VII

Difficulties of the Path

Difficulties and Ordeals

ALL who enter the spiritual path have to face the difficulties and ordeals of the path, those which rise from their own nature and those which come in from outside. The difficulties in the nature always rise again and again till you overcome them; they must be faced with both strength and patience. But the vital part is prone to depression when ordeals and difficulties rise. This is not peculiar to you, but comes to all sadhakas—it does not imply an unfitness for the sadhana or justify a sense of helplessness. But you must train yourself to overcome this reaction of depression calling in the Mother's Force to aid you,

All who cleave to the path steadfastly can be sure of their spiritual destiny. If any one fails to reach it, it can only be for one of the two reasons, either be- cause they leave the path or because for some lure of ambition, vanity, desire, etc. they go astray from the sincere dependence on the Divine.

10-8-1936

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Suffering in Yoga

THERE is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt— which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict  between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to

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respond to the higher consciousness, a habit of helplessly  responding to the lower mechanically, even when it does not want to do so; both vital and physical  suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective  form of the universal resistance, but it may also take an objective form,—opposition, calumny, attacks, execution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that—first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken  by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner Mind, the inner Vital, the inner Physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one

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within calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without still encroached on by the lower Nature; but then the disturbances of the latter become something superficial  which are no more than an outer ripple,—until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, un-attackable.  There is also the way of the psychic,— when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving,  surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master throughout, then there is no or little subjective suffering and the objective cannot affect either the soul or the other parts of the consciousness —the way is sunlit and a great joy and sweetness are the note of the whole sadhana. As for the outer attacks and adverse circumstances, that depends on the action of the Force transforming the relations of the being with the outer Nature; as the victory of the Force proceeds,  they will be eliminated; but however long they last, they cannot impede the sadhana, for then even adverse things and happenings become a means for its advance and for the growth of the spirit.

3-1-1937

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Difficulties in Sadhana

THE difficulties that remain, although not identical, are similar in their cause and their fundamental nature to those you have either largely or completely overcome, and they can be conquered in the same way; it is a question of time and of acquiescence within yourself in the pressure from the Divine which makes man change.

Human nature and the character of the individual are a formation that has arisen in and out of the inconscience  of the material world and can never get entirely free from the pressure of that Inconscience. As consciousness  grows in the being born into this material world, it takes the form of an Ignorance slowly admit- ting or striving with difficulty after knowledge and human nature is made of that Ignorance and the character  of the individual is made from the elements of the Ignorance. It is largely mechanistic like everything  else in material Nature and there is almost invariably  a resistance and, more often than not, a strong and stubborn resistance to any change demanded from it. The character is made up of habits and it

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clings to them, is disposed to think them the very law of its being and it is a hard job to get it to change at all except under a strong pressure of circumstances. Especially in the physical parts, the body, the physical mind, the physical life movements, there is this resistance,  the tamasic element in Nature is powerful there, what the Gita describes as aprakasha, absence of light, and apravritti, a tendency to inertia, inactivity, unwillingness to make an effort and, as a result, even when the effort is made, a constant readiness to doubt, to despond and despair, to give up, renounce the aim and the endeavour, collapse. Fortunately, there is also in human nature a sattwic element which turns towards light and a rajasic or kinetic element which desires and needs to act and can be made to desire not only change but constant progress. But these too owing to the limitations of human ignorance and the obstructions of the fundamental inconscience suffer from pettiness and division and can resist as well as assist the spiritual endeavour. The spiritual change which Yoga demands from human nature and individual  character is, therefore, full of difficulties, one may almost say that it is the most difficult of all human aspirations and efforts. In so far as it can get the sattwic and the rajasic (kinetic) elements to assist it, its path is made easier but even the sattwic element can resist by attachment to old ideas, to preconceived notions, to mental preferences and partial judgments, to opinions and reasonings which come in the way of higher truth and to which it is attached: the kinetic

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element resists by its egoism, its passions, desires and strong attachments, its vanity and self-esteem, its constant habit of demand and many other obstacles.  The resistance of the vital has a more violent character than the others and it brings to the aid of the others its own violence and passion and that is a source of all the acute difficulty, revolt, upheavals and disorders which mar the course of the yoga. The Divine is there, but He does not ignore the conditions, the laws, the circumstances of Nature; it is under these, conditions that He does all His work. His work in the world and in man and consequently also in the sadhaka, the aspirant, even in the God-knower and God-lover; even the saint and the sage continue to have difficulties and to be limited by their human nature. A complete liberation and a complete perfection or the complete possession of the Divine and possession by the Divine is possible but it does not usually happen by an easy miracle or a series of miracles. The miracle can and does happen but only when there is the full call and complete self-giving of the soul and the entire widest opening of the nature.

Still, if the call of the soul is there, although not yet full, however great and obstinate the difficulties, there can be no final and irretrievable failure; even when the thread is broken it is taken up again and reunited and carried to its end. There is a working in the nature itself in response to the inner need which, however slowly, brings about the result. But a certain inner consent is needed; the progress that you have

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marked in yourself is due to the fact that there was this consent in the soul and also in part of the nature; the change was insisted on by the mind and desired by part of the vital; the resistance in part of the mind and part of the vital made it slow and difficult but could not prevent it.

You ask what I want you to do. What I want is that you should persist and give more and more that assent in you which brought about the progress you have made so that here too the resistance may diminish and eventually disappear.

And get rid of an exaggerated insistence on the use of reason and the correctness of your individual reasoning and its right to decide in all matters. The reason has its place especially with regard to certain physical things and general worldly questions—though even there it is a very fallible judge—or in the formation  of metaphysical conclusions and generalisations; but its claim to be the decisive authority in matters of Yoga or in spiritual things is untenable. The activities of the outward intellect there lead only to the formation  of personal opinions, not to the discovery of Truth. It has always been understood in India that the reason and its logic or its judgment cannot give you the realisation of spiritual truths but can only assist in an intellectual presentation of ideas; realisation  comes by intuition and inner .experience. Reason and intellectuality cannot make you see the Divine, it is the soul that sees. Mind and the other instruments can only share in the vision when it is imparted to

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them by the soul and welcome and rejoice in it. But also the mind may prevent it or at least stand long in the wav of the realisation or the vision. For its prepossessions,  preconceived opinions and mental preferences  may build a wall of arguments against the spiritual truth that has to be realised and refuse to accept it if it presents itself in a form which does not conform to its own previous ideas: so also it may prevent one from recognising the Divine if the Divine presents himself in a form for which the intellect is not prepared or which in any detail runs counter to its prejudgments and prejudices. One can depend on one's reason in other matters provided the mind tries to be open and impartial and free from undue passion and is prepared to concede that it is not always right and may err; but it is not safe to depend on it alone in matters which escape its jurisdiction, specially in spiritual realisation and in matters of Yoga which belong to a different order of knowledge.

9-4-1947

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Dryness in Yoga

THIS Yoga is certainly difficult, but is any Yoga really easy? You speak of the lure of liberation into the extra-cosmic Absolute, but how many who set out on the Path of Nirvana attain to it in this life or without a long, strenuous and difficult endeavour? Which of the paths has not to pass through the dry desert in order to reach the promised land? Even the path of Bhakti which is said to be the easiest is full of the lamentations of the bhaktas complaining that they call but the Beloved eludes their grasp, the place of meeting is prepared but even now Krishna does not come. Even if there is the joy of a brief glimpse or the passion of milan it is followed by long periods of viraha. It is a mistake to think that any path of Yoga is facile, that any is a royal road or short cut to the Divine, or that there can be, like a system of "French made easy" or "French without tears", also a system of "Yoga made easy" or "Yoga without tears". A few great souls prepared by past lives or otherwise lifted beyond the ordinary spiritual capacity may attain realisation more swiftly; some may have uplifting experiences at

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an early stage, but for most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. One cannot have the crown of spiritual victory without the struggle or reach the heights without the ascent and its labour. Of all it can be said "Difficult is that road hard to tread like the edge of a razor".

You find the path dry precisely because you have not yet touched the fringe of it. But all paths have their dry periods and for most though not for all it is at the beginning. There is a long stage of preparation necessary in order to arrive at the inner psychological condition in which the doors of experience can open and one can walk from vista to vista—though even then new gates may present themselves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspection  and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which sees the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance. The description of Yoga as "bitter like poison in the beginning" because of the difficulty and struggle, "but in the end sweet as nectar" because of the joy of realisation, the peace of liberation or the divine Ananda and the frequent description by sadhakas and bhaktas of the periods of dryness shows sufficiently that it is no unique peculiarity of this Yoga. All the old disciplines recognised this and it is why the Gita

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says that Yoga should be practised patiently and steadily with a heart that refuses to be overcome by despondency. It is a recommendation applicable to this path, but also to the way of the Gita and to the hard "razor path" of the Vedanta, to every other. It is quite natural that the higher the Ananda to come down, the more difficult may be the beginning, the .drier the deserts that have to be crossed on the way.

Certainly, the Supramental manifestation does not bring peace, purity, force, power of knowledge only; these give the necessary conditions for the final realisation,  are part of it, but Love, Beauty and Ananda are the essence of its fulfilment. And although the supreme Ananda comes with the supreme fulfilment, there is no real reason why there should not be the Love and Ananda and Beauty on the way .also. Some have found that even at an early stage before there was any other experience. But the secret of it is in the heart, not in the mind—the heart that opens its inner door and through it the radiance of the soul looks out in a blaze of trust and self-giving. Before that inner fire the debates of the mind and its difficulties wither away and the path however long or arduous becomes a sunlit road not only towards but through love and Ananda.

Nevertheless, even if that does not come at first, one can arrive at it by a patient perseverance—the psychic change is indeed the indispensable preliminary of any approach to the Supramental path and this change has for its very core the blossoming of the

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inner love, joy, bhakti. Some may find a mental opening first and the mental opening may bring peace, light, a beginning of knowledge first, but this opening from above is incomplete unless it is followed by an opening inward of the heart. To suppose that the Yoga is dry and joyless because the struggles of your mind and vital have made your first approach to it dry is a misunderstanding and an error. The hidden springs of sweetness will reveal themselves if you persevere, even if now they are guarded by the dragons of doubt and unsatisfied longing. Grumble, if your nature compels you to it, but persevere.

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Vital Movements in Ordinary Life and in Yoga

IN the ordinary life people accept the vital movements, anger, desire, greed, sex, etc. as natural, allowable and legitimate things, part of the human nature. Only so far as society discourages them or insists to keep them within fixed limits or subject to a decent restraint or measure, people try to control them so as to conform to the social standard of morality  or rule of conduct. Here, on the contrary, as in all spiritual life, the conquest and complete mastery of these things is demanded. That is why the struggle is more felt, not because these things rise more strongly in sadhakas than in ordinary men, but because of the intensity of the struggle between the spiritual mind which demands control and the vital movements which rebel and want to continue in the new as they did in the old life. As for the idea that the sadhana raises up things of the kind, the only truth in that is this that, first, there are many things in the ordinary man of which he is not conscious, because the vital hides them from the mind and gratifies them without

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the mind realising what is the force that is moving the action—thus things that are done under the plea of altruism, philanthrophy, service, etc. are largely moved by ego which hides itself behind these justifications;  in Yoga the secret motive has to be pulled out from behind the veil, exposed and got rid of. Secondly, some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis. Here again, in sadhana one has to become conscious of these suppressed impulses and eliminate them—this may be called rising up, but that does not mean that they have to be raised up into action but only raised up before the consciousness  so as to be cleared out of the being.

As for some men being able to control themselves and others being swept away, that is due to difference of temperament. Some men are sattwic and control comes easy to them, up to a certain point at least; others are more rajasic and find control difficult and often impossible. Some have a strong mind and mental will and others are vital men in whom the vital passions  are stronger and more on the surface. Some do not think control necessary and let themselves go. in sadhana the mental or moral control has to be

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replaced by the spiritual mastery—for that mental control is only partial and it controls but does not liberate; it is only the psychic and spiritual that can do that. That is the main difference in this respect between the ordinary and the spiritual life.

26-3-1936

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The Complexity of Human Nature

MEN are always mixed and there are qualities and defects mingled together almost inextricably in their nature. What a man wants to be or wants others to see in him or what he is sometimes on one side of his nature or in some relations can be very different from what he is in the actual fact or in other relations or on another side of his nature. To be absolutely sincere, straightforward, open is not an easy achievement for human nature. It is only by spiritual endeavour that one can realise it—and to do it needs aj severity of introspective self-vision, an unsparing scrutiny of self-observation of which many sadhakas and Yogis even are not capable and it is only by an illumining Grace that reveals the sadhaka to himself and transforms what is deficient in him that it can be done. And even then only if he himself consents and lends himself wholly to the divine working.

30-3-1933

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Negative and Positive Side of Sadhana

I THINK you still give an exaggerated importance and attention to the ego and other elements that are interwoven in the nature of humanity and cannot be entirely got rid of except by the coming of a new consciousness which replaces them by higher movements. If one rejects centrally and with all sincerity the ego and rajas, their roots get loosened and sattwa can prevail in the nature, but the expulsion of all ego and rajas cannot be done by the will and its effort. After a certain stage of preparation therefore one must stress more on the positive side of the sadhana than on the negative side of rejection, —though this of course must remain to help the other. Still what is important is to develop the psychic within and bring down the higher consciousness from above. The psychic, as it grows and manifests, detects immediately all wrong movements or elements and at the same time supplies almost automatically the true element or movement which will replace them—this process is much easier and more effective .than that of a severe tapasya of purification. The

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higher consciousness in descending brings peace and purity into all the inner parts; the inner being separates itself from the imperfect outer consciousness and at the same time the peace that comes carries in it a Power which can throw out what contradicts the peace and purity. Ego can then slowly or swiftly but surely disappear—rajas and tamas change into- I their divine substitutes.

19-3-1937

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The Dark and the Sunlit Path

THE Supramental is not, as you imagine, something cold, hard and rock-like. It bears within it the presence of the Divine Love as well as the Divine Truth, and its reign here means for those who accept it, the straight and thornless path in which there is no wall or obstacle, of which the ancient Rishis saw the far-off promise.

The dark path is there and there are many who make, like the Christians, a Gospel of spiritual suffering;  many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that, if borne in that way, the attacks of the dark forces or the ordeals they impose have a meaning. After each victory gained over them, there is then a sensible advance, often they seem to show us the difficulties in ourselves which we have to overcome and to say: "Here you must conquer"; but all die same it is a too dark and difficult way which

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nobody should follow on whom the necessity does not lie.

So many have done Yoga relying on Tapasya or anything  else, but not confident of any Divine Grace. It is not that, but the soul's demand for a higher Truth or a higher Life that is indispensable. Where that is, the Divine Grace whether believed in or not will intervene. If you believe, that hastens and facilitates  things; if you cannot yet believe, still the soul's aspiration will justify itself, with whatever difficulty .and struggle,

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Depression and Sorrow in Yoga

THIRST for the Divine is one thing and depression  is quite another, nor is depression a necessary consequence of the thirst being unsatisfied; that may lead to a more ardent thirst or to a fixed resolution and persistent effort or to a more yearning call or to a psychic sorrow which is not at all identical with depression and despair. Depression is a clouded grey state in its nature and it is more difficult for light to come through clouds and greyness than through a clear atmosphere. That depression obstructs  the inner light is a matter of general experience. The Gita says expressly "Yoga should be practised persistently with a heart free from depression"— anirvinnena chetasa. Bunyan in The Pilgrim's Progress symbolises it as the Slough of Despond, one of the perils of the way that has to be overcome. It is no doubt impossible to escape from attacks of depression, almost all sadhakas go through these attacks, but the principle is that one should react against them and not allow them by any kind of mental encouragement  or acceptance of their suggestions to persist

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or grow chronic.

It is hardly a fact that sorrow is necessary in order to make the soul seek the Divine. It is the call of the soul within for the Divine that makes it turn and that may come under any circumstances—in full prosperity and enjoyment, at the height of outward conquest and victory without any sorrow or disappointment  but by a sudden or growing enlightenment, by a flash of light in the midst of sensuous passion, as in Bilwamangal, by the perception that there is something greater and truer than this outward life lived in ego and ignorance. None of these turns need be accompanied by sorrow and depression. Often one turns saying "Life is all very well and interesting enough as a game, but it is only a game, the spiritual reality is greater than the life of the mind and senses." In whatever way it comes, it is the call of the Divine or the soul's call to the Divine that matters, the attraction of it is something far greater than the things that usually hold the nature. Certainly if one is satisfied with life, entranced by it so that it shuts out the sense of the soul within or hampers the attraction to the Divine, then a period of vairagya, sorrow, depression, a painful breaking of the vital ties may be necessary and many go through that. But once the turn made, it should be to the one direction and a perpetual vairagya is not needed. Nor when we speak of cheerfulness as the best condition,  do we mean a cheerful following of the vital life, but a cheerful following of the path to the Divine

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which is not impossible if the mind and heart take the right view and posture. At any rate if positive cheerfulness is not possible in one's case, still one should not acquiesce in or mentally support a constant depression and sadness. That is not at all indispensable  for keeping turned to the Divine.

In speaking of the Buddhist and his nine years of the wall and other instances, the Mother was only disproving the view that not having succeeded in seven or eight years meant unfitness and debarred all hope for the future. The man of the wall stands among the greatest names in Japanese Buddhism and his long sterility did not mean incapacity or spiritual unfitness; but apart from that there are many who have gone on persisting for long periods and finally prevailed. It is a common, not an uncommon experience.

6-7-1936

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Psychic Conversion

THE conversion which keeps the consciousness turned towards the light and makes the right attitude spontaneous and natural and abiding and rejection also spontaneous is the psychic conversion. That is to say, man usually lives in his vital and the body is its instrument and the mind its counsellor and minister (except for the few mental men who live mostly for the things of the mind, but even they are in subjection to the vital in their ordinary movements).  The spiritual conversion begins when the soul begins to insist on a deeper life and is complete when the psychic being becomes the basis or the leader of the consciousness, and mind and vital and body are led by it and obey it. Of course if that once happens fully, doubt, depression and despair cannot come any longer, although there may be and are difficulties still. If it is not fully, still fundamentally accomplished, even then these things either do not come or are brief passing clouds on the surface—for there is a rock of support and certitude at the base, which even if partially covered cannot disappear altogether.

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Mostly however, the constant recurrence of depression  and despair or of doubt and revolt is due to a mental or vital formation which takes hold of the vital mind and makes it run round always in the same circle at the slightest provoking cause or even without cause. It is like an illness to which the body consents from habit and from belief in the illness even though it suffers from it, and once started the illness runs its habitual course unless it is cut short by some strong counteracting force. If once the body can withdraw its consent, the illness immediately or quickly ceases, —that was the secret of the Coué system. So too if the vital mind withdraws its consent, refuses to be dominated by the habitual suggestions and the habitual  movement, these recurrences of depression and despair can be made soon to cease. But it is not easy for this mind, once it has got into the habit of consent, even a quite passive and suffering and reluctant consent,  to cancel the habit and get rid of the black circle. It can be done easily only when the mind refuses any  longer to believe in the suggestions or accept the ideas or feelings that start the circle.

13-3-1936

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Removal of Perplexities

DIFFICULTIES and perplexities can never be got rid of by the mind brooding on them and trying in that way to get out of them; this habit of the mind only makes them recur without a solution and keeps up by brooding the persistent tangle. It is from something above and outside the perplexities that the solution must come. The difficulty of the physical mind—not the true thinking intelligence—is that it does not want to believe in this larger consciousness outside itself because it is not aware of it, and it remains shut like a box in itself, not admitting the light that is all round it and pressing to get in. It is a subtle law of the action of consciousness that if you stress difficulties—you have to observe them, of course, but not stress them, they will quite sufficiently do that for themselves—the difficulties tend to stick or even increase; on the contrary, if you put your whole stress on faith and aspiration and concentrate steadily on what you aspire to, that will sooner or later tend towards realisation. It is this change of stress, a change in the poise and attitude of the mind that will be the

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more helpful process.

As for details, the method of the mind concentrating  on details and trying to put them right is a slow and tardy one; it has to be done, but as a subordinate  process, not the chief one. If it succeeds at all, it is because after some period of struggle and stress, something is released and there is an opening and the larger consciousness of which I speak gets through and produces some general result. But the progress is much more rapid if one can make the opening the main thing and keep the dealing with details, as something resultant and subordinate. When there is this opening, some essential (therefore general) progress can be made and, as you yourself say, “express  and translate itself into details". The mind is always trying to handle details and construct out of them some general result; but what is above mind and even the best powers of the higher ranges of mind tend rather to bring about some essential change and make it or let it express itself, translate itself in the necessary details.

I may add, however, that one can feel the essential change without its expressing itself in details; e.g., one can feel a wide silent peace or a state of freedom and joy and rest silent and secure in it without needing  to translate it into sundry details in order to feel the progress made.

It is not a theory but a constant experience and very tangible when it comes that there is above us, above the consciousness in the physical body, a

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great supporting extension as it were of peace, light, power, joy—that we can become aware of it, and bring it down into the physical consciousness and that that, at first for a time, afterwards more frequently and for a longer time, in the end for good, can remain and change the whole basis of our daily consciousness, Even before we are aware of it above, we can suddenly  feel it coming down and entering into us. The need is to have an aspiration towards it, make the mind quiet so that what we call the opening is rendered  possible. A quieted mind (not necessarily motionless or silent, though it is good if one can have that at will) and a persistent, aspiration in the heart are the two main keys of the Yoga. Activity of the mind is a much slower process and does not  by itself lead to these decisive results. It is the difference  between a straight road and an approach through constant circles, spirals or meanders.

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The Central Certitude

THERE is no reason for your trouble other than this readiness to listen to their knock and open the door. If you desire only the Divine, there is an absolute certitude that you will reach the Divine, but all these questionings and repinings at each moment only delay and keep an impending curtain before the heart and the eyes. For at every step when one makes an advance the opposite forces will throw these doubts like a rope between the legs and stop one short with a stumble—it is their metier to do that... One must say "Since I want only the Divine, my success is sure, I have only to walk forward in all confidence and His own Hand will be there secretly leading me to Him by His own way and at His own time". That is what you must keep as your constant mantra. Anything else one may doubt but that he who desires only the Divine shall reach the Divine is a certitude and more certain than two and two make four. That is the faith every sadhaka must have at the bottom of his heart, supporting him through every stumble and blow and ordeal.

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It is only false ideas still casting their shadows on your mind that prevent you from having it. Push them aside and the back of the difficulty will be broken.

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The Decisive Touch of Grace

I THINK this saying* of Ramakrishna expresses a certain characteristic happening in sadhana and cannot be interpreted in a general and absolute sense, for in that sense it is hard for it to be true. All difficulties disappearing in a minute? Well, Vivekananda had the grace of Ramakrishna from the beginning, but I think his difficulty of doubt lasted for some time and to the end of his life the difficulty of the control of his anger was there—making him say that all that was good in him was his Guru's gift but these things (anger etc.) were his own property.  But what could be true is that the central difficulty may disappear by a certain touch between the Guru and the disciple. But what is meant by the kripa? If it is the general compassion and grace of the Guru, that, one would think, is always there on the disciple; his acceptance itself is an act of grace and the help is there for him to receive. But the touch of grace, divine grace, coming directly

___________

* With the Gum's Grace all difficulties can disappear in a flash even as agelong darkness does the- moment you strike a match.

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or through the Guru is a special phenomenon having  two sides to it,—the grace of the Guru or the Divine, in fact both together, on one side and a "state of grace" in the disciple on the other. The "state of grace" is often prepared by a long tapasya or purification  in which nothing decisive seems to happen,. only touches or glimpses or passing experiences at the most, and comes suddenly without warning. If this is what is spoken of in Ramakrishna's saying, then it is true that when it comes, the fundamental difficulties can in a moment and generally do disappear. Or at the very least something happens which makes the rest of the sadhana—however long it may take- sure and secure.

This decisive touch comes most easily to the "baby cat" people, those who have at some point between the psychic and the emotional vital a quick and decisive movement of surrender to the Guru or the Divine. I have seen that when that is there and there is the conscious  central dependence compelling the mind also and the rest of the vital, then the fundamental difficulty disappears.  If others remain they are not felt as difficulties, but simply as things that have just to be done and need cause no worry. Sometimes no tapasya is necessary- one just refers things to the Power that one feels guiding  or doing the sadhana and assents to its action, rejecting all that is contrary to it, and the Power removes what has to be removed or changes what has to be changed, quickly or slowly—but the quickness or slowness  does not seem to matter since one is sure that it

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will be done. If tapasya is necessary, it is done with so much feeling of a strong support that there is nothing hard or austere in the tapasya.

For the others, the "baby monkey" type or those who are still more independent, following their own ideas, doing their own sadhana, asking only for some instruction  or help, the grace of the Guru is there, but it acts according to the nature of the sadhaka and counts upon his effort to a greater or less degree; it helps, succours in difficulty, saves in the time of danger; the disciple is not always, is perhaps hardly at all aware of what is being done as he is absorbed in himself and his endeavour. In such cases the decisive psychological  movement, the touch that makes all clear, may take longer to come.

But with all the kripa is there working-in one way or another and it can only abandon the disciple if the disciple himself abandons or rejects it—by decisive and definitive revolt, by rejection of the Guru, by cutting the painter and declaring his independence, or by an act or course of betrayal that severs him from his own psychic being. Even then, except perhaps in the last case if it goes to an extreme, a return to grace is not impossible.

That is my own knowledge and experience of the matter. But as to what lay behind Ramakrishna's saying and whether he himself meant it to be a general and absolute statement—I do not pronounce.

10-12-1935

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Need of Patience in Yoga

IN a more deep and spiritual sense a concrete realisation is that which makes the thing realised more real, dynamic, intimately present to the consciousness than any physical thing can be. Such a realisation of the personal Divine or of the impersonal Brahman or of the Self does not usually come at the beginning of a sadhana or in the first years or for many years. It comes so to a very few. But to expect and demand it so soon would be taken in the eyes of any experienced Yogi or sadhaka as a rather rash and abnormal  impatience. Most would say that a slow development  is the best one can hope for in the first years and only when the nature is ready and fully concentrated  towards the Divine can the definitive experience  come. To some rapid preparatory experiences can come at a comparatively early stage, but even they cannot escape the labour of the consciousness which will make these experiences culminate in the realisation that is enduring and complete. It is not a question of liking or disliking, it is a matter of fact and truth and experience. It is the fact that people who are cheerful

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and ready to go step by step, even by slow steps, if need be, do actually march faster and more surely than those who are impatient and in haste. It is what I have always seen.

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Importance of Small Beginnings

WHAT I meant about the experiences was simply this that you have created your own ideas about what you want from the Yoga and have always been measuring what began to come by that standard and because it was not according to expectations or up to that standard, telling yourself after a moment, "It is nothing, it is nothing". That dissatisfaction laid you open at every step to a reaction or a recoil which prevented any continuous  development. The Yogin who has experience knows that the small beginnings are of the greatest importance and have to be cherished and allowed with great patience to develop. He knows, for instance, that the neutral quiet so dissatisfying to the vital eagerness  of the sadhaka is the first step towards the peace that passeth all understanding, the small current or thrill of inner delight the first trickling of the ocean of Ananda, the play of lights or colours the key of the doors of the inner vision and experience, the descent that stiffens the body into a concentrated stillness the first touch of something at the end of which is the

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presence of the Divine. He is not impatient, he is rather careful not to disturb the evolution that is beginning. Certainly some sadhakas have strong and decisive experiences at the beginning but these are followed by a long labour in which there are many empty periods and periods of struggle.

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Change of Nature

AS to the change of nature, the first step is to become conscious and separate from the old surface nature. For, this rajasic vital nature is a surface creation of Prakriti, it is not the true being; however persistent it seems, it is only a temporary combination of vital movements. Behind is the true mental and vital being supported by the psychic. The true being is calm wide, peaceful. By drawing back and becoming separate one creates the possibility of living in the peace of this inner Purusha and no longer identified with the surface Prakriti. Afterwards it will be much easier to change by the force of the psychic perception and the Peace and Power and Light from above the surface being.

27-4-37

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Two Elements of Consciousness

CONSCIOUSNESS is made up of two elements, awareness of self and things and forces and conscious-power. Awareness is the first thing necessary,  you have to be aware of things in the right consciousness, in the right way, seeing them in their truth; but awareness by itself is not enough. There must be a Will and a Force that make the consciousness  effective. Somebody may have the full consciousness  of what has to be changed, what has to go and what has to come in its place, but may be helpless to make the change. Another may have the will-force, but for want of a right awareness may be unable to apply it in the right way at the right place. The advantage of being in the true consciousness is that you have the right awareness and its will being in harmony with the Mother's will, you can call in the Mother's Force to make the change. Those who live in the mind and the vital are not so well able to do this; they are obliged to use mostly their personal  effort and as the awareness and will and force of the mind and vital are divided and imperfect, the

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work done is imperfect and not definitive. It is only in the Supermind that Awareness, Will, Force are always one movement and automatically effective.

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Equality

I

EQUALITY is the chief support of the true spiritual consciousness and it is this from which a Sadhaka deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance,—though undoubtedly  a settled equality immensely extends, even inimitably, a man's power of endurance and forbearance.

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand. what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them, it means self-mastery over the vital movements,—anger and sensitiveness and pride as well as desire and the rest,—not to let them get hold of the emotional being and disturb

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the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements.

Equality means another thing—to have an equal view of men and their nature and acts and the forces that move them; it helps one to see truth about them by pushing away from the mind all personal feeling in one's seeing and judgement and even all the mental bias. Personal feeling always distorts and makes one see in men's actions, not only the actions themselves, but things behind them which, more often than not, are not there. Misunderstanding, misjudgement which could have been avoided are the result; things of small consequence assume larger proportions. I have seen that more than half of the untoward happenings of this kind in life are due to this cause. But in ordinary life personal feeling and sensitiveness are a constant part of human nature and may be needed there for self-defence, although, I think, even there, a strong, large and equal attitude towards men and things would be a much better line of defence. But for a Sadhaka, to surmount them and live rather in the calm strength of the spirit is an essential part of his progress.

The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature,—wrong idea, wrong feeling,

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wrong speech, wrong action,—and by wrong is meant what departs from the truth, from the higher consciousness  and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended,—and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.

20-5-1931

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Equality

II

COMPLETE samata takes long to establish and it is dependent on three things—the soul's self-giving  to the Divine by an inner surrender, the descent of the spiritual calm and peace from above and the steady long and persistent rejection of all egoistic, rajasic and other feelings that contradict samata. The first thing to do is to make the full consecration and offering of the heart—the increase of the spiritual calm and the surrender are the condition for the rejection  of ego, rajoguna etc. to be effective.

3-3-1938

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Helpful Qualifies in Yoga

IT goes without saying that the qualities you speak of are helpful in the approach to the spiritual path, while the defects you enumerate are each a serious stumbling-block in the way. Sincerity especially is indispensable to the spiritual endeavour, and crookedness a constant obstacle. The sattwic nature has always been held to be the most apt and ready for the spiritual life, while the rajasic nature is encumbered by its desires and passions. At the same time spirituality is something above the dualities, and what is most needed for it is a true upward aspiration. This may come to the rajasic man as well as to the sattwic. If it does, he can rise by it above his failings and desires and passions, just as the other can rise beyond his virtues, to the Divine Purity and Light and Love. Necessarily this can only happen if he conquers his lower nature and throws it from him; for if he relapses into it, he is likely to fall from the path or at least to be, so long as the relapse lasts, held back by it from inner progress. But for all that the conversion of great sinners into great saints, of men

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of little or no virtue into spiritual seekers and God-lovers has frequently happened in religious and spiritual history—as in Europe St. Augustine, in India Chaitanya's Jagai and Madhai, Bilwamangal and many others. The house of the Divine is not closed to any who knock sincerely at its gates, whatever  their past stumbles and errors. Human virtues and human errors are bright and dark wrappings of a divine element within which once it pierces the veil, can bum through both towards the heights of the Spirit.

Humility before the Divine is also sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward. But confidence in the Divine and a faith in one's spiritual destiny (i.e. since my heart and soul seek for the Divine, I cannot fail one day to reach Him) are much needed in view of the difficulties of the Path. A contempt for others is out of place, especially since the Divine is in all. Evidently, the activities and aspirations of men are not trivial and worthless, for all life is a growth of the soul out of the darkness towards the Light. But our attitude is that humanity cannot grow out of its limitations by the ordinary means adopted by the human mind, politics, social reform, philanthropy, etc.—these can only be temporary  or local palliatives. The only true escape is a change of consciousness, a change into a greater, wider and purer way of being, and a life and action based upon that change. It is therefore to that that the

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energies must be turned, once the spiritual orientation is complete. This implies no contempt, but the preference  of the only effective means over those which have been found ineffective.

13-10-1935

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Divine Guidance

THE question you have put raises one of the most difficult and complicated of all problems and to deal with it at all adequately would need an answer as long as the longest chapter of The Life Divine. I can only state my own knowledge founded not on reasoning but on experience that there is such a guidance and that nothing is in vain in this universe.

If we look only at outward facts in their surface appearance or if we regard what we see happening around us as definitive, not as processes of a moment in a developing whole, the guidance is not apparent; at most we see interventions occasional or sometimes frequent. The guidance can become evident only if we go behind appearances and begin to understand the forces at work and the way of their working and their secret significance. After all, real knowledge— even scientific knowledge—comes by going behind the surface phenomena to their hidden processes and causes. It is quite obvious that this world is full of suffering, and afflicted with transience to a

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degree that seems to justify the Gita's description of it as "this unhappy and transient world", amtyam asukham. The question is whether it is a mere creation of Chance or governed by a mechanical inconscient law or whether there is a meaning in it and something beyond its present appearance towards which we move. If there is a meaning and if there is something towards which things are evolving,  then inevitably there must be a guidance—and that means that a supporting Consciousness and Will is there with which we can come into inner contact. If there is such a Consciousness and Will, it is not likely that it would stultify itself by annulling the world's meaning or turning it into a perpetual or eventual failure.

This world has a double aspect, it seems to be based on a material inconscience and an ignorant mind and life full of that Inconscience: error and sorrow, death and suffering are the necessary consequences.  But there is evidently too a partially successful  endeavour and an imperfect growth towards Light, Knowledge, Truth, Good, Happiness, Harmony,  Beauty, at least a partial flowering of these things. The meaning of this world must evidently lie in this opposition; it must be an evolution which is leading or struggling towards higher things out of a first darker appearance. Whatever guidance there is must be given under these conditions of opposition and struggle and must be leading towards that higher state of things. It is leading the individual,

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certainly, and the world, presumably, towards the higher state, but through the double terms of knowledge and ignorance, light and darkness, death and life, pain and pleasure, happiness and suffering; none of the terms can be excluded until the higher state is reached and established. It is not and cannot be ordinarily a guidance which at once rejects the darker terms, still less a guidance which brings us solely and always nothing but happiness, success and good fortune. Its main concern is with the growth of our being and consciousness, the growth towards a higher self, towards the Divine, eventually towards a higher Light, Truth and Bliss; the rest is secondary, sometimes a means, sometimes a result, not a primary purpose.

The true sense of the guidance becomes clearer when we can go deep within and see from there more intimately the play of the forces and receive intimations of the Will behind them. The surface mind can get only an imperfect glimpse. When we are in contact with the Divine or in contact with inner knowledge or vision, we begin to see all the circumstances of our life in the new light and observe how they all tended, without our knowing it, towards the growth of our being and consciousness, towards the work we had to do, towards some development  that had to be made,—not only what seemed good, fortunate or successful but also the struggles, failures, difficulties, upheavals. But with each person the guidance works differently according to his

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nature, the conditions of his life, his cast of consciousness,  his stage of development, his need of further experience. We are not automata but conscious beings and our mentality, our will and its decisions, our attitude to life and demand on it, our motives and movements help to determine our course: they may lead to much suffering and evil, but through it all, the guidance makes use of them for our growth in experience and consequently the development of our being and consciousness. All advance, by however devious ways, even in spite of what seems a going backwards or going astray, gathering whatever experience, is necessary for the soul's destiny. When we are in close contact with the Divine, a protection can come which helps or directly guides or moves us; it does not throw aside all difficulties, sufferings or dangers, but it carries us through them and out of them—except where for a special purpose there is need of the opposite.

It is the same thing though on a larger scale and in a more complex way with the world movement. That seems to move according to the conditions and laws or forces of the movement through constant vicissitudes, but still there is something in it that drives towards the evolutionary purpose, although it is more difficult to see, understand and follow than in the smaller and more intimate field of the individual consciousness and life. What happens at a particular juncture of the world-action or the life of humanity, however catastrophical, is not ultimately

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determinative. Here too one has to see not only the outward play of forces in a particular or at a particular time but also the inner and secret play, the far-off outcome, the event that lies behind it all. Falsehood and Darkness are strong everywhere on the earth, and have always been so and at times they seem to dominate; but there have also been not only gleams but outbursts of the Light. In the maze of things and the long course of Time, whatever  may be the appearance of this or that epoch or movement, the growth of Light is there and the struggle towards better things does not cease. At the present time Falsehood and Darkness have gathered their forces and are extremely powerful; but even if we reject the assertion of the mystics and prophets since early times that such a condition of things must precede the Manifestation and is even a sign of its approach, yet it does not necessarily indicate the decisive victory—even temporary—of he Falsehood. It merely means that the struggle between the forces is at its acme. The result may very well be the stronger emergence of the best that can be; for the world-movement often works in that way. I leave it at that and say nothing more.

17-2-1942

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