VIII

Science, Reasoning and Yogic Experience,

Avatar and Symbols, Yoga Force,

Beauty and Art, etc.

Reply to Leonard Woolf's Criticism of Mysticism

I HAVE read Leonard Woolf's article, but I do not propose to deal with it in my comments on Professor Sorley's letter—for apart from the ignorant denunciation and cheap satire in which it deals, there is nothing much in its statement of the case against spiritual thought or experience;  its reasoning  is superficial and springs from an entire misunderstanding  of the case for the mystic. There are four main arguments he sets against it and none of them has any value.

Argument number one. Mysticism and mystics have always risen in times of decadence, of the ebb of life and their loud quacking is a symptom of the decadence. This argument is absolutely untrue. In the East the great spiritual movements have arisen in the full flood of a people's life and culture or on a rising tide and they have themselves given a powerful impulse of expression and richness to its thought and Art and life, in Greece the mystics and the mysteries  were there at the prehistoric beginning and

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in the middle (Pythagoras was one of the greatest of mystics) and not only in the ebb and decline, the mystic cults nourished in Rome when its culture was at high tide, many great spiritual personalities of Italy, France, Spain sprang up in a life that was rich, vivid and not in the least touched with decadence.  This hasty and stupid generalisation has no truth in it and therefore no value.

Argument number two. A spiritual experience can- not be taken as a truth (it is a chimera) unless it is proved just as the presence of a chair in the next room can be proved by showing it to the eye. Of course, a spiritual experience cannot be proved in that way, for it does not belong to the order of physical facts and is not physically visible or touchable, The writer's proposition would amount to this that only what is or can easily be evident to everybody without any need of training, development, equipment  or personal discovery is to be taken as true. This is a position which, if accepted, would confine knowledge or truth within very narrow limits and get rid of a great deal of human culture. A spiritual' peace—the peace that passeth all understanding—is a common experience of the mystics all over the world—it is a fact but a spiritual fact, a fact of the invisible and when one enters it or it enters into one, one knows that it is a truth of existence and is there all the time behind life and visible things. But how am I to prove these invisible facts to Mr. Leonard Woolf? He will turn away saying that this is the

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usual decadent quack quack and pass contemptuously on—perhaps to write another cleverly shallow article on some subject of which he has no personal knowledge  or experience.

Argument number three. The generalisations based on spiritual experience are irrational as well as unproven.  Irrational in what way? Are they merely foolish and inconceivable or do they belong to a supra-rational order of experience to which the ordinary intellectual canons do not apply because these are founded on phenomena as they appear to the external mind and sense and not to an inner realisation which surpasses these phenomena? That is the contention of the mystics and it cannot be dismissed by merely saying that as these generalisations  do not agree with the ordinary experience, therefore they are nonsense and false. I do not undertake  to defend all that load or Radhakrishnan may have written—such as the statement that the "universe is good"—but I cannot admit about many of these statements condemned by the writer that they are Irrational at all. "Integrating the personality" may pave no meaning to him, it has a very clear meaning to me, for it is a truth of experience—and, if modern psychology is to be believed, it is not irrational, since there is in our being not only a conscious but an unconscious or subconscious or concealed subliminal  part and it is not impossible to become aware of both and make some kind of integration. To transcend both also may have a rational meaning if

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we admit that as there is a subconscious so there may be a superconscious part of our being; to reconcile disparate parts of our nature or our experience is also not such a ridiculous or meaningless phrase. It is not absurd to say that the doctrine of Karma reconciles determinism and free-willism, since it supposes  that our own past action and therefore our past will determine to a great extent the present results but not so as to exclude a present will modifying  them and creating a fresh determinism of our existence yet to be. The phrase about the value of the world is quite intelligible when we see that it refers to a progressive value, not determined by the good or bad experience of the moment, a value of existence developing through time land taken as a whole. As for the statement about God, it has no meaning if it is taken in connection with the superficial  idea of the Divine current in popular religion, but it is a perfectly logical result of the premises that there is an Infinite and Eternal which is manifesting  in itself Time and things that are phenomenally finite. One may accept or reject this complex idea of the Divine which is founded on co-ordination of the data of long spiritual experience passed through by thousands of seekers in all times, but I fail to see why it should be considered unreasonable. If it is because that means "to have it not only in both ways but in every way", I do not see why that should be so reprehensible and inadmissible. There can be after all a synthetic and global view and consciousness of

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things which is not bound by the oppositions and divisions of a mere analytical and selective or dissecting  intelligence.

Argument number four. The plea of intuition is only a cover for the inability to explain or establish by the use of reason—Joad and Radhakrishnan reason, but take refuge in intuition where their reasoning fails. Can the issue be settled in so easy and trenchant a way? The fact is that the mystic depends on an inner knowledge, an inner experience; but if he philosophises, he must try to explain to the reason, though not necessarily always by the reason alone, what he has seen to be the Truth. He cannot but say "I am explaining a truth which is beyond outer phenomena and the intelligence which depends on phenomena; it really depends on a certain kind of direct experience and the intuitive knowledge which arises from that experience, it cannot be adequately communicated by symbols appropriate to the world of outer phenomena, yet I am obliged to do as well as I can with these to help me towards some statement  which will be intellectually acceptable to you. There is no wickedness or deceitful cunning therefore in using metaphors and symbols with a cautionary "as it were", as in the simile of the focus, which is. surely not intended as an argument but as a suggestive image. I may observe in passing that the writer himself  takes refuge in metaphor frequently, beginning with the quack quack and Joad might well reply that he does so in order to damn the opposite side

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while avoiding the necessity of a sound philosophical reply to the philosophy he dislikes and repudiates. An intensity of belief is not the measure of truth, but neither is an intensity of unbelief the right measure.

As to the real nature of intuition and its relation to the intellectual mind, that is quite another and very large and complex question which I cannot deal with here. I have confined myself to pointing out that this article is quite inadequate and superficial criticism. A case can be made against spiritual experience  and spiritual philosophy and its positions, but to deserve a serious reply it must be put forward by a better advocate.

31-12-1933

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Reasoning and Yogic Experience

Y0U ask me whether you have to give up your predilection for testing before accepting and to accept everything in Yoga a priori—and by testing you mean testing by the ordinary reason. The only answer I can give to that is that the experiences of Yoga belong to an inner domain and go according to a law of their own, have their own method of perception, criteria and all the rest of it which are neither those of the domain of the physical senses nor of the domain of rational or scientific enquiry. Just as scientific enquiry passes beyond that of the physical senses and enters the domain of the infinite and infinitesimal about which the senses can say nothing and test nothing—for one cannot see and touch an electron or know by the evidence of the sense-mind whether it exists or not or decide by that evidence whether the earth really turns round the sun and not rather the sun round the earth as our senses and all our physical experience daily tell us—so the spiritual search passes beyond the domain of scientific or rational enquiry and it is impossible

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by the aid of the ordinary positive reason to test the data of spiritual experience and decide whether those things exist or not or what is their law and nature. As in science, so here you have to accumulate experience on experience, following faithfully the methods laid down by the Guru or by the systems of the past, you have to develop an intuitive discrimination  which compares the experiences, see what they mean, how far and in what field each is valid, what is the place of each in the whole, how it can be reconciled or related with others that at first might seem to contradict it, etc. etc. until you can move with a secure knowledge in the vast field of spiritual phenomena. That is the only way to test spiritual experience. I have myself tried the other method and I have found it absolutely incapable, and in- applicable. On the other hand if you are not prepared to go through all that yourself—as few can do except those of extraordinary spiritual stature—you have to accept the leading of a Master, as in Science you accept a teacher instead of going through the whole field of Science and its experimentation all by yourself —at least until you have accumulated sufficient experience  and knowledge. If that is accepting things a priori, well, you have to accept a priori. For I am unable to see by what valid tests you propose to make the ordinary reason the judge of what is beyond it,

You quote the sayings of V or X. I would like to know before assigning a value to these utterances what they actually did for the testing of their spiritual

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perceptions and experiences. How did V test the value of his spiritual experiences—some of them not easily credible to the ordinary positive mind any more than the miracles attributed to some famous Yogis? I know nothing about X, but what were his tests and how did he apply them? What are his methods? his criteria? It seems to me that no ordinary mind will accept the apparition of Buddha out of a wall or the half hour's talk with Hayagriva as valid facts by any kind of testing. It would either have to accept them a priori or on the sole evidence of V which comes to the same thing or to reject them a priori as hallucinations  or mere mental images accompanied in one case by an auditive hallucination. I fail to see how it could "test" them. Or how was I to test by the ordinary mind my experience of Nirvana? To what conclusion could I come about it by the aid of the ordinary positive reason? How could I test its validity? I am at a loss to imagine. I did the only thing I could—to accept it as a strong and valid truth of experience, let it have its full play and produce its full experimental consequences  until I had sufficient Yogic knowledge to put it in its place. Finally, how without inner knowledge or experience can you or any one else test the inner knowledge and experience of others?

I have often said that discrimination is not only perfectly admissible but indispensable in spiritual experience. But it must be a discrimination founded on knowledge, not a reasoning founded on ignorance. Otherwise you tie up your mind and hamper

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experience by preconceived ideas which are as much a priori as any acceptance of a spiritual truth or experience  can be. Your idea that surrender can only come by love is a point in instance. It is perfectly true in Yogic experience that surrender by true love which means psychic and spiritual love is the most powerful, simple and effective of all, but one cannot, putting that forward as a dictum arrived at by the ordinary reason, shut up the whole of possible experience of surrender into that formula or announce on its strength that one must wait till one loves perfectly before one can surrender. Yogic experience shows that surrender can also be made by the mind and will, a clear and sincere mind seeing the necessity of surrender and a clear and sincere will enforcing it on the recalcitrant  members. Also experience shows that not only can surrender come by love, but love also can come by surrender or grow with it from an imperfect to a perfect love. One starts by an intense idea and will to know or reach the Divine and surrenders more and more one's ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater knowledge, our petty personal troubled blind stumbling  will into a great calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it

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is an obscure outcome. If one insists on one's own ideas and reasonings, the greater Light and Knowledge cannot come or else is marred and obstructed in the coming at every step by a lower interference; if one insists on one's desires and fancies, that great luminous Will and Force cannot act in its own true power—for you ask it to be the servant of your desires; if one refuses to give up one's petty ways of feeling, eternal Love and supreme Ananda cannot descend or are mixed and spilt from the effervescing crude emotional vessel. No amount of ordinary reasoning can get rid of the necessity of surmounting the lower in order that the higher may be there.

And if some find that retirement is the best way of giving oneself to the Higher, to the Divine by avoiding s much as possible occasions for the bubbling up of tie lower, why not? The aim they have come for is hat and why blame or look with distrust and suspicion  on the means they find best or daub it with disparaging  adjectives to discredit it—grim, inhuman and he rest? It is your vital that shrinks from it and your vital mind that supplies these epithets which express only your shrinking and not what the retirement really is. For it is the vital or its social part that shrink from solitude; the thinking mind does not but rather courts it. The poet seeks solitude with himself or with Nature to listen to his inspiration; the thinker plunges into solitude to meditate on things and commune with a deeper knowledge; the scientist shuts himself up in his laboratory to probe by experiment into

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the secrets of Nature; these retirements are not grim and inhuman. Neither is the retirement of the sadhaka into the exclusive concentration of which he feels the need; it is a means to the end—to the end on which his whole heart is set. As for the Yogin or Bhakta who has already begun to have the fundamental experience, he is not in a grim and inhuman solitude. The Divine and all the world are there in the being of the one, the supreme Beloved or his Ananda is there in the heart of the other.

I say this as against your depreciation of retirement founded on ignorance of what it really is; but I do not, as I have often said, recommend a total seclusion, for I hold that to be a dangerous expedient which may lead to morbidity and much error. Nor do I impose retirement on any one as a method or approve of it unless the person himself seeks it, feels its necessity,  has the joy of it and the proof that it helps to the spiritual experience. It is not to be imposed on any one as a principle, for that is the mental way of doing things, the way of the ordinary mind—it is as a need that it has to be accepted, when it is felt as a need, not as a general law or rule.

What you describe in your letter as the response of the Divine would not be called that in the language of Yogic experience—this feeling of great peace, light, ease, trust, difficulties lessening, certitude would rather be called a response of your own nature to the Divine. There is a Peace or Light which is the response of the Divine, but that is a wide Peace, a

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great Light which is felt as a presence other than one's personal self, not part of one's personal nature, but something that comes from above, though in the end it possesses the nature—or there is the Presence itself which carries with it indeed the absolute liberation,  happiness, certitude. But the first responses of the Divine are not often like that—they come rather as a touch, a pressure one must be in a condition  to recognise and to accept, or it is a voice of assurance, sometimes a very "still small voice", a momentary Image or Presence, a whisper of Guidance  sometimes, there are many forms it may take. Then it withdraws and the preparation of the nature goes on till it is possible for the touch to come again and again, to last longer, to change into something more pressing and near and intimate. The Divine in he beginning does not impose himself—he asks for recognition, for acceptance. That is one reason why the mind must fall silent, not put tests, not make claims— here must be room for the true intuition which recognises at once the true touch and accepts it.

Then for the tumultuous activity of the mind which prevents your concentration. But that or else a more tiresome, obstinate, grinding, mechanical activity is always the difficulty when one tries to concentrate and it takes a long time to get the better of it. That or the habit of sleep which prevents either the waking concentration or the conscious samadhi or the absorbed and all-excluding trance which are the three forms that Yogic concentration takes. But it is surely ignorance

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of Yoga, its process and its difficulties that makes. you feel desperate and pronounce yourself unfit for ever because of this quite ordinary obstacle. The insistence of the ordinary mind and its wrong reasonings,  sentiments and judgments, the random activity of the thinking mind in concentration or its mechanical  activity, the slowness of response to the veiled or the initial touch are the ordinary obstacles the mind imposes, just as pride, ambition, vanity, sex, greed, grasping of things for one's own ego are the difficulties and obstacles offered by the vital. As the vital difficulties  can be fought down and conquered, so can the mental. Only one has to see that these are inevitable obstacles and neither cling to them nor be terrified or overwhelmed because they are there. One has to persevere till one can stand back from the mind as from the vital and feel the deeper and larger mental and vital Purushas within one which are capable of silence, capable of a straight receptivity of the true Word and Force as of the true silence. If the nature takes the way of fighting down the difficulties first, then the first half of the way is long and tedious and the complaint of the want of the response of the Divine arises. But really the Divine is there all the time, working behind the veil as well as waiting for the recognition of his response and for the response to the response to be possible.

18-11-1934

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Krishna Consciousness

THE answer to the question depends on what value we attach to spiritual experience and to the data of other planes of consciousness other than the physical, as also on the nature of the relations between the cosmic consciousness and the individual and collective  consciousness of man. From the point of view of spiritual and occult Truth, what takes shape in the consciousness of man is a reflection and particular kind of formation, in a difficult medium, of things much greater in their light, power and beauty or in their force and range which came to it from the cosmic consciousness of which man is a limited, and, in his present state of evolution, a still ignorant part. All this explanation about the genius of the race, of a consciousness of a nation creating the Gods and their forms is a very partial, somewhat superficial and in itself a misleading truth. Man's mind is not an original  creator, it is an intermediary; to start creating it must receive an initiating "inspiration", a transmission  or a suggestion from the cosmic consciousness and with that it does what it can. God is, but man's

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conceptions of God are reflections in his own mentality,  sometimes of the Divine, sometimes of other Beings and Powers and they are what his mentality can make of the suggestions that come to him, generally  very partial and imperfect so long as they are still mental, so long as he has not arrived at a higher and truer, a spiritual or mystic knowledge. The Gods already exist, they are not created by man even though he does seem to conceive them in his own image;—fundamentally, he formulates as best he can what truth about them he receives from the cosmic Reality. An artist or a bhakta may have a vision of the God and it may get stabilised and generalised  in the consciousness of the race and in that sense it may be true that man gives their forms to the Gods; but he does not invent these forms, he records what he sees; the forms that he gives are given to him. In the "conventional" form of Krishna men have embodied what they could see of his eternal beauty and what they have seen may be true as well as beautiful, it conveys something of the form, but it is fairly certain that if there is an eternal form of that eternal beauty, it is a thousand times more beautiful than what man had as yet been able to see of it. Mother India is not a piece of earth; she is a Power, a Godhead, for all nations have such a Devi supporting their separate existence and keeping it in being. Such beings are as real and more permanently real than the men they influence but they belong to a higher plane, are part of the cosmic consciousness

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and being and act here on earth by shaping the human consciousness on which they exercise their influence. It is natural for man who sees only his own consciousness individual, national or racial at work and does not see what works upon it and shapes it, to think that all is created by him and there is nothing cosmic and greater behind it. The Krishna consciousness is a reality, but if there were no Krishna, there could be no Krishna consciousness; except in arbitrary metaphysical abstractions there can be no consciousness without a Being who is conscious. It is the person who gives value and reality to the personality, he expresses himself in it and is not constituted by it. Krishna is a being, a person and it is as the Divine Person that we meet him, hear his voice, speak with him and feel his presence. To speak of the consciousness of Krishna as something separate from Krishna is an error of the mind, which is always separating the inseparable and which also tends to regard the impersonal, because it is abstract, as greater, more real and more enduring than the person. Such divisions may be useful to the mind for its own purposes, but it is not the real truth; in the real truth the being or person and its impersonality or state of being are one reality.

The historicity of Krishna is of less spiritual importance and is not essential but it has still a considerable  value. It does not seem to me that there can be any reasonable doubt that Krishna the man was not a legend or a poetic invention but actually

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existed upon earth and played a part in the Indian past. Two facts emerge clearly that he was regarded as an important spiritual figure, one whose spiritual illumination was recorded in one of the Upanishads and that he was traditionally regarded as a divine man, one worshipped after his death as a deity; this is apart from the story in the Mahabharata and the Puranas. There is no reason to suppose that the connection of his name with the development of the Bhagavata religion, an important current in the stream of Indian spirituality was founded on a mere legend or poetic invention. The Mahabharata is a poem and not history, but it is clearly a poem founded on a great historical event, traditionally preserved in memory; some of the figures connected with it, Dhritarashtra, Parikshit for instance, certainly existed and the story of the part played by Krishna as leader, warrior and statesman can be accepted as probable in itself and to all appearance founded on a tradition which can be given a historical value and has not the air of a myth or a sheer poetical- invention. That is as much as can be positively said from the point of view of the theoretical reason as to the historic figure of the man Krishna; but in my view there is much more than that in it and I have always regarded the incarnation as a fact and accepted the historicity of Krishna as I accept the historicity of Christ.

The story of Brindavan is another matter; it does not enter into the main story of the Mahabharata

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and has a Puranic origin and it could be maintained that it was intended all along to have a symbolic character. At one time I accepted that explanation but I had to abandon it afterwards; there is nothing in the Puranas that betrays any such intention. It seems to me that it is related as something that actually occurred or occurs somewhere. The Gopis are to them realities and not symbols. It was for them at the least an occult truth and occult and symbolic are not the same thing; the symbol may be only a significant mental construction or only a fanciful invention, but the occult is a reality which is actual somewhere, behind the material scene as it were and can have its truth for the terrestrial life and its influence upon it may even embody itself there. The lila of the Gopis seems to be conceived as something  which is always going on in a divine Gokul and which projected itself in an earthly Brindavan and can always be realised and its meaning made actual in the soul. It is to be presumed that the writers of the Puranas took it as having been actually projected on earth in the life of the incarnate Krishna and it has been so accepted by the religious mind of India.

These questions and the speculations to which they have given rise have no indispensable connection  with the spiritual life. There what matters is the contact with Krishna and the growth towards the Krishna consciousness, the presence, the spiritual  relation, the union in the soul and till that is

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reached, the aspiration, the growth in bhakti and whatever illumination one can get on the way. To one who has had these things, lived in the presence, heard the voice, known Krishna as Friend or Lover, Guide, Teacher, Master or, still more, has had his whole consciousness changed by the contact, or felt the presence within him, all such questions have only an outer and superficial interest. So also one who has had contact with the inner Brindavan and the lila of the Gopis, made the surrender and undergone  the spell of the joy and the beauty or even only turned to the sound of the flute, the rest hardly matters. But from another point of view, if one can accept the historical reality of the incarnation, there is this great spiritual gain that one has a point d'appui for a more concrete realisation in the conviction that once at least the Divine has visibly touched the earth, made the complete manifestation possible, made it possible for the divine supemature to descend into this evolving but still very imperfect terrestrial nature.

2-12-1946

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Canalisation of Spiritual Experience —Avatar and Symbols

OF course, X's view about the canalisation of Niagara  is my standpoint also. But for the human mind it is difficult to get across the border between mind and spirit without making a forceful rush or push along one line only and that must be some line of pure experience in which, especially if it is the bhakti way, one gets easily swallowed up in the rapids (did not Chaitanya at last disappear in the waters?) and goes no farther. The first thing is to break into the spiritual consciousness, any part of it, anyhow and anywhere, afterwards one can explore the country, to which exploration there can hardly be a limit; one is always going higher and higher, getting wider and wider but there is a certain intense ecstasy about the first complete plunge which is extraordinarily seizing. It is not only the Bhakta's rapture, but the Jnani's plunge into the Brahma-Nirvana or Brahmananda or release into the still eternity of the Self that is of that seizing and absorbing character—it does not look at first as if one could or would care or need to get beyond into

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anything else. One cannot find fault with the Sannyasi  lost in his laya or the Bhakta lost in his ecstasy; they remain there probably because they are constituted  for that and it is the limit of their leap. But all the same it has always appeared to me that it is a stage and not the end, I subscribe fully to the canalisation of the Niagara.

Adhikara is of course a matter of the psychology and the soul and the nature, it has nothing to do with any outer or artificial standards.

Then as to the Avatar and the symbols. There is, it seems tome, a cardinal error in the modem insistence on the biographical and historical, that is to say, the external factuality of the Avatar, the incidents of his outward life. What matters is the spiritual Reality, the Power, the Influence that come with him or that he brought down by his action and his existence. First of all what matters in a spiritual man's life is not what he did or what he was outside to the view of the men of his time (that is what historicity or biography comes to, does it not?) but what he was and did within; it is only that that gives any value to his outer life at all. It is the inner life that gives to the outer any power it may have and the inner life of a spiritualman is something  vast and full and, at least, in the great figures, so crowded and teeming with significant things that no biographer or historian could ever hope to seize it all or tell it. Whatever is significant in the outward life is so because it is symbolical of what has been realised within himself and one may go on and say that the

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inner life also is only significant as an expression, a living representation of the movement of the Divinity behind it. That is why we need not enquire whether the stories about Krishna were transcripts, however loose, of his acts on earth or are symbol-representations  of what Krishna was and is for men, of the Divinity expressing itself in the figure of Krishna. Buddha's renunciation, his temptation by Mara, his enlightenment under the Bo-tree are such symbols,  so too the virgin birth, the temptation in the desert, the crucifixion of Christ are such symbols, true by what they signify, even if they are not scrupulously  recorded historical events. The outward facts as related of Christ or Buddha are not much more than what has happened in many other lives—what is it that gives Buddha or Christ their enormous place in the spiritual world? It was because something manifested through them that was more than any outward event or any teaching. The verifiable historicity  gives us very little of that, yet it is that only that matters. So it seems to me that X is fundamentally right in what he says of the symbols. To the physical mind only the words and facts and acts of a man matter; to the inner mind it is the spiritual happenings  in him that matter. Even the teachings of Buddha and Christ are spiritually true not as mere mental teachings but as the expression of spiritual states or happenings in them which by their life on earth they made possible (or even dynamically potential) in others. Also evidently sectarian walls are a

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mistake, an accretion, a mental limiting of the Truth which may serve a mental, but not a spiritual purpose. The Avatar, the Guru have no meaning if they do not stand for the Eternal; it is that that makes them what they are for the worshipper or the disciple.

It is also a fact that nobody can give you any spiritual  realisation which does not come from something in one's true Self, it is always the Divine who reveals himself and the Divine is within you; so He who reveals must. be felt in your own heart. Your query here simply suggests that this is a truth which can be misinterpreted or misused, but so can every spiritual  truth if it is taken hold of in the wrong way— and the human mind has a great penchant for taking Truth by the wrong end and arriving at falsehood. All statements about these things are, after ;all, mental statements and at the mercy of any mind that interprets  them. There is a snag in every such statement created not by the Truth that it expresses but by the mind's interpretation. The snag (what you call the slip) lies not in the statement itself which is quite correct, but in the deflected sense in which it may be taken by ignorant or self-sufficient minds enamoured of their ego. Many have put forward the "own self" gospel without taking the trouble to see whether it is the true Self, have pitted the ignorance of their "own self"—in fact, their ego—against the knowledge of the Guru or made their ego or something that flattered and fostered it the Ishta Devata. The snag in the worship of Guru or Avatar is a sectarian bias

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which insists on the Representative or the Manifestation  but loses sight of the Manifested; the snag in the emphasis on the other side is the ignoring of the need or belittling of the value of the Representative or Manifestation and the substitution not of the true Self one in all but of one's "own self" as the guide and light. How many have done that and lost the way through the pull of the magnified ego which is one of the great perils on the way! However that does not lessen the truth of the things said by X,—only in looking at the many sides of Truth one must put each thing in its place in the harmony of the All which is for us the expression of the Supreme.

8-2-1936

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Comments on Prof. Sorley's Remarks on "The Riddle of This World"

IN reference to what Prof. Sorley has written on "The Riddle of This World", the book of course was not meant as a full or direct statement of my thought and, as it was written to sadhakas mostly, many things were taken for granted there. Most of the major ideas, e.g. Overmind—were left without elucidation. To make the ideas implied clear to the intellect, they must be put with precision in an intellectual form—so far as that is possible with supra- intellectual things. What is written in the book can be clear to those who hive gone far enough in experience, but for most it can only be suggestive.

I do not think, however, that the statement of supra-intellectual  things necessarily involves a making of distinctions in the terms of the intellect. For, fundamentally, it is not an expression of ideas arrived at by speculative thinking. One has to arrive at spiritual knowledge through experience and a consciousness of things which arises directly out of that experience or else underlies or is involved in it.

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This kind of knowledge, then, is fundamentally a consciousness  and not a thought or formulated idea. For instance, my first major experience—radical and overwhelming,  though not, as it turned out, final and exhaustive —came after and by the exclusion and silencing of all thought—there was, first, what might be called a spiritually substantial or concrete consciousness of stillness and silence, then the awareness of some sole and supreme Reality in whose presence things existed only as forms but forms not at all substantial or real or concrete; but this was all apparent to a spiritual perception and essential and impersonal sense and there was not the least concept or idea of reality or unreality or any other notion, for all concept or idea was hushed  or rather entirely absent in the absolute stillness. These things were known directly through the pure consciousness and not through the mind, so there was no need of concepts or words or names. At the same time this fundamental character of spiritual experience is not absolutely limitative; it can do without thought, but it can do with thought also. Of course, the first idea of the mind would be that the resort to thought brings one back at once to the domain of the intellect —and at first and for a long time it may be so; but it is not my experience that this is unavoidable. It happens  so when one tries to make an intellectual statement  of what one has experienced; but there is another kind of thought that springs out as if it were a body or form of the experience or of the consciousness involved in it—or of a part of that consciousness—

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and this does not seem to me to be intellectual in its character. It has another light, another power in it, a sense within the sense. It is very clearly so with those thoughts that come without the need of words to embody them, thoughts that are of the nature of a direct seeing in the consciousness, even a kind of intimate sense or contact formulating itself into a precise expression of its awareness (I hope this is not too mystic or unintelligible); but it might be said that directly the thoughts turn into words they belong to the kingdom of intellect—for words are a coinage of the intellect. But is it so really or inevitably?  It has always seemed to me that words came originally from somewhere else than the thinking mind, although the thinking mind secured hold of them, turned them to its use and coined them freely .for its purposes. But even otherwise, is it not possible  to use words for the expression of something that is not intellectual? Housman contends that poetry is perfectly poetical only when it is non-intellectual, when it is nonsense. That is too paradoxical, but I suppose what he means is that if it is put to the strict test of the intellect it appears extravagant because it conveys something that expresses, and is real to, some other kind of seeing than that which intellectual thought brings to us. Is it not possible that words may spring from, that language may be used to express—at least up to a certain point and in a certain way—the supra-intellectual consciousness which is the essential power of spiritual experience?

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This however is by the way—when one tries to explain  spiritual experience to the intellect itself, then it is a different matter.

The interpenetration of the planes is indeed for me a capital and fundamental part of spiritual experience  without which Yoga as I practise it and its aim could not exist. For that aim is to manifest, reach or embody a higher consciousness upon earth and not to get away from earth into a higher world or some supreme Absolute. The old Yogas (not quite all of them) tended the other way—but that was, I think, because they found the earth as it is a rather impossible place for any spiritual being and the resistance to change too obstinate to be borne; earth-nature looked to them in Vivekananda's simile like the dog's tail which every time you straighten it goes back to its original curl. But the fundamental proposition in this matter was proclaimed very definitely in the Upanishads which went so far as to say that the Earth is the foundation and all the worlds are on the earth and to imagine a clean-cut or irreconcilable difference between them is ignorance here and not elsewhere, not by going to some other world the divine realisation must come. This statement was used to justify a purely individual realisation, but it can equally be the basis of a wider endeavour.

About polytheism, I certainly accept the truth of the many forms and personalities of the One which since the Vedic times has been the spiritual essence of Indian polytheism—a secondary aspect in the seeking

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for the One and only Divine. But the passage referred to by Professor Sorley (p.56) is concerned with something else—the little godlings and Titans spoken of there are supraphysical beings of other planes. It is not meant to be suggested that they are real Godheads and entitled to worship—on the contrary it is indicated that to accept their influence is to move towards error and confusion or a deviation from the true spiritual way. No doubt they have some power to create, they are makers of forms in their own way and in their limited domain, but so are men too creators of outward and of inward things in their own domain and limits—and, even, man's creative powers can have repercussions on the supraphysical levels.

I agree that asceticism can be overdone. It has its place as one means—not the only one—of self-mastery,  but asceticism that cuts away life is an exaggeration though one that had many remarkable results which perhaps could hardly have come otherwise. The play of forces in this world is enigmatic, escaping from any rigid rule of the reason, and even an exaggeration like that is often employed to bring about something needed for the full development of human achievement and knowledge and experience. But it was an exaggeration all the same and not, as it claimed to be, the indispensable path to the true goal.

14-1-1934

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Psychology of St. Augustine

ST. Augustine was a man of God and a great saint, but great saints are not always—or; often—great psychologists or great thinkers. The psychology here is that of the most superficial schools, if not that of the man in the street; there are as many errors in it as there are psychological statements— and more, for several are not expressed but involved in what he writes. I am aware that these errors are practically universal, for psychological enquiry in Europe (and without enquiry there can be no sound knowledge) is only beginning and has not gone very far, and what has reigned in men's minds up to now is a superficial statement of the superficial appearances of our consciousness as they look to us at first view and nothing more. But knowledge only begins when we get away from the surface phenomena and look behind them for their true operations and causes. To the superficial view of the outer mind and senses the sun is a little fiery ball circling in mid air round the earth and the stars twinkling little things stuck in the sky for our benefit at night. Scientific enquiry

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comes and knocks this infantile first-view to pieces. The sun is a huge affair (millions of miles away from our air) around which the small earth circles and the stars are huge members of huge systems indescribably distant which have nothing apparently to do with the tiny earth and her creatures. All science is like that, a contradiction of the sense-view or superficial appearances of things and an assertion of truths which are unguessed by the common and the uninstructed reason. The same process has to be followed in psychology if we are really to know what our consciousness is, how it is built and made and what is the secret of its functionings or the way out of its disorder.

There are several capital and common errors here:—

1. That mind and spirit are the same thing.

2. That all consciousness can be spoken of as "mind".

3. That all consciousness therefore is of a spiritual substance.

4. That the body is merely matter, not conscious, therefore something quite different from the spiritual part of the nature.

First, the spirit and the mind are two different things and should not be confused together. The mind is an instrumental entity or instrumental consciousness whose function is to think and perceive —the spirit is an essential entity or consciousness which does not need to think or perceive either in

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the mental or the sensory way, because whatever knowledge it has is direct or essential knowledge, svayamprakash.

Next, it follows that all consciousness is not necessarily  of a spiritual make and it need not be true and is not true that the thing commanding and the thing commanded are the same, are not at all different, are of the same substance and therefore are bound or at least ought to agree together.

Third, it is not even true that it is the mind which is commanding the mind and finds itself disobeyed by itself. First there are many parts of the mind, each a force in itself with its formations, functionings, interests, and they may not agree. One part of the mind may be spiritually influenced and like to think of the Divine and obey the spiritual impulse, another part may be rational or scientific or literary and prefer to follow the formations, beliefs or doubts, mental preferences  and interests which are in conformity with its education and its nature. But quite apart from that, what was commanding in St. Augustine may very well have been the thinking mind or reason while what was commanded was the vital, and mind and vital, whatever  anybody may say, are not the same. The thinking mind or buddhi lives, however imperfectly in man, by intelligence and reason. Vital, on the other hand, is a thing of desires, impulses, force-pushes, emotions, sensations, seekings after life-fulfilment, possession and enjoyment; these are its functions and its nature, —it is that part of us which seeks after life and its

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movements for their own sake and it does not want to leave hold of them if they bring it suffering as well as or more than pleasure; it is even capable of luxuriating  in tears and suffering as part of the drama of life. What then is there in common between the thinking  intelligence and the vital and why should the latter obey the mind and not follow its own nature? The disobedience is perfectly normal instead of being, as Augustine suggests, unintelligible. Of course man can establish a mental control over his vital and in so far as he does it he is a man,—because the thinking mind is a nobler and more enlightened entity and consciousness  than the vital and ought, therefore, to rule and, if the mental will is strong, can rule. But this rule is precarious, incomplete and held only by much self-discipline.  For if the mind is more enlightened, the vital is nearer to earth, more intense, vehement, more directly able to touch the body. There is too a vital mind which lives by imagination, thoughts or desire, will to act and enjoy from its own impulse and this is able to seize on the reason itself and make it its auxiliary and its justifying counsel and supplier of pleas and excuses. There is also the sheer force of Desire in man which is the vital's principal support and strong enough to sweep off the reason as the Gita says "like a boat on stormy waters", navamivambhasi.

Finally, the body obeys the mind automatically in those things in which it is formed or trained to obey it, but the relation of the body to the mind is not in all things that of an automatic perfect instrument. The

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body also has a consciousness of its own and, though  it is a submental instrument or servant consciousness, it can disobey or fail to obey as well. In many things, in matters of health and illness for instance, in all automatic functionings, the body acts on its own and is not a servant of the mind. If it is fatigued, it can offer a passive resistance to the mind's will. It can cloud the mind with tamas, inertia, dullness, fumes of the subconscient so that the mind cannot act. The arm lifts no doubt when it gets the suggestion, but at first the legs do not obey when they are asked to walk; they have to learn how to leave the crawling attitude and movement and take up the erect and ambulatory habit. When you first ask the hand to draw a straight line or to play music, it can't do it and won't do it. It has to be schooled, trained, taught, and afterwards it does automatically what is required of it. All this proves that there is a body-consciousness which can do things at the mind's order but has to be awakened, trained, made a good and conscious instrument. It can even be so trained that a mental will or suggestion can cure the illness of the body. But all these things, these relations of mind and body, stand on the same footing in essence as the relation of mind to vital and it is not so easy or primary a matter as Augustine would have it.

This puts the problem on another footing with the causes more clear and, if we are prepared to go far enough, it suggests the way out, the way of Yoga.

12-6-1934

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PS. All this is quite apart from the contributing and very important factor of plural personality of which psychological enquiry is just beginning rather obscurely to take account. That is a more complex affair.

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Free-Will and Determinism

AFTER reading X's cogent exposition, I saw what might be said from the intellectual point of view on this question so as to link the reality of the supreme Freedom with the phenomenon of the Determinism  of Nature—in a different way from his but to the same purpose. In reality, the freedom and the determination are only two sides of the same thing— for the fundamental truth is self-determination of the cosmos and in it a secret self-determination of the individual. The difficulty arises from the fact that we live in the surface mind of ignorance, do not know what is going on behind and see only the phenomenal process of Nature. There the apparent fact is an overwhelming  determinism of Nature and as our surface-consciousness  is part of that process we are unable to see the other term of the biune reality. For practical purposes on the surface there is an entire determinism in Matter—though this is now disputed by the latest school of Science. As life emerges a certain plasticity sets in, so that it is difficult to predict anything exactly as one predicts material things that obey a rigid law,

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The plasticity increases with the growth of Mind so that man can have at least a sense of free-will, of a choice of his action, of a self-movement which at least helps to determine circumstances. But this freedom is dubious because it can be declared to be an illusion, a device of Nature, part of its machinery of determination,  only a seeming freedom or at most a restricted, relative and subject independence. It is only when one goes behind away from Prakriti to Purusha and upward away from Mind to spiritual Self that the side of freedom comes to be first evident and then, by unison with the Will which is above Nature, complete.

23-9-1934

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Divine Grace

EACH mind can have its own way of approaching the supreme Truth and there is an entrance for each as well as a thousand ways for the journey to it. It is not necessary to believe in the Grace or to recognise a Godhead different from one's highest Self—there are ways of Yoga that do not accept these things. Also for many no form of Yoga is necessary. One can arrive at some realisation by a sort of pressure of the mind or the heart or the will breaking the screen between it and what is at once beyond it and its own source. What happens after the breaking of the screen depends on the play of the Truth on the consciousness and the turn of the Nature. There is no reason therefore why X's realisation  of his being should not come in its own way by growth from within, not by the Divine Grace if his mind objects to that description but, let us say, by the spontaneous movement of the Self within him.

For as to this "Grace" we describe it in that way because we feel in the infinite Spirit or Self or existence  a Presence or a Being, a Consciousness that

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determines—that is what we speak of as the Divine, —not a separate person, but the one Being of whom our individual self is a portion or a vessel. But it is not necessary for everybody to regard it in that way. Supposing it is the impersonal Self of all only, yet the Upanishad says of this Self and its realisation:  "This understanding is not to be gained by reasoning nor by tapasya nor by much learning, but whom this Self chooses, to him it reveals its own body". Well, that is the same thing as what we call the Divine Grace; it is an action from above or from within independent of mental causes which decides its own movement. We can call it the Divine Grace; we can call it the Self within choosing its own hour and way to manifest to the mental instrument on the surface; we can call it the flowering of the inner being or inner nature into self-realisation and self-knowledge.  As something in us approaches it or as it presents itself to us, so the mind sees it. But in reality it is the same thing and the same process of the being in Nature.

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Meaning and Value of Sacrifice

SACRIFICE has a moral and psychological value always. This value is the same no matter what may be the cause for which the sacrifice is made, provided the one who makes it believes in the truth or justice or other worthiness of his cause. If one makes the sacrifice for a cause one knows to be wrong or unworthy, all depends on the motive and spirit of the sacrifice. Bhishma accepting death in a cause he knew to be unjust, obeyed the call of loyalty to what he felt to be his personal duty. Many have done that in the past, and the moral and psychic value of their act lies, irrespective of the nature of the cause, in the nobility of the motive.

As to the other question, in this sense of the word sacrifice there is none for the man who gives up something which he does not value, except in so far as he undergoes loss, defies social ban or obloquy or otherwise pays a price for his liberation. I may say, however, that without being cold and unloving a man may be so seized by a spiritual call or the call of a great human cause that the family or other ties

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count for nothing beside it, and he leaves all joyfully, without a pang, to follow the summoning Voice.

In the spiritual sense, however, sacrifice has a different meaning—it does not so much indicate giving up what is held dear as an offering of oneself, one's being, one's mind, heart, will, body, life, actions to the Divine. It has the original sense of "making sacred" and is used as an equivalent of the word Yajna. When the Gita speaks of the "sacrifice of knowledge", it does not mean a giving up of anything, but a turning of the mind towards the Divine in the search for knowledge and an offering of oneself through it. It is in this sense, too, that one speaks of the offering or sacrifice of works. The Another has written somewhere that the spiritual sacrifice is joyful and not painful in its nature. On the spiritual path, very commonly, if a seeker still feels the old ties and responsibilities strongly he is not asked to sever or leave them, but to let the call in him grow till all within is ready. Many, indeed, come away earlier because they feel that to cut loose is their only chance, and these have to go sometimes through a struggle. But the pain, the struggle, is not the .essential character of this spiritual self-offering.

16-10-1935

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Superstition

IT is quite true that the word "superstition" has been habitually used as a convenient club to beat down any belief that does not agree with the ideas of the materialistic reason, that is to say, the physical mind dealing with the apparent .law of physical  process and seeing no further. It has also been used to dismiss ideas and beliefs not in agreement with one's own idea of what is the rational norm of supraphysical truths as well. For many ages man cherished beliefs that implied a force behind which acted on principles unknown to the physical mind and beyond the witness of the outward reason and the senses. Science came in with a method of knowledge  which extended the evidence of this outer field of consciousness and thought that by this method all existence would become explicable. It swept away at once without examination all the ancient beliefs a& so many "superstitions"—true, half-true or false, alt went into the dust-bin in one impartial sweep, because  they did not rely on the method of physical Science and lay outside its data or were or seemed

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incompatible with its standpoint. Even in the field of supraphysical experience only so much was admitted as could give a mentally rational explanation of itself according to a certain range of ideas—all the rest, everything that seemed to demand an occult, mystic or below-the-surface origin to explain it was put aside as so much superstition. Popular beliefs that were the fruit sometimes of imagination but sometimes also of a traditional empirical knowledge .or of a right instinct shared naturally the same fate. That all this was a hasty and illegitimate operation, itself based on the "superstition" of the all-sufficiency of the new method which really applies only to a limited field, is now becoming more and more evident. I agree with you that the word superstition is one which should be used either not at all or with great caution. It is evidently an anachronism to apply it to beliefs not accepted by the form of religion one happens oneself to follow or favour.

The growing reversal of opinion with regard to many things that were then condemned but are now coming into favour once more is very striking. In addition to the instances you quote a hundred others might be added. One does not quite know why a belief in graphology should be condemned as irrational  or superstitious; it seems to me quite rational to believe that a man's handwriting is the result of or consistent with his temperament and nature and, if so, it may very well prove on examination to be an index of character. It is now a known fact that

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each man is an individual by himself with his own peculiar formation different from others and made by minute variations in the general human plan,— this is true of small physical characteristics, it is evidently equally true of psychological characteristics; it is not unreasonable to suppose a correlation between the two. On that basis cheiromancy may very well have a truth in it, for it is a known fact that the lines in an individual hand are different from the lines in others and that this, as well as differences of physiognomy,  may carry in it psychological indications is not impossible. The difficulty for minds trained under rationalistic influences becomes greater when these lines or the data of astrology are interpreted as signs of destiny, because modern rationalism resolutely refused to admit that the future was determined  or could be determinable. But this looks more and more like one of the "superstitions" of the modern mind, a belief curiously contradictory of the fundamental  notions of Science. For Science has believed, at least until yesterday, that everything is determined in Nature and it attempts to find the laws of that determination and to predict future physical happenings  on that basis. If so, it is reasonable to suppose that there are unseen connections determining human events in the world and that future happening may therefore be predictable. Whether it can be done on the lines of astrology or cheiromancy is a matter of enquiry and one does not get any further by dismissing the possibility with a summary denial. The case for

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astrology is fairly strong; a case seems to exist for cheiromancy also.

On the other hand, it is not safe to go too hastily in the other direction. There is the opposite tendency to believe everything in these fields and not keep one's eyes open to the element of limitation or error in these difficult branches of knowledge—it was the excess of belief that helped to discredit them, because their errors were patent. It does not seem to me established that the stars determine the future— though that is possible, but it does look as if they indicate it—or rather, some certitudes and potentialities  of the future. Even the astrologers admit that there is another element of determination in man himself which limits the field of astrological prediction  and may even alter many of its ascertained results. There is a very tangled and difficult complex of forces making up any determination of things in the world and when we have disentangled one thread of the skein and follow it we may get many striking results, but we cannot rely on it as the one wholly reliable clue. The mind's methods are too rigid and conveniently simple to unravel the true or whole truth whether of the Reality or of its separate phenomena,

I would accept your statement about the possibility of knowing much about a man from observations of a small part of his being, physical or psychological, but I think it is to go too far to say that one can reconstruct  a whole man from one minute particle of

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a hair. I should say from my knowledge of the complexity  and multiplicity of elements in the human being that such a procedure would be hazardous and would leave a large part of the Unknown overshadowing  the excessive certitude of this inferential structure.

***

I suppose we cannot go so-far as to deny that there is such a thing as superstition—a fixed belief without any ground in something that is quite unsound and does not hang together. The human mind readily claps on such beliefs to things which can be or are in themselves true, and this is a mixture which very badly confuses the search for knowledge. But precisely  because of this mixture, because somewhere behind the superstition or not far off from it there is very usually some real truth, one ought to be cautious in using the word or sweeping away with it as a convenient broom the true, the partly true and the unfounded together and claiming that the bare ground left is the only truth of the matter.

I7-I-I937

* **

When I wrote that sentence about "a fixed blind belief", I was not thinking really of religious beliefs, but of common popular ideas and beliefs.

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Your feeling about the matter, in any case, is quite sound. One can and ought to believe and follow one's own path without condemning or looking down on others for having beliefs different from those one thinks or sees to be the best or the largest in truth. The spiritual field is many-sided and full of complexities  and there is room for an immense variety of experiences. Besides, all mental egoism—and spiritual  egoism—has to be surmounted and this sense of superiority should therefore not be cherished.

21-1-1937

PS. A sincere, whole-hearted and one-pointed following  of this Yoga should lead to a level where these rigid mental divisions do not exist for they are mental walls put round one part of Truth and Knowledge, so as to cut it off from the rest, but this view from above the mind is comprehensive and everything falls into its place in the whole.

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