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Volume 3. Part Four

3. Transformation of the Vital



 The two movements whose apparent contradiction confuses your mind, are the two ends of a single consciousness whose motions, now separated from each other, must join if the life-power is to have its more and more perfect action and fulfilment or the transformation for which we hope.

The vital being with the life-force in it is one of these ends; the other is a latent dynamic power of the higher consciousness through which the Divine Truth can act, take hold of the vital and its life-force and use it for a greater purpose here.

The Life-Force in the vital is the indispensable instrument for all action of the Divine Power on the material world and the physical nature. It is therefore only when this vital is transformed and made a pure and strong instrument of the Divine Shakti, that there can be a divine life. Then only can there be a successful transformation of the physical nature or a free perfected divine action on the external world; for with our present means any such action is impossible. That is why you feel that the vital movement gives all the energy one can need, that all things are possible by this energy and that you can get with it any experience you like, whether good or bad, of the ordinary or of the spiritual life, – and that also is why, when this energy comes, you feel power pervading the body-consciousness and its matter. As for the contact with the Mother in the vital and your sense of the fine, the magnificent experience it was, – that too is natural and right; for the vital, no less than the psychic and every other part of the being, has to feel the Divine Mother and give itself entirely to her.

But this must always be remembered that the vital being and the life-force in man are separated from the Divine Light and, so separated, they are an instrument for any power that can take hold of them, illumined or obscure, divine or undivine. Ordinarily, the vital energy serves the common obscure or  half-conscious movements of the human mind and human life, its normal ideas, interests, passions and desires. But it is possible for the vital energy to increase beyond the ordinary limits and, if so increased, it can attain an impetus, an intensity, an excitation or sublimation of its forces by which it can become, is almost bound to become an instrument either of divine powers, the powers of the gods, or of Asuric forces. Or, if there is no settled central control in the nature, its action can be a confused mixture of these opposites, or in an inconsequent oscillation serve now one and now the other. It is not enough then to have a great vital energy acting in you; it must be put in contact with the higher consciousness, it must be surrendered to the true control, it must be placed under the government of the Divine. That is why there is sometimes felt a contempt for the action of the vital force or a condemnation of it, because it has an insufficient light and control and is wedded to an ignorant undivine movement. That also is why there is the necessity of opening to inspiration and power from a higher source. The vital energy by itself leads nowhere, runs in chequered, often painful and ruinous circles, takes even to the precipice, because it has no right guidance; it must be connected with the dynamic power of the higher consciousness and with the Divine Force acting through it for a great and luminous purpose.

There are two movements necessary for this connection to be established. One is upward; the vital rises to join with the higher consciousness and steeps itself in the light and in the impulsion of a higher force: the other is downward; the vital remains silent, tranquillised, pure, empty of the ordinary movements, waiting, till the dynamic power from above descends into it, changes it to its true self and informs its movements with knowledge as well as power. That is why the sadhak feels sometimes that he is rising up into a happier and nobler consciousness, entering into a brighter domain and purer experience, but sometimes, on the contrary, feels the necessity of going back into the vital, doing sadhana there and bringing down into it the true consciousness. There is no real contradiction between these two movements; they are complementary and necessary to each other, the ascension enabling the divine descent, the descent fulfilling that for which the ascension aspires and which it makes inevitable.

When you rise with the vital from its lower reaches and join it to the psychic, then your vital being fills with the pure aspiration and devotion natural to the psychic; at the same time it gives to the feelings its own abundant energy, it makes them dynamic for the change of the whole nature down to the most physical and for the bringing down of the divine consciousness into earth matter. When it not only touches the psychic but fuses with the higher mind, it is able to come into contact with and obey a greater light and knowledge. Ordinarily, the vital is either moved by the human mind and governed by its more or less ignorant dictates, or takes violent hold of this mind and uses it for the satisfaction of its own passions, impulses or desires. Or it makes a mixture of these two movements; for the ordinary human mind is too ignorant for a better action or a perfect guidance. But when the vital is in contact with the higher mind, it is possible for it to be guided by a greater light and knowledge, by a higher intuition and inspiration, a truer discrimination and some revelations of the divine truth and the divine will. This obedience of the vital to the psychic and the higher mind is the beginning of the outgoing of the yogic consciousness in its dynamic action upon life.

But this too is not sufficient for the divine life. To come into contact with the higher mind consciousness is not enough, it is only an indispensable stage. There must be a descent of the Divine Force from yet loftier and more powerful reaches. A transformation of the higher consciousness into a supramental light and power, a transformation of the vital and its life-force into a pure, wide, calm, intense and powerful instrument of the Divine Energy, a transformation of the physical itself into a form of divine light, divine action, strength, beauty and joy are impossible without this descending Force from the now invisible summits. That is why in this yoga the ascent to the Divine which it has in common with other paths of yoga is not enough; there must be too a descent of the Divine to transform all the energies of the mind, life and body.



All that is true Truth is the direct expression in one way or another of the Divine Consciousness. Life is the dynamic expression of Consciousness-Force when thrown outward to realise itself in concrete harmonies of formation; Love is an intense self-expression of the soul of Ananda, and Light is what always accompanies the supramental Consciousness and its most essential power.



Yes, that is the nature of the vital. It can make the absolute and enthusiastic surrender as well as cause all trouble possible. Without the vital there is no life-force of creation or manifestation; it is a necessary instrument of the spirit for life.



Yes. The spirit itself if it wants to manifest in matter must use the vital. It is so that things are arranged.



The vital is an indispensable instrument – no creation or strong action is possible without it. It is simply a question of mastering it and of converting it into the true vital which is at once strong and calm and capable of great intensity and free from ego.



The vital has to be controlled, and not allowed to do what it likes. It is not the vital that has to control you, it is you who have to control the vital.



It is through a change in the vital that the deliverance from the blind vital energy must come – by the emergence of the true vital which is strong, wide, at peace, a willing instrument of the Divine and of the Divine alone.



It means the life-energy which comes from within and is in consonance with the psychic being – it is the energy of the true vital being, but in the ordinary ignorant vital it is deformed into desire. You have to quiet and purify the vital and let the true vital emerge. Or you have to bring the psychic in front and the psychic will purify and psychicise the vital and then you will have the true vital energy.



What has been put into the vital receptacle by life can be got out by reversing it, turning it towards the Divine and not towards yourself. You will then find that the vital is as excellent an instrument as it is a bad master.



The human vital is almost always of that nature, but that is no reason why one should accept it as an unchangeable fact and allow a restless vital to drive one as it likes. Even apart from yoga, in ordinary life, only those are considered to have full manhood or are likely to succeed in their life, their ideals or their undertakings who take in hand this restless vital, concentrate and control it and subject it to discipline. It is by the use of the mental will that they discipline it, compelling it to do not what it wants but what the reason or the will sees to be right or desirable. In yoga one uses the inner will and compels the vital to submit itself to tapasya so that it may become calm, strong, obedient – or else one calls down the calm from above obliging the vital to renounce desire and become quiet and receptive. The vital is a good instrument but a bad master. If you allow it to follow its likes and dislikes, its fancies, its desires, its bad habits, it becomes your master and peace and happiness are no longer possible. It becomes not your instrument or the instrument of the Divine Shakti, but of any force of the Ignorance or even any hostile force that is able to seize and use it.



The resistance and the contrary suggestions come from the vital nature which is in all men obscure and attached to ordinary ideas and aims and easily listens to such ideas and suggestions as those you mention. Faith and devotion come from the soul and it is only when the vital has entirely submitted to the soul that one can truly lead the spiritual life.



It is a great progress if you can now do that. The chief difficulty in the way of living in the light as well as the peace and force is the confused and turbid restlessness of man's vital nature. If that is quieted, the major difficulty is gone. There still remains the obstacle of the physical nature's non-understanding or inertia – but that is less troublesome – it is more of the nature of a quiet though sometimes obstinate obstruction than a disturbance. If the vital inquietude has been cured then certainly the physical obscurity or non-understanding will go.



That [seeking enjoyment] is the attitude not of the whole vital but of the physical vital, the animal part of the human being. Of course it cannot be convinced by mental reasoning of any kind. In most men it is the natural and accepted attitude towards life varnished over with some conventional moralism and idealism as a concession to the mind and higher vital. In a few this part of the being is gripped and subordinated to the mental or the higher vital aim, forced to take a subordinate place so that the mind may absorb itself persistently in mental pursuits or idealisms or great political or personal ambitions (Lenin, Hitler, Stalin, Mussolini). The ascetic and the Puritan try to suppress it mostly or altogether. In our yoga the principle is that all must become an instrument of the Spirit and the parts of enjoyment taste the Ananda in things, not the animal enjoyment of the surface. But the Ananda will not come or will not stay so long as this part is not converted and insists on its own way of satisfaction.



I wrote some time back that behind any difficult endeavour of an individual there is the seeking for Ananda which acts as a motive power. I got a rebuff from you: “Not that I know of!” The curt reply didn't satisfy me, as my little brain couldn't agree with your mighty one.

That is an easily made psychological proposition which can exist only by ignoring facts. If you say that it is the Ananda behind the veil which makes one act, as a moving power, not as a “motive”, – that may be so, but this is a metaphysical, not a psychological generalisation. When a Communist faces torture in a Nazi concentration camp, he is not doing it for the sake of Ananda or happiness, but for something else which makes him indifferent to Ananda or happiness or else compels him to face the loss of these things and even their very reverse, however painful it may be.

I have always seriously thought that all men are after happiness1 which is a deformation of Ananda. Their acts of desires, sin, lust, striving after power, – in one word, all their activities, are guided by that one principle: seeking for Ananda, or happiness, if you like...

A mistake; many men are not after happiness and do not believe it is the true aim of life. It is the physical vital that seeks after happiness, the bigger vital is ready to sacrifice it in order to satisfy its passions, search for power, ambition, fame or any other motive. If you say it is because of the happiness power, fame etc. gives, that again is not universally true. Power may give anything else, but it does not usually give happiness; it is something in its very nature arduous and full of difficulty to get, to keep or to use – I speak of course of power in the ordinary sense. A man may know he can never have fame in this life, but yet work in the hope of posthumous fame or on the chance of it.2 He may know that the satisfaction of his passion will bring him everything rather than happiness – suffering, torture, destruction – yet he will follow his impulse. So also the mind as well as the larger3 vital is not bound by the pursuit of happiness. It can seek Truth rather or the victory of a cause. To reduce all to a single hedonistic strain seems to me very poor psychology. Neither Nature nor the vast Spirit in things are so limited and one-tracked as that.

I shall quote the following remarks of Roman Maharshi, recorded by Paul Brunton: “All human beings are ever wanting happiness, untainted with sorrow. They want to grasp a happiness which will not come to an end. The instinct is a true one...”4

All? It is far too sweeping a generalisation. If he had said that it is one very strong strain in human nature – it could be accepted. But mark that it is in human physical consciousness only. The human vital tends rather to reject a happiness untainted by sorrow and to find it a monotonous, boring condition. Even if it accepts it, after a time it kicks over the traces and goes to some new painful or risky adventure.

“... Man's real nature is happiness. Happiness is inborn in the true self. His search for happiness is an unconscious search for his true self. The true self is imperishable; therefore, when a man finds it; he finds a happiness which does not come to an end.”5

The true Self is quite a different proposition. But what it has is not happiness but something more.

“... Even they [the wicked and the criminal] sin because they are trying to find the self's happiness in every sin they commit. This striving is instinctive in man, but they do not know that they are really seeking their true selves, and so they try these wicked ways first as a means to happiness...”6

Who is this “they”? I fear it is a very summary and misleading criminal psychology. To say that a Paris crook or apache steals, swindles, murders for the happiness of stealing, swindling, murdering is a little startling. He does it for quite other reasons. He does it as his metier just as you do your doctor's work. Do you really do your doctor's work because of the happiness you find in it?

People will not seek a sorrowless, untainted, everlasting happiness, even if shown the way – because they will consider it beyond their power to attain, or so it seems to me.

It is also with many because they prefer the joy mixed with sorrow,7 and consider your everlasting happiness an everlasting bore.

About the criminals. I don't obviously include those types who are born with a criminal instinct: idiots and imbeciles.

Why not? If your generalisation is good for all, it must be good for them also.

Roman Maharshi says that if one meditates for an how or two every day, then the current of mind induced will continue to flow even in work. Of course he speaks of meditation “in the right manner”.

A very important qualification.

“It is as though there are two ways of expressing the same idea; the same line which you take in meditation will be expressed in your activities.”8 And its result will be the gradual change of attitude towards people, events and objects. Your actions will tend to follow your meditation of their own accord.

If the meditation brings poise, peace, a concentrated condition or even a pressure or influence, that can go on in the work, provided one does not throw it away by a relaxed or dispersed state of consciousness. That was why the Mother wanted people not only to be concentrated at pranam or meditation but to remain silent and absorb or assimilate afterwards and also insisted on avoiding things that relax or disperse or dissipate too much – precisely for this reason that so the effects of what she put in them might continue and the change of attitude the Maharshi speaks of will take place. But I am afraid most of the sadhaks have never understood or practised anything of the kind – they could not appreciate or understand her directions.

Of course, he adds that setting apart time for meditation is for spiritual novices... You too wrote to me to meditate at least half an how a day, if only to bring a greater concentration in the work.

It does bring the effects of meditation into work if one gives it a chance.

You know that meditations are not always successful.

You forget that with numbers of people they are successful.

Even if they were, how does this affect the whole day's work?

It doesn't, if one does not take care that it should do so – if one takes care, it can.

Is it something like charging a battery which goes on inducing an automatic current?

It is not exactly automatic. It can be easily spoilt or left to sink into the subconscient or otherwise wasted. But with simple and steady practice and persistence it has the effect the Maharshi speaks of – he assumes, I suppose, such a practice. I am afraid your meditation is hardly simple or steady – too much kasrat9 and fighting with yourself.

Roman Maharshi seems a real Maharshi.

He is more of a Yogi than a Rishi, it seems to me. The happiness theory does not impress me, – it is as old as the mountains but not so solid. But he knows a lot about Yoga.



You have hit me well by asking me whether I do my doctoring for the sake of happiness. But it was forced on me, Sir!

Most people do things because they have to, not out of the happiness they find in the things. It is only its hobbies and penchants that the nature finds some happiness in, not usually in work – unless of course the work itself is one's hobby or penchant and can be indulged in or dropped as one likes.

We are puzzled over this word “Rishi”. Dilipda and myself agree that a Rishi is something more than a Yogi.

Why always this less and greater?

Kanai places a Yogi higher than a Rishi. He says, “But then Sri Aurobindo has called Bankim a Rishi”...

A Rishi is one who sees or discovers an inner truth and puts it  into self-effective language – the mantra. Either new truth or old truth made new by expression and realisation.

Roman Maharshi has seen the Truth, can he be called a Rishi?

He has experienced certain eternal truths by process of Yoga – I don't think it is by Rishilike intuition or illumination, nor has he the mantra.



A vital life, “a little higher than the animals” because of some play of mind, with death as its answer is all that human existence is as it is ordinarily envisaged. And yet there is an aspiration for something more, – but the religions take hold of it and canalise it into something pointless for life and things remain as they are. Only a few indeed get beyond this limit.

The “after all”10 is indeed only an excuse. Nobody can become more than human if he refuses to make a sacrifice of his ego – for “human” means a vital animal ego mentalised by a little outward thought and knowledge. So long as one is satisfied with remaining that, one will remain human “even here” or anywhere.



Of course most men live in their physical mind and vital, except a few saints and a rather larger number of intellectuals. That is why, as it is now discovered, humanity has made little progress in the last three thousand years, except in information and material equipment. A little less cruelty and brutality perhaps, more plasticity of the intellect in the elite, a quicker habit of change in forms, that is all.



The times now are both worse and better than Wordsworth's – on one side there is a collapse into the worst parts of human nature and a riot of the vital forces, on the other there is in compensation a greater seeking for something beyond and a seeking with more light and knowledge in it.



Man is a mental being and cannot come from the vital, although part of him may live in the vital plane or rather in connection with it. Most men in fact live much in the vital and therefore when they practise sadhana it is first in the vital plane that they find themselves, in dreams, experiences etc. When the supramental opens then something will descend from the supramental in each as he becomes ready and forms a supramental Purusha in him. What he is now, cannot limit what he will become.



That [engagement in physical work or study] is not living in the vital – these are physical and mental occupations merely. Living in the vital is a psychological condition.

Most people live in the vital. That means that they live in their desires, sensations, emotional feelings, vital imaginations and see and experience and judge everything from that point of view. It is the vital that moves them, the mind being at its service, not its master. In yoga also many people do sadhana from that plane and their experience is full of vital visions, formations, experiences of all kinds, but there is no mental clarity or order, neither do they rise above the mind. It is only the minority of men who live in the mind or in the psychic or try to live in the spiritual plane.



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 sadhaks 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 the mind realising what is the force that is moving the action – thus things that are done under the plea of altruism, philanthropy, 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 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.



It [the reason for calm and self-control in people in ordinary life] is social pressure accompanied by a certain habit of mental control born of the social pressure. It is not from peace at all. Remove the social pressure even partly and as in England and America recently people let themselves go and do according to the vital impulses instead of controlling them – except of course those who stick to the religious and moral ideas of the past even when society drifts away from these ideas.



There is very commonly a gulf between the higher parts and the lower vital even in ordinary life – in yoga it is apt to get emphasised until the lower vital changes, but if we can judge from the majority of people here, that change is most extraordinarily difficult.



At present your experiences are on the mental plane, but that is the right movement. Many sadhaks are unable to advance because they open the vital plane before the mental and psychic are ready. After some beginning of true spiritual experiences on the mental plane there is a premature descent into the vital and great confusion and disturbance. This has to be guarded against. It is still worse if the vital desire-soul opens to experience before the mind has been touched by the things of the spirit.

Aspire always for the mind and psychic being to be filled with the true consciousness and experience and made ready. You must aspire especially for quietness, peace, a calm faith, an increasing steady wideness, for more and more knowledge, for a deep and intense but quiet devotion.

Do not be troubled by your surroundings and their opposition. These conditions are often imposed at first as a kind of ordeal. If you can remain tranquil and undisturbed and continue your sadhana without allowing yourself to be inwardly troubled under these circumstances, it will help to give you a much needed strength; for the path of yoga is always beset with inner and outer difficulties and the sadhak must develop a quiet, firm and solid strength to meet them.



Your former sadhana was mostly on the vital plane. The experiences of the vital plane are very interesting to the sadhak but they are mixed, i.e., not all linked with the higher Truth. A greater, purer and firmer basis for the sadhana has to be established – the psychic basis. For that reason all the old experiences are stopped. The heart has to be made the centre and through bhakti and aspiration you have to bring forward the psychic being and enter into close touch with the Divine Shakti. If you can do this, your sadhana will begin again with a better result.



It is evident that your sadhana has been up till now in the mind – that is why you found it easy to concentrate at the crown of the head, because the centre there directly commands the whole mental range. The mind quieted and experiencing the effects of the sadhana quieted the vital disturbance, but did not clear and change the vital nature.

Now the sadhana seems to be descending into the vital to clear and change it. The first result is that the difficulty of the vital has shown itself – the ugly images and alarming dreams come from a hostile vital plane which is opposed to the sadhana. From there also comes the renewal of the agitation, the disinclination and resistance to the sadhana. This is not a going back to the old condition, but the result of a pressure of the yoga-Force on the vital for change to which there is a resistance.

It is this descent of the sadhana to free the vital being that made you feel the necessity of concentrating in the region of the heart; for in the region of the heart is the psychic centre and below, behind the navel, is the vital centre. If these two can be awakened and occupied by the yoga-Force, then the psychic (Soul-Power) will command the vital range and purify the vital nature and tranquillise it and turn it to the Divine. It will be best if you are able to concentrate at will in the heart region and at the crown of the head, for that gives a more complete power of sadhana.

The other experiences you have are the beginning of the change in the vital, e.g., peace with yourself and those you thought had injured you, joy and freedom from all worldly cares and desires and ambitions. These came too with a quieted mind, but they can be fixed only when the vital is liberated and tranquillised.

Whatever difficulties or troubles arise, the one thing is to go on quietly with full faith in the Divine Power and the guidance, opening steadily and progressively the whole being to the  workings of the sadhana till all becomes conscious and consenting to the needed change.



It is an oscillation due to something in the resistant part (not the whole of it) being still dissatisfied at the call to change. When any vital element is disappointed, dissatisfied, called or compelled to change but not yet willing, it has the tendency to create non-response or non-co-operation of the vital, leaving the physical dull or insensible without the vital push. With the psychic pressure this remnant of resistance will pass.



The vital may understand, but that is not enough, it must wholeheartedly call for the peace and transformation. There must be a large part of it unable to change its position and give up its moods or its way of receiving things; otherwise these depressions could not be so acute. There is no reason why you should not get the peace, but this must change.



It seems to be some tamas or inertia coming down on the system. It is sometimes like that when the vital gets dissatisfied with the conditions or with what has been attained and initiates a sort of non-co-operation or passive resistance, saying, “As I am not satisfied, I won't take interest in anything or help you to do anything.”

It may be because I asked to stop meditating and to wait. The vital does not like waiting. But I had to tell you that because of the burning of the centres, the disturbance of sleep and the rest – these must go before you can meditate in the right way and with success. If you meditate at all now, it should be only in calm and peace with a very quiet aspiration for the divine calm and peace to descend into you.

It is also perhaps due to your penchant for Nirvana. For the desire of Nirvana easily brings this kind of collapse of the energies. Nirvana is not the aim of my yoga – but whether for Nirvana or for this yoga, calm and peace in the whole being are the necessary foundation of all siddhi.



I have always told you that you ought not to stop your poetry and similar activities. It is a mistake to do so out of asceticism or with the idea of tapasya. One can stop these things when they drop of themselves, because one is full of experience and so interested in one's inner life that one has no energy to spare for the rest. Even then, there is no rule for giving up; for there is no reason why poetry etc. should not be part of sadhana. The love of applause, the desire for fame, the ego-reaction have to be given up, but that can be done without giving up the activity itself. Your vital needs some activity – most vitals do – and to deprive it of its outlet, an outlet that can be helpful and not harmful, makes it sulking, indifferent and desponding or else inclined to revolt at any moment and throw up the sponge. Without the assent of the vital it is difficult to do sadhana – it non-co-operates, or it watches with a grim, even if silent dissatisfaction ready to express at any moment doubt and denial; or it makes a furious effort and then falls back saying: “I have got nothing.” The mind by itself cannot do much, it must have support from the vital and for that the vital must be in a cheerful and acquiescent state. It has the joy of creation and there is nothing spiritually wrong in creative action. Why deny your vital this joy of outflow?

I had already hinted to you that to be able to wait for the Divine Grace (not in a tamasic spirit but with a sattwic reliance) was the best course for you. Prayer, yes – but not prayer insisting on immediate fulfilment – but prayer that is itself a communion of the mind and heart with the Divine and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time. Meditation? Yes, but your meditation has got into a wrong āsana, that of an eager and vehement wrestling followed by a bitter despair. It is no use getting on with it like that: it is better to drop it till you get a new āsana. (I am referring to the old Rishis who established an āsana, a place and a fixed position, where they would sit still till they got siddhi – but if the āsana got successfully disturbed by wrong forces like Asuras, Apsaras etc., they left it and sought for a new one.) Moreover, your meditation is lacking in quietude: you meditate with a striving mind, but it is in the quiet mind that the experience comes, as all yogis agree – the still water that reflects rightly the sun, the cup made empty before the soma-rasa of the spirit may be poured in it. Prepare the mind and heart till things begin to flow into them in a spontaneous current when all is ready.



Yes, dryness comes usually when the vital – here certainly the vital physical – dislikes a movement or condition or the refusal of its desires and starts non-co-operation. But sometimes it is a condition that has to be crossed through, e.g. the neutral or dry quietude which sometimes comes when the ordinary movements have been thrown out but nothing positive has yet come to take their place (e.g. peace, joy, a higher knowledge or force and action).



The ordinary freshness, energy, enthusiasm of the nature comes either from the vital, direct when it is satisfying its own instincts and impulses, indirect when it co-operates with or assents to the mental, physical or spiritual activities. If the vital resents, there is revolt and struggles. If the vital no longer insists on its own impulses and instincts but does not co-operate there is either dryness or a neutral state. Dryness comes in when the vital is quiescent but passively unwilling, not interested, the neutral state when it neither assents nor is unwilling, – simply quiescent, passive. This, however, the neutral state can deepen into positive calm and peace by a greater influx from above which keeps the vital not only quiescent but at least passively acquiescent. With the active interest and consent of the vital the peace becomes a glad or joyful peace or a strong peace supporting and entering into action or active experience.



The vital can be all right when things are going on swimmingly, but when difficulties become strong, it sinks and lies supine. Also if a bait is held out to the vital ego, then it can become enthusiastic and active.



It is because the vital was very much under the grip of its desires and so, now that it is separately active, not controlled by mental will, it kicks and cries whenever its desires are not satisfied. That is an ordinary movement of the human vital when not dominated and kept in its place by the mental will.



No doubt it was the silence – the slight dryness must have been the reaction caused in the physical vital by the “uninterest” in external things – because the physical vital depends very much on this external interest. When it gets more accustomed to the silence, then the dryness disappears.



The nervous being is under the influence of the vital forces; when they are denied or pushed out, it becomes depressed and wants to call them back – for it is accustomed to get the pleasure and strength of life from the vital movements and not from the spiritual or divine Force above.



The feeling of the desert comes because of the resistance of the vital which wants life to be governed by desire. If that is not allowed, it regards existence as a desert and puts that impression on the mind.

The Shakti in the heart is the psychic Force.



Certainly it is better if the vital is brought to the true movement – renouncing its wrong movements and asking only for growth of the self-realisation, psychic love and psychicisation of the nature. But it is possible to get rid from above of the more active forms of obstruction even with a neutral vital.



The cardinal defect, that which has been always standing in the way and is now isolated in an extreme prominence, is seated or at least is at present concentrated in the lower vital being. I mean that part of the vital-physical nature with its petty and obstinate egoism which actuates the external human personality, – that which supports its surface thoughts and dominates its habitual ways of feeling, character and action. I am not concerned here with the other parts of the being and I do not speak of anything in the higher mind, the psychic self or the higher and larger vital nature; for, when the lower vital rises, these are pushed into the background, if not covered over for the time, by this lower vital being and this external personality. Whatever there may be in these higher parts, aspiration to the Truth, devotion, or will to conquer the obstacles and the hostile forces, it cannot become integral, it cannot remain unmixed or unspoilt or continue to be effective so long as the lower vital and the external personality have not accepted the Light and consented to change.

It was inevitable that in the course of the sadhana these inferior parts of the nature should be brought forward in order that like the rest of the being they may make the crucial choice and either accept or refuse transformation. My whole work depends upon this movement; it is the decisive ordeal of this yoga. For the physical consciousness and the material life cannot change if this does not change. Nothing that may have been done before, no inner illumination, experience, power or Ananda is of any eventual value, if this is not done. If the little external personality is to persist in retaining its obscure and limited, its petty and ignoble, its selfish and false and stupid human consciousness, this amounts to a flat negation of the work and the sadhana. I have no intention of giving my sanction to a new edition of the old fiasco, a partial and transient spiritual opening within with no true and radical change in the law of the external nature. If, then, any sadhak refuses in practice to admit this change or if he refuses even to admit the necessity for any change of his lower vital being and his habitual external personality, I am entitled to conclude that, whatever his professions, he has not accepted either myself or my yoga.

I am well aware that this change is not easy, the dynamic will towards it does not come at once and is difficult to fix, and, even afterwards, the sadhak often feels helpless against the force of habit. Knowing this, the Mother and myself have shown and are still showing sufficient patience in giving time for the true spirit to come up and form and act effectively in the external being of those around us. But if in anyone this part not only becomes obstinate, self-assertive or aggressive, but is supported and justified by the mind and will and tries to spread itself in the atmosphere, then it is a different and very serious matter.

The difficulty in the lower vital being is that it is still wedded to its old self and in revolt against the Light; it has not only not surrendered either to a greater Truth or to myself and the Mother, but it has up to now no such will and hardly any idea even of what true surrender is. When the lower vital assumes this attitude it takes its stand upon a constant affirmation of the old personality and the past forms of the lower nature. Every time they are discouraged, it supports and brings them back and asserts its right to freedom, – the freedom to affirm and follow its own crude and egoistic ideas, desires, fancies, impulses or convenience whenever it chooses. It claims secretly or in so many words the right to follow its nature, – its human unregenerate nature, the right to be itself, – its natural original unchanged self with all the falsehood, ignorance and incoherence proper to this part of the being. And it claims or, if it does not claim in theory, it asserts in practice the right to express all this impure and inferior stuff in speech and act and behaviour. It defends, glosses over, paints in specious colours and tries to prolong indefinitely the past habitual ways of thinking, speaking and feeling and to eternise what is distorted and misformed in the character. This it does sometimes by open self-assertion and revolt, branding all that is done or said against it as error or oppression or injustice, sometimes behind a cover of self-deception or a mask of dissimulation, professing one thing and practising another. Often it tries to persuade itself and to convince others that these things are the only right reason and right way of acting for itself or for all or even that they are part of the true movement of the yoga.

When this lower vital being is allowed to influence the action, as happens when the sadhak in any way endorses its suggestions, its attitude, whether masked to himself or coming to the surface, dictates a considerable part of his speech and action and against it he makes no serious resistance. If he is frank with himself and straightforward to the Mother, he will begin to recognise the source and nature of the obstacle and will soon be on the direct road to correct and change it. But this, when under the adverse influence, he persistently refuses to be; he prefers to hide up these movements under any kind of concealment, denial, justification or excuse or other shelter.

In the nature the resistance takes certain characteristic forms which add to the confusion and to the difficulty of transformation. It is necessary to outline some of these forms because they are sufficiently common, in some in a less, in others in a greater degree, to demand a strong and clear exposure.

1. A certain vanity and arrogance and self-assertive rajasic vehemence which in this smaller vital being are, for those who have a pronounced strength in these parts, the deformation of the vital force and habit of leading and domination that certain qualities in the higher vital gave them. This is accompanied by an excessive amour-propre which creates the necessity of making a figure, maintaining by any means position and prestige, even of posturing before others, influencing, controlling or “helping” them, claiming the part of a superior sadhak, one with greater knowledge and with occult powers. The larger vital being itself has to give up its powers and capacities to the Divine Shakti from whom they come and must use them only as the Mother's instrument and according to her directions; if it intervenes with the claim of its ego and puts itself between her and the work or between her and other sadhaks, then whatever its natural power, it deviates from the true way, spoils the work, brings in adverse forces and wrong movements and does harm to those whom it imagines it is helping. When these things are transferred to the smallness of the lower vital nature and the external personality and take lower and pettier forms, they become still more false to the Truth, incongruous, grotesque, and at the same time can be viciously harmful, though in a smaller groove. There is no better way of calling in hostile forces into the general work or of vitiating and exposing to their influence one's own sadhana. On a smaller scale these defects of vanity, arrogance and rajasic violence are present in most human natures. They take other forms, but are then also a great obstacle to any true spiritual change.

2. Disobedience and indiscipline. This lower part of the being is always random, wayward, self-assertive and unwilling to accept the imposition on it of any order and discipline other than its own idea or impulse. Its defects even from the beginning stand in the way of the efforts of the higher vital to impose on the nature a truly regenerating tapasya. This habit of disobedience and disregard of discipline is so strong that it does not always need to be deliberate; the response to it seems to be immediate, irresistible and instinctive. Thus obedience to the Mother is repeatedly promised or professed, but the action done or the course followed is frequently the very opposite of the profession or promise. This constant indiscipline is a radical obstacle to the sadhana and the worst possible example to others.

3. Dissimulation and falsity of speech. This is an exceedingly injurious habit of the lower nature. Those who are not straightforward cannot profit by the Mother's help, for they themselves turn it away. Unless they change, they cannot hope for the descent of the supramental Light and Truth into the lower vital and physical nature; they remain stuck in their own self-created mud and cannot progress. Often it is not mere exaggeration or a false use of the imagination embroidering on the actual truth that is marked in the sadhak, but also a positive denial and distortion as well as a falsifying concealment of facts. This he does sometimes to cover up his disobedience or wrong or doubtful course of action, sometimes to keep up his position, at others to get his own way or indulge his preferred habits and desires. Very often, when one has this kind of vital habit, he clouds his own consciousness and does not altogether realise the falsity of what he is saying or doing; but in much that he says and does, it is quite impossible to extend to him even this inadequate excuse.

4. A dangerous habit of constant self-justification. When this becomes strong in the sadhak, it is impossible to turn him in this part of his being to the right consciousness and action because at each step his whole preoccupation is to justify himself. His mind rushes at once to maintain his own idea, his own position or his own course of action. This he is ready to do by any kind of argument, sometimes the most clumsy and foolish or inconsistent with what he has been protesting the moment before, by any kind of mis-statement or any kind of device. This is a common misuse, but none the less a misuse of the thinking mind; but it takes in him exaggerated proportions and so long as he keeps to it, it will be impossible for him to see or live the Truth.

Whatever the difficulties of the nature, however long and painful the process of dealing with them, they cannot stand to the end against the Truth, if there is or if there comes in these parts the true spirit, attitude and endeavour. But if a sadhak continues out of self-esteem and self-will or out of tamasic inertia to shut his eyes or harden his heart against the Light, so long as he does that, no one can help him. The consent of all the being is necessary for the divine change, and it is the completeness and fulness of the consent that constitutes the integral surrender. But the consent of the lower vital must not be only a mental profession or a passing emotional adhesion; it must translate itself into an abiding attitude and a persistent and consistent action.

This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasya needed too constant and intense. It cannot be done if there is a petulant self-assertion of the ideas of the human mind or wilful indulgence of the demands and instincts and pretensions of the lowest part of the being, commonly justified under the name of human nature. It cannot be done if you insist on identifying these lowest things of the Ignorance with the divine Truth or even the lesser truth permissible on the way. It cannot be done if you cling to your past self and its old mental, vital and physical formations and habits; one has continually to leave behind his past selves and to see, act and live from an always higher and higher conscious level. It cannot be done if you insist on “freedom” for your human mind and vital ego. All the parts of the human being are entitled to express and satisfy themselves in their own way at their own risk and peril, if he so chooses, as long as he leads the ordinary life. But to enter into a path of yoga whose whole object is to substitute for these human things the law and power of a greater Truth and the whole heart of whose method is surrender to the Divine Shakti, and yet to go on claiming this so-called freedom, which is no more than a subjection to certain ignorant cosmic Forces, is to indulge in a blind contradiction and to claim the right to lead a double life.

Least of all can this yoga be done if those who profess to be its sadhaks continue always to make themselves centres, instruments or spokesmen of the forces of the Ignorance which oppose, deny and ridicule its very principle and object. On one side there is the supramental realisation, the overshadowing and descending power of the supramental Divine, the light and force of a far greater Truth than any yet realised on the earth, something therefore beyond what the little human mind and its logic regard as the only permanent realities, something whose nature and way and process of development here it cannot conceive or perceive by its own inadequate instruments or judge by its puerile standards; in spite of all opposition this is pressing down for manifestation in the physical consciousness and the material life. On the other side is this lower vital nature with all its pretentious arrogance, ignorance, obscurity, dullness or incompetent turbulence, standing for its own prolongation, standing against the descent, refusing to believe in any real reality or real possibility of a supramental or superhuman consciousness and creation, or, still more absurd, demanding, if it exists at all, that it should conform to its own little standards, seizing greedily upon everything that seems to disprove it, denying the presence of the Divine, – for it knows that without that presence the work is impossible, – affirming loudly its own thoughts, judgments, desires, instincts, and, if these are contradicted, avenging itself by casting abroad doubt, denial, disparaging criticism, revolt and disorder. These are the two things now in presence between which every one will have to choose.

For this opposition, this sterile obstruction and blockade against the descent of the divine Truth cannot last for ever. Every one must come down finally on one side or the other, on the side of the Truth or against it. The supramental realisation cannot coexist with the persistence of the lower Ignorance; it is incompatible with continued satisfaction in a double nature.



There can be only one “solution” for this kind of struggle, – to recognise these feelings for what they are, unregenerated movements of the old vital nature, and to reject these vital suggestions as suggestions of adverse forces that want to push you out of the straight path. If the mind of the sadhak supports these vital movements, if any part of his nature accepts and cherishes them, then, so long as he allows them to do so, he cannot get rid of the struggle.

All these suggestions are very familiar, and they are always the same both in expression and substance. The reactions too are always the same and their very nature is sufficient to show the source from which they come, – disappointment of unsatisfied desire, despondency, discontent, unhappiness, the sense of grievance and injustice, revolt, a fall to tamas and inertia (because the vital being refuses participation in the spiritual effort unless its egoistic demands are conceded,) dryness, dullness, cessation of the sadhana. The same phrases even are repeated, – “no life in this existence”, “suffocation”, “limitation”, “air-tight compartments”; and all this simply means that the lower vital nature – or some part of it – is in revolt and wants something else than the divine Truth and the tapasya that leads to the supramental change. It refuses to give up ego and desire and claim and demand or to accept a true self-giving and surrender, while yet it feels the pressure on it to transform itself into an instrument of the divine life. It is this pressure that it calls suffocation. The refusal to let it expand its desires and make a big place for itself it calls limitation of the being. The calm, purity, collected silence which are the basis of the tapasya for the supramental change, – this is what it stigmatises as “no life”. Right rule and insistence on self-denial and self-mastery and restraint from claim and demand are what it calls “air-tight compartments.” And the worst suggestions and most dangerous deception come when this spirit of demand and desire is dissimulated in a spiritual garb and takes a form which makes it seem to the sadhak a part of the yoga.

There is only one way of escape from this siege of the lower vital nature. It is the entire rejection of all egoistic vital demand, claim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not the satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but the surrender of the vital being to the Divine and a single-minded consecration to the supreme Truth into which desire and demand cannot enter. For the nature of the supreme Truth is Light and Ananda, and where desire and demand are there can be no Ananda.

It is not the vital demand but the psychic urge that alone can bring the nature towards the supramental transformation; for it alone can change the mental and vital and show them their own true movement. But constantly the vital demand is being taken for the psychic aspiration; and yet the difference is clear. In the psychic aspiration there are none of these reactions, there is no revolt, no justification of revolt: for the psychic aspires through inner union with the Divine and surrender. It does not question and challenge, but seeks to understand through unity with the Divine Will. It does not ask for small personal satisfactions, but finds its satisfaction in the growth of the Truth within the being; what it seeks and finds is not any indulgence of a vital and physical claim, but the true nearness which consists in the constant presence of the Divine in the heart and the rule of the Divine in all the Nature. The cry of the psychic is always, “Let the Truth prevail, let Thy will be done and not mine”. But the clamour of the vital is the very opposite: it calls to the Divine, “Let my will be Thine; obey my insistences, satisfy my desires, then only will I seek and accept Thee, for then only will I consent to see the Divine in Thee”. It is hardly necessary to say which is the way to the Truth or which the right solution of any struggle in the nature.

The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into Matter. Our object is not to remove all “limitations” on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to “do as we like”, or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose. This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine. I emphasise this character of the creation because a constant forgetfulness of this simple and central truth, a conscious, half-conscious or wholly ignorant confusion about it has been at the root of most of the vital revolts that have spoiled many an individual sadhana here and disturbed the progress of the general inner work and the spiritual atmosphere.

The supramental creation, since it is to be a creation upon earth, must be not only an inner change but a physical and external manifestation also. And it is precisely for this part of the work, the most difficult of all, that surrender is most needful; for this reason, that it is the actual descent of the supramental Divine into Matter and the working of the Divine Presence and Power there that can alone make the physical and external change possible. Even the most powerful self-assertion of human will and endeavour is impotent to bring it about; as for egoistic insistence and vital revolt, they are, so long as they last, insuperable obstacles to the descent. Only a calm, pure and surrendered physical consciousness, full of the psychic aspiration, can be its field; this alone can make an effective opening of the material being to the Light and Power and the supramental change a thing actual and practicable. It is for this that we are here in the body, and it is for this that you and other sadhaks are in the Ashram near us. But it is not by insistence on petty demands and satisfactions in the external field or on an outer nearness pleasing to the vital nature and its pride or desire that you can get the true relation with the Divine in this province. If you want the realisation there, it is the true nearness that you must seek, the descent and presence of the Mother in your physical consciousness, her constant inner touch in the physical being and its activities, her will and knowledge behind all its work and thought and movement and the ever present Ananda of that presence expelling all vital and physical separateness, craving and desire. If you have that, then you have all the nearness you can ask for, and the rest you will gladly leave to the Mother's knowledge and will to decide. For with this in you there can be no feeling of being kept away, no sense of a gulf and distance, no complaint of a unity that is lacking or an empty dryness and denial of nearness.

A time comes when after a long preparation of the mind and vital being, it becomes necessary to open also the physical nature. But when that happens very often the vital exaltation which can be very great when the experience is on its own plane, falls away and the obscure obstructive physical and gross material consciousness appears in its unrelieved inertia. Inertia, tamas, stupidity, narrowness and limitation, an inability to progress, doubt, dullness, dryness, a constant forgetfulness of the spiritual experiences received are the characteristics of the unregenerated physical nature, when that is not pushed by the vital and is not supported either by the higher mental will and intelligence. This seems to be in part what has temporarily happened to you; but the way out is not to excite the physical by any vital revolt and outcry, or to blame for your condition either circumstances or the Mother, – for that will only make things worse and increase the tamas, dryness, dullness, inertia, – but to recognise that there is here an element of the universal Nature reflected in yours, which you must eliminate. And this can only be done by more and more surrender and aspiration and by so bringing in from beyond the vital and the mind the divine peace, light, power and presence. This is the only way towards the transformation and fulfilment of the physical nature.

I do not think after what I have written, I need add anything about the specific complaints that you make in your letter. Two things perhaps need to be made clear. First, the arrangements actually in existence about the work, about external demands, about correspondence and “seeing” people are the only feasible ones in the present circumstances, if the heavy work the Mother has to do is to be at all physically possible. Next, it is precisely by action in silence that we can best do our work much more than by speech or writing, which can only be subordinate and secondary. For in this yoga those will succeed best who know how to obey and follow the written and spoken word, but can also bear the silence and feel in it and receive (without listening to other voices or mistaking mental and vital suggestions and impulsions for the divine Truth and the divine Will) help, support and guidance.



In your letter... you write that you are very tired, restlessness and tamas prevail in the physical, there is a constant struggle more or less intense between the psychic being and the physical nature. Now this was exactly your condition in the last months when you were here. Then you wanted to go because the pressure was too great, because the struggle with the restless and tamasic physical nature and the Asuric influence was too hard and continuous, because you felt very tired and needed to go away for a rest, for respite, to recover.

How then can you come back in the same condition? The pressure will be still greater than before, the struggle constant; you are likely to be still more tired and depressed than you were. And it will be harder for you to bear because the personal position will entirely be changed. You will have no special place, no authority delegated, no work entrusted to you; you will not be near the Mother but at a distance among others. The Asuric nature in you which had become an intolerable hindrance to the work and dangerous to yourself and to others will be given no kind of indulgence. It is clear that you would find the conditions unbearable unless you had undergone in the meantime a fundamental change. Therefore you must not ask to come here until you have acquired a stable quiet and peace both within you and in your external atmosphere.

Wherever you are, we shall always be near to your psychic being and ready to help it to conquer. As things are with you now, that help is likely to act better at a distance than when you were near and were at every moment repelling it by your wrong inner movements and reactions and your wrong speech and acts. But to profit by our help you will have to do what you have never yet really done, at least in your external being. You will have in your physical nature itself resolutely to turn from the Asura and his ways and refuse to indulge him on any pretext in any thought, feeling, speech or action which would help him still to possess your instruments and determine or influence your attitude and your acts. To become quiet and quietly and simply to maintain this persistent and patient rejection with our help, without rajasic struggle, sincerely and in fact and in every detail, not merely in wish and idea, is what you need to do. To be divided, to aspire in one part of your being and to indulge and justify and cherish the wrong movements with another part can lead to nothing but endless struggle and fatigue. Only by this turn and change will the struggle and fatigue pass away and purity come.



It is now one month since you wrote your letter announcing the new favourable turn in your sadhana. You will have had time to see whether the turn was decisive and how far it has moved towards completeness. The test will be whether it gets rid fundamentally of the Asuric turn in your external being. All ambition, pride and vanity must disappear from the thoughts and the feelings. There must be no seeking now or in the future for place, position or prestige, no stipulation for a high seat among the elect, no demand for a special closeness to the Mother, no claim or assertion of right, no attempt to thrust yourself between her and others, no endeavour to intercept what she is giving to them or to share in it, no imposing of yourself on her or on other sadhaks. All falsehood must be rejected from the speech, thought and action and all ostentation, arrogance and insolence. A simple, quiet and unpretending aspiration to the Truth and reception of it for its own sake and not for any profit it may bring you, a straightforward acceptance of the Mother's will whatever it may be, a complete casting away of all pretensions and pretences, a readiness to obey completely and without reserve and to accept any position and any discipline given are the only conditions on which a divine change can be effected in you. It is for this that you must strive.

On our side we await a certain conquest on the material plane, which is not yet accomplished, before we can tell you to return. As you yourself saw once, till this is done your stay here would not be helpful to you. When you are ready in your inner condition and things are ready here, then the Mother will call you.



If you want to change, you must first resolutely get rid of the defects of your vital being, persevering steadily, however difficult it may be or however long it may take, calling in always the divine help and compelling yourself always to be entirely sincere.

As for fitness and unfitness, nobody is entirely fit for this yoga; one has to become fit by aspiration, by abhyāsa, by sincerity and surrender. If you have always desired the spiritual life, it is the psychic part of you that desired it, but your vital has always come in the way. Establish a sincere will in the vital; do not allow personal desires and demands and selfishness and falsehood to mix in your sadhana; then alone the vital in you will become fit for the sadhana.

If you want your endeavour to succeed, it must become always purer and more steady and persistent. If you practise sincerely, you will get the help needed by you.



Evidently, the condition into which you have fallen is due to an upsurging of suppressed elements in the lower vital nature. It has been compelled by the mind and the higher vital part in you to give up the little “joys and pleasures” to which it was habituated, but it – or at any rate the subconscient part of it which is often the most powerful – did that without entire conviction and probably with “reservations” and “safeguards” and in exchange for a promise of compensations, other and greater joys and pleasures to replace all it was losing. This is evident from what you write; your description of the nature of the depression, the return of what you call impure thoughts which are merely indices of the subconscient lower vital desire-complex, the doubt thrown upon the generosity of the Divine, the demand for compensation for losses, something like striking a bargain with the Divine, a quid pro quo pact, are all unmistakable. Latterly, there has been a combination of circumstances which have rather suddenly increased the deprivation of its former outlets; this attack is its way of non-co-operation or protest. There is only one way to deal with it, – to cast the whole thing away, depression, demands, doubts, sex-thoughts, the whole undesirable baggage, and have in its place the one true movement, the call for the consciousness and the presence of the Divine.

It may be that behind this persistence of the lower vital demand for satisfaction there was something not quite clear in the obscure part of the physical mind in your mental attitude towards the yoga. You seem to regard this demand for the replacement of the old lower vital satisfactions by other joys and pleasures as something quite legitimate; but joys and pleasures are not the object of yoga and a bargain or demand for a replacement of this kind can be no legitimate or healthy element in the sadhana. If it is there, it will surely impede the flow of spiritual experience. Ananda, yes; but Ananda and the spiritual happiness which precedes it (adhyātma-sukham) are something quite different from joys and pleasures. And even Ananda one cannot demand or make it a condition for pursuing the sadhana – it comes as a crown, a natural outcome and its true condition is the growth of the true consciousness, peace, calm, light, strength, the equanimity which resists all shocks and persists through success and failure. It is these things which must be the first objects of the sadhana, not any hedonistic experience even of the highest kind; for that must come of itself as a result of the Divine Presence.

Meanwhile, the first thing you must do is to throw out this perilous stuff of despondency and its accompaniments and recover a quiet and clear balance. A quiet mind and a quiet vital are the first conditions for success in sadhana.



It is evident that you still cherish some misunderstanding about peace and joy and Ananda. (Peace, by the way, is not joy – for peace can be there even when joy is quiescent.) It is not a fact that one ought not to pray or aspire for peace or spiritual joy. Peace is the very basis of all the siddhi in the yoga, and why should not one pray or aspire for foundation in the yoga? Spiritual joy or a deep inner happiness (not disturbed even when there come superficial storms or perturbations) is a constant concomitant of contact or union with the Divine, and why should it be forbidden to pray or aspire for contact with the Divine and the joy that attends it? As for Ananda, I have already explained that I mean by Ananda something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time even now, but it cannot remain in the system so long as the system has not been prepared for it. Meanwhile, peace and joy can be there permanently, but the condition of this permanence is that one should have the constant contact or indwelling of the Divine, and this comes naturally not to the outer mind or vital but to the inner soul or psychic being. Therefore one who wants his yoga to be a path of peace or joy must be prepared to dwell in his soul rather than in his outer mental and emotional nature.

I objected in a former letter not to aspiration but to a demand, to making peace, joy or Ananda a condition for following the yoga. And it is undesirable because if you do so, then the vital, not the psychic, takes the lead. When the vital takes the lead, then unrest, despondency, unhappiness can always come, since these things are the very nature of the vital – the vital can never remain constantly in joy and peace, for it needs their opposites in order to have the sense of the drama of life. And yet when unrest and unhappiness come, the vital at once cries, “I am not given my due, what is the use of my doing the yoga?” Or else, it makes a gospel of its unhappiness and says that the path to fulfilment must be a tragic road through the desert. And yet it is precisely this predominance of the vital in us that makes a necessity of the passage through the desert. If the psychic were always there in front, the desert would be no longer a desert and the wilderness would blossom with the rose.



The Ananda you describe is evidently that of the inner vital when it is full of the psychic influence and floods with it the external vital also. It is the true Ananda and there is nothing in it of the old vital nature. When the psychic thus uses the vital to express itself, this kind of intense ecstasy is the natural form it takes. This intensity and the old vital excitement are two quite different things and must not be confused together. Where there is the intensity with a pure and full satisfaction, contentment and gratitude leaving no room for claim, demand or depressing reaction, that is the true vital movement.



When the vital being has been touched by the psychic, mere vital pleasure has no longer any interest, and may also be felt as a disturbance and discomfort because of the lowering effect upon the consciousness.

Pain can be turned into Ananda, but I don't think that there is a special stage for that.



Once the vital being has come forward and shown its difficulty – there is nobody who has not one crucial difficulty or another there – it must be dealt with and conquered.

It must be dealt with not by the mind but directly by the supramental power.

Not peace and knowledge in the mind, but peace, faith, calm strength in the vital being itself (and especially in this part of it that is defective) is the thing to be established. To open yourself and allow all this to be brought down into it is the proper course.

The deficiency is not in the higher mind or mind proper; there is therefore no use in going back to establish mental peace. The difficulty is in that part of the vital being which is not sufficiently open and confident and not sufficiently strong and courageous and in the physical mind which lends its support to these things. To get the supramental light and calm and strength and intensity down there is what you need.

You may have all the mental knowledge in the world and yet be impotent to face vital difficulties. Courage, faith, sincerity towards the Light, rejection of opposite suggestions and adverse voices are there the true help. Then only can knowledge itself be at all effective.

Not mental control but some descent of a control from above the mind is the power demanded in the realisation. This control derived eventually from the supermind is a control by the Divine Power.



If you see more clearly any deficiencies of your vital nature and the necessity of a transformation, that itself is a sign of psychic growth. They should not be a cause of discouragement, for these are common defects of the human vital, and by an increased psychic opening they will lose their hold and finally disappear.

As for the diminution of mental control over the vital movements, that often happens temporarily in the course of the yoga. Mental control has to be replaced by a greater control from above and by the calm, purity and strong peace of the vital itself opened to the Divine Force and its government of the whole nature.

Do not allow yourself to be troubled or discouraged by any difficulties, but quietly and simply open yourself to the Mother's force and allow it to change you.



It is not at all true that the Mother takes away the mental control – that is one of the many foolish misinterpretations that certain sadhaks make about the sadhana. What is true – and that is the cause of what you feel – is that when you try to control fully your habitual movements in the vital by the sadhana, instead of sometimes controlling them and sometimes indulging, then they make a violent resistance so that they seem to increase. The sadhak has to stand firm and refuse to be overborne or discouraged by this violence. In dream it is usually the case that even what one has thrown out from the waking state, comes up for a long time – that is because all these things remain still in the subconscient and it is the subconscient that creates a great part of people's dreams. Thus if one no longer has sexual desires in the waking state he can still have sex-dreams – and emissions – with a more or less frequent recurrence; he can still meet people in dreams whom he never sees or hears or thinks of in his waking hours – and so on. All the more are such dreams likely to come when the waking mind is not free.



It depends on what is meant by a wrong or unnecessary movement. Certain things have to fall off before the establishment [of the higher consciousness] can be complete. Others that are unnecessary have to be put aside if they are incompatible with the full sadhana or the growth of the inner consciousness, but can be continued if the consciousness established is such that doing or not doing makes no difference to it.



The phrase [“wrong movements in sadhana”] covers pretty nearly everything that is hurtful to spiritual progress – movements of doubt, revolt, egoistic desire or ambition, sexual indulgence are the most common, but there are plenty of others.



The outward revolt is the refusal of discipline and obedience – the inward revolt is of many kinds, it may take many forms, e.g. a revolt of the vital against the Mother, a revolt of the mind against the Truth, a rejection of the spiritual life, a demand to enthrone the ego as the Divine or to serve something that flatters the vital ego and supports its demands and call that the Divine, a response to vital suggestions of distrust, despair, self-destruction or departure – and many others.



Vehemence comes from the unregenerate vital ego which is just the thing that stands most in the way of the transformation; other things are comparatively mild obstacles compared with this part of the being. It is much better that the Mother refused consideration to this part of you – consideration would have been a much more dangerous test than refusal.



[“Vital consecration”:] Consecration means offering and making sacred to the Mother so that the whole vital nature may belong to her and not to the lower nature.



It [vital consecration] is to offer all the vital nature and its movements to the Divine so that it may be purified and only the true movements in consonance with the Divine Will may be there and all egoistic desires and impulses disappear.



Sometimes the aspiration is felt at the navel, but that is part of the larger vital. The lower vital is below. The lower vital aspires by offering all its small movements in the fire of purification, by calling for the light and power to descend into it and rid it of its little greeds, jealousies, resistances and revolts over small matters, angers, vanities, sexualities etc. to be replaced by the right movements governed by selflessness, purity, obedience to the urge of the Divine Force in all things.



It is evident that the lower vital has received the Divine Consciousness when even in the small movements of life there is an aspiration to the Divine, a reference as it were to the Divine Light for guidance or some feeling of offering to the Divine or guidance by the Divine. The lower vital commands the little details of emotion, impulse, sensation, action – it is these that, when converted, it offers to the Divine control for transformation.



It is true that for the external vital an outer discipline is necessary for the purification, otherwise it remains restless and fanciful and at the mercy of its own impulses – so that no basis can be built there for a quiet and abiding higher consciousness to remain firmly. The attitude you have taken for the work is, of course, the best one and, applying it steadily, the progress you feel was bound to come and is sure to increase.



[Discipline:] To live and act under control or according to a standard of what is right – not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order. Also to obey those who ought to be obeyed.



An overmastering impulse is not necessarily an inspiration of true guidance; in following always such impulses one is more likely to become a creature of random caprices. Inexhaustible energy is an excellent thing, but not an energy without discipline.



The will ought to have the same mastery over impulses as over the thoughts. Many people find it easier to control an impulse than to prevent a thought.



It [inability to accomplish anything in life] usually comes from a certain instability in the lower vital which does not give a consistent support to the Will, but is restless and fluctuates from one interest to another. It does not mean an incapacity for success – usually one who has that could succeed in many directions, but the fluctuation prevents sustained success in any. It is a defect that has to be got over and can be got over.



The first is vital indecision – the other is vital instability. Those who can't choose, have the vital indecision and it is usually due to a too active physical mind, seeing too many things or too many sides at a time. The other rises from a lack of control and too much impulse.



There are some who are solid and tenacious in their vital, it is they who can be steady – others are more mercurial and easily moved by impulses, it is these who are sometimes enthusiastic, sometimes drop into fatigue. It is a matter of temperament. On the other hand the mercurial people are often capable of a quicker ardour, so that they can progress fast if they want in their own way. In any case the remedy for all that is to find one's true self above mind and vital and so not bound by temperament.



The bitterness you feel is that of a restless and dissatisfied vital which did not get what it desired because it could not desire anything strongly and persistently. Otherwise it could have all the vital desires – marriage, friends, position, etc. – but it could stick to nothing owing to a kind of weak restlessness. In the yoga it has shown the same restless weakness, – otherwise it could by this time have attained something, and besides there was the sex-impulse which it would neither satisfy nor leave. You must know what you want and want it with your whole will – it is only so that there can be an end of this restlessness and failure.



If he wants to make himself some day fit for the spiritual life, the first thing to be avoided is vital restlessness. To do the work one has to do with a quiet mind, making an offering of it to the Divine and trying to get rid of egoism and vital desire, is the best way to prepare oneself.



You should not indulge this sense of grief – remain calm, confident, turned to the one Will in all circumstances; that is the way to secure that each step will be taken in the right measure and produce its best possible consequences. Regard henceforth the question of X and your relation with X as a minor and subordinate thing on the outer side of your sadhana. If you take it as a problem of the first importance, it will become that and stand in your way again. Look at it as a question from the past that has been firmly settled and put in its place and turn to the central aim of your sadhana.

For the rest, apart from this circumstance, you need change nothing in the inward aim and concentration of your will and endeavour on the one thing to be done – the entire self-giving and self-dedication of your inner and outer being to the Divine alone. If you can adopt firmly the right inward attitude, it may even be easier so than by an outward rule for your main guidance.



The one thing necessary is to arrive at a fixed and definite choice in the mind which one can always oppose to the vital disturbance. Disturbance in the vital will always come so long as the full peace has not descended there, but with a fixed resolution in the mind kept always to the front the acuteness of the disturbance can disappear and the road become shorter.



It is the lower (physical) vital that acts like that. This part of Nature does not act according to reason, it has no understanding of things. It acts only according to desire, impulse and habit. The mind and the heart and the higher vital have understood and put themselves on the side of the Peace and Force that are acting to transform the nature. But this still responds to the old forces when they touch it. It is a question of getting down the Peace and Force and Light into this part, so that whenever the outside forces of the lower Nature touch they will find that force there and not the old response. It is a little difficult because of the long past habit, but it will come more and more as the Force descends into the body and pervades it in its descent.



The opposition of the vital is never reasonable, even when it puts forward reasons. It acts from its nature and habit of desire not from reason.



There is perhaps something of all that – but this part of the vital has no precise reasons to support itself with – it takes hold of any mood of disappointment or strong sense of difficulty. It is a factor in all human natures, – restless, desiring, eager, despondent, unstable. Stand back from it and do not allow it to govern or move you. There is a right part of the vital which must be used – ardent, sensitive to the higher things, capable of great love and devotion. Strengthen that and support it on the psychic and on the peace and wideness that comes from above.



It is not a question of feeling sorrow or joy or any other emotion, everybody does that who has not overcome the ordinary Nature. That is not sentimental but emotional. Sentimentalism comes in when you take pleasure either in indulging or in displaying the feeling or when you have them for no reason or without sufficient reason.



The lower vital is not a part that listens to reason. There is no why to its action; it acts in a particular way because it has been accustomed to act in that way, and it goes on even if the doing brings a painful reaction.



The doubts of the sadhaks more often rise from the vital than from the true mental – when the vital goes wrong or is in trouble or depression, the doubts rise and repeat themselves in the same form and the same language, no matter how much the mind had been convinced by either patent proofs or intellectual answers. I have noticed that always the vital is irrational (even when it uses the reason to justify itself) and it believes or disbelieves according to its feeling, not according to reason.



The vital started in its evolution with obedience to impulse and no reason – as for strategy, the only strategy it understands is some tactics by which it can compass its desires. It does not like the voice of knowledge and wisdom – but curiously enough by the necessity which has grown up in man of justifying action by reason, the vital mind has developed a strategy of its own which is to get the reason to find out reasons for justifying its own feelings and impulses. When the reason is too clear to lend itself to this game, the vital falls back on its native habit of shutting its ears and going on its course. In these attacks, the plan of unfitness, “Since you are not pleased with my impulses and I can't change them, that shows I am unfit, so I had better go” is the counter strategy it adopts. But even if one counters that, the impulse itself is sufficient, coming strongly as it does from universal Nature, to restore to the vital for a short time its old blind irrational instinct to obey the push that has come.



The vital always prefers to cover its movements from the Light.



You have to develop discrimination so that it becomes impossible for the vital to deceive you.



Be careful about vital movements and formations – when you allow them, you are on the dangerous slope.



The whole significance of your sentences was that you had made all the necessary resolutions, but you could not carry them out because the Force refused to support you. That is the usual trick of the vital mind when it wants to rid itself of the blame for difficulties or want of progress in the sadhana: “I am doing all I can, but the Force is not supporting me”. It is no use your quoting other sentences, because you write now one thing, now another, shifting your ground for the sake of your argument. If logic could help you to get rid of this trickiness of the vital mind, it would be worth while learning Logic.



As to what you ask about anything else being behind than what your mind was conscious of in its surface intention, there is more often than not something behind when the vital meddles in the matter – and it is a part of self-knowledge not to be misled by the mind's surface movements but to detect this something behind. For it is the habit of the vital to make a mask of the mind's arrangements about feelings and actions in order to conceal even from the self-observation of the doer the secret underlying motive or forces behind the speech, act or feelings.



Your letter of the morning came entirely from the disturbed and wounded vital; that was why I was in no hurry to answer. I do not know why you are so ready to believe that myself or the Mother act from ordinary movements of anger, vexation or displeasure; there was nothing of the kind in what I wrote. You had been repeatedly falling from your attained level of a higher consciousness and, in spite of our suggestions to you to see what was pulling you down, your only reply was that you could see nothing. We know perfectly well that it was a part of your vital which did not want to change and, not wanting to change, was hiding itself from the mind and the mind itself did not seem very willing to see, – so we thought it necessary when you gave us a chance by what you wrote – first about X and secondly about the thoughts of the past – to indicate plainly and strongly the nature of the obstacle – on one side your old sentiment persisting in the opposite form of anger, resentment and wounded feelings, on the other the vital's habit of self-esteem, censorious judgment of others, the sense of superiority in sadhana or in other respects, a wish to appear well before others and before yourself also. This especially has a blinding influence and prevents the clear examination of oneself and the perception of the obstacles that are interfering with the spiritual progress. Even if the mind aspires to know and change, a habit of that kind acting concealed in the vital is quite enough to stand in the way and prevent both the knowledge and the change. I was therefore careful to speak plainly of vanity and self-righteousness, so that this part of the vital might not try not to see. The Mother speaks or writes much more pointedly and sharply to those whom she wishes to push rapidly on the way, because they are capable of it, and they do not resent or suffer but are glad of the pressure and the plainness, because they know by experience that it helps them to see their obstacles and change. If you wish to progress rapidly you must get rid of this vital reaction of abhimāna, suffering, wounded feeling, seeking for argument of self-justification, outcry against the touch that is intended to liberate – for so long as you have these, it is difficult for us to deal openly and firmly with the obstacles created by the vital nature.

In regard to the difference between you and X. The Mother's warning to you against the undesirability of too much talk, loose chat and gossip, social self-dispersion was entirely meant and stands; when you indulge in these things, you throw yourself out into a very small and ignorant consciousness in which your vital defects get free play and this is likely to bring you out of what you have developed in your inner consciousness. That was why we said that if you felt a reaction against these things when you went to X's, it was a sign of your (psychic)  sensitiveness coming into you – into your vital and nervous being, and we meant that it was all for the good. But in dealing with others, in withdrawing from these things you should not allow any sense of superiority to creep in or force on them by your manner or spirit a sense of disapproval or condemnation or pressure on them to change. It is for your personal inward need that you draw back from these things, that is all. As for them, what they do in these matters, right or wrong, is their affair, and ours; we will deal with them according to what we see as necessary and possible for them at the moment and for that purpose we can not only deal quite differently with different people, allowing for one what we forbid for another, but we may deal differently with the same person at different times, allowing or even encouraging today what we shall forbid tomorrow. X's case is quite different from yours, for there is no resemblance in your natures. I told you that or something like it long ago and I emphasised in my letter to X that what might be the rule for myself or Y was not to be applied or going to be applied in his case. To deal otherwise would be to create difficulties in his sadhana and not to make it easier for him or swifter. I have also told him quite clearly in my letter that the attempt at meeting and mixing with others – which in the ordinary human life is attempted by sociableness and other contacts – has to be realised in yoga on another plane of consciousness and without the lower mixture – for a higher unity with all on a spiritual and psychic basis. But the way, the time, the order of movements by which this is done, need not be the same for everybody. If he attempted to force himself it would lead to gloom, despondency and an artificial movement which would not be the true way to success. A human soul and nature cannot be dealt with by a set of mental rules applicable to everybody in the same way; if it were so, there would be no need of a Guru, each could set his chart of yogic rules before him like the rules of Sandow's exercise11 and follow them till he became the perfect Siddha!

I have said so much in order to let you understand why we do not deal in the same way with X as with you or another. The tendency to take what I lay down for one and apply it without discrimination to another is responsible for much misunderstanding.   A general statement too, true in itself, cannot be applied to everyone alike or applied now and immediately without consideration of condition or circumstance or person or time. I may say generally that to bring down the supermind is my aim in the yoga or that to do that one has first to rise out of mind into overmind, but if on the strength of that, anybody and everybody began trying to pull down the supermind or force his way immediately out of mind into overmind, the result would be disaster.

Therefore concern yourself with your own progress and follow there the lead the Mother gives you. Leave others to do the same; the Mother is there to guide and help them according to their need and their nature. It does not in the least matter if the way she follows with him seems different or the opposite of that which she takes with you. That is the right one for him as this is the right one for you.

You have now begun to see the difficulties that are still there in your vital; keep to that clear perception, let it grow clearer and more precise. Concentrate on what you have to do and do not let yourself be disturbed this way and that by irrelevant preoccupations or any other influence.



It is certainly not the answering of questions that will remove the underlying cause of the recurrence. Even if the answers satisfy, it could only be for a time. The same questionings would rise either in a mechanical reiteration – for it is not truly the reason from which they arise, it is a certain part of the vital consciousness affected by the surrounding atmosphere – or else presented from a shifted ground or a somewhat changed angle of vision. The difficulty can only disappear if you remain resolute that it shall disappear – if you refuse to attach any value to the justifications which the mind is made to put forward for your “sadness” under this atmospheric influence and, as you did in certain other matters, stick fast to the resolution to make the yogic change, to awake the psychic fully, not to follow the voices of the mind but to do rather what the Mother asks of you, persisting however difficult it may be or seem to be. It is so that the psychic can fully awake and establish its influence, not on your higher vital where it is already awake, but on the lower vital, for it is there that your difficulties are and that this vital depression recurs.



It is indeed amazing that you should have lost yourself to an extravagant deception such as X has set on foot. It is simply the spirit of vital falsehood, dramatic and romantic, obscuring the reason and shutting out common sense and simple truth. To clear the vital, you must get out of it all compromise with falsehood – no matter how specious the reason it advances – and get the habit of simple straightforward psychic truth engraved in it so that nothing may have a chance to enter. If this lesson can be imprinted in that part of the vital which is capable of such compromises some good will come out of this wrong movement. Put the Mother's notice henceforth at the door of your vital being, “No falsehood hereafter shall ever enter here”, and station a sentry there to see that it is put into execution.



As regards your defence of X, they sound like X's own ideas and very queer ideas they are. If they are right, we should have to come to the following conclusions: –

l. Sattwa is not the best passage towards realisation, Rajas is the best way to become spiritual. It is the rajasic man with his fierce ego and violent passions who is the true sadhak of the Divine.

2. The Asura is the best Bhakta. The Gita is quite wrong in holding up the Deva nature as the condition of realisation and the Asura nature as contrary to it. It is the other way round.

3. Ravana, Hiranyakashipu, Shishupala were the greatest devotees of the Divine because they were capable of hostility to the Divine and so were liberated in a few lives – compared with them the great Rishis and Bhaktas were very poor spiritual vessels. I am aware of the paradox about Ravana in the Purana, but let me point out that these Asuras and Rakshasas did not pretend to be disciples or worshippers of Rama or Krishna or Vishnu or use their position as disciples to get Moksha by revolt – they got it by being enemies and getting killed and absorbed into the Godhead.

4. Obedience to the Guru, worship of the Divine are all tommy rot and fit only for sheep, not men. To turn round furiously on the Guru or the Divine, abuse him, express contempt, challenge his sincerity, declare his actions to be wrong, foolish or a trick – to assert oneself as right at every point and his judgment as mistaken, prejudiced, absurd, false, a support of devils etc., etc. is the best way of devotion and the true relation between Guru and Shishya. Disobedience is the highest respect to the Guru, anger and revolt are the noblest worship one can give to the Divine.

5. One who takes the blows of Mahakali with joy as a means of discovering his faults and increasing in light and strength and purity is a sheep and unworthy of disciplehood – one who responds to the quietest pressure to change by revolt and persisting in his errors is a strong man and a mighty Adhar and a noble disciple on the way to perfection.

I could go on multiplying the consequences, but I have no time. Do you really believe all these things? They are the natural consequences of X's theory or of this theory of revolt as the way to perfection. If you accept the premiss, you have to accept the logical consequences. That is what X did – only he called his errors Truth and the way prescribed by me as falsehood explicable only by the fact that I was a “Master who had forgotten his higher self”. And the consequences led to his departure, not willed by us, but by his own choice – and under such circumstances that he has made it a practical impossibility for me to let him come back unless he undergoes a change which the experience of the past does not warrant me in thinking possible.



Your analysis is perfectly accurate – with this clear knowledge of the mechanism of the whole thing it should be easier to get rid of these ignorant forces. It is true that they care nothing for truth or reason and appeal only to the blind feelings of the vital, but still the light of the true consciousness turned steadily on them ought to so much enlighten your own vital that it will no longer lend itself to the things that seek to disturb it and be ready to take its stand in the calm and happiness of surrender to the Divine.



The difficulty you have in your vital is not peculiar to you, but is in some degree and in some form or another a fairly general malady. Its constant return, the mechanical irrational return even when all the rest of the nature has rejected it, is due to the obstinacy of the material consciousness always repeating the old movement in the old groove at the least touch from the old habitual forces. It is a question of faith, patience and persistence. One must be more obstinate than the obstinate material nature and persevere until the light and truth can take permanent hold of the parts which are still responsive to the old movements. There can be no doubt that with this perseverance the Truth will in the end conquer.

It would make it easier if you could get rid of certain fixed ideas and of the habitual reaction of depression or despair when these recurrences come. For instance, dismiss any question about the “possibility” of conversion of your vital being; you should see rather that it is certain and not merely possible. When there are these recurrences, do not allow yourself to be depressed by them, but simply observe and stand back and call in the higher force with the full confidence that these are mechanical recurrences and in substance nothing more – however strong they may seem in appearance. The principle of mechanical repetition is very strong in the material nature, so strong that it makes one easily think that it is incurable. That, however, is only a trick of the forces of this material inconscience; it is by creating this impression that they try to endure. If, on the contrary, you remain firm, refuse to be depressed or discouraged and, even in the moment of attack, affirm the certainty of eventual  victory, the victory itself will come much more easily and sooner.



When the vital takes hold of a thing, it is often like that – it fixes it continually on the mind till it is either satisfied or the hold thrown off.



You should not allow yourself to be discouraged by any persistence of the movements of the lower vital nature. There are some that tend always to persist and return until the whole physical nature is changed by the transformation of the most material consciousness; till then their pressure recurs – sometimes with a revival of their force, sometimes more dully – as a mechanical habit. Take from them all life-force by refusing any mental or vital assent; then the mechanical habit will become powerless to influence the thoughts and acts and will finally cease.



It is very often when one thinks a particular resistance is finished and is no longer in the vital that it surges up again.



The exacerbation of certain vital movements is a perfectly well-known phenomenon in yoga and does not mean that one has degenerated, but only that one has come to close grips instead of to a pleasant nodding acquaintance with the basic instincts of the earthly vital nature. I have had myself the experience of this rising to a height, during a certain stage of the spiritual development, of things that before hardly existed and seemed quite absent in the pure yogic life. These things rise up like that because they are fighting for their existence – they are not really personal to you and the vehemence of their attack is not due to any “badness” in the personal nature. I dare say seven sadhaks out of ten have a similar experience. Afterwards when they cannot effect their object which is to drive the sadhak out of his sadhana, the whole thing sinks and there is no longer any vehement trouble. I repeat that the only serious thing about it is the depression created in you and the idea of inability in the yoga that they take care to impress on the brain when they are at their work. If you can get rid of that, the violence of the vital attacks is only the phenomenon of a stage and does not in the end matter.




All these things are there in human nature, habitual movements, which show their true nature only when the light of the higher consciousness is turned on them. Even after they have been rejected the possibility of a response to such suggestions from outside remains in the grain of the lower vital or vital-physical or the subconscient till there is the full enlightenment there.



The fact that your vital “goes out of the poise” and accepts them [ego, demand, desire] means that you keep yourself open to them. The sign that these things are no longer admitted is when the inner vital rejects them so that they become suggestions only and nothing else. There may arise a surge of suggestions or waves from the general nature, but they cannot get admission. It is only then that a will can be kept in which one is untouched by the general atmosphere.



It must be that on that occasion the consciousness got lowered and some vital wave came in from the atmosphere resuscitating the old vibrations of the restless vital which had quieted down. You must separate yourself from them and get the poise of quietude again. They have no longer any real basis in mind or heart, they rely only on the force of repetition that comes up from the subconscient and once started try to keep these old ideas and feelings repeating themselves so as to prevent the consciousness from settling down into quietude. But the poise once obtained is there and has only been covered up and has got to be uncovered again from these cloudings. You must get the habit of keeping quiet somewhere in yourself when these attacks come, of keeping something within that refuses to say ditto to these suggestions or accept them as its own proper thoughts and feelings.

Anyhow the Force will be put to help you; receive it and all that will go.



It was evidently not the action of something that is rooted still within, but an old movement returning from outside (from the universal Nature) to which something in the vital still responds by force of habit, force of accustomed recurrence. This is shown by the fact that you felt nothing at the time – only afterwards; also by the alternations of quiet and unrest after calling the Force, as if of something losing its hold and then trying to get it back and hold on still. Things thrown out always come back like that relying on the old habit of response in the stuff of the nature, – the old vibration. By throwing it out whenever it comes, in the end the part which responds begins to understand that it must not and is gradually or quickly liberated from the habit.



It is normal that when special pressure is put on a vital movement, a resistance whether in the vital itself (here vital-physical) or in the subconscient should manifest itself. It is sometimes a real resistance, sometimes it is only the pravṛtti presenting itself for purification.



The only way to get rid of these vital movements is to do persistently what he describes himself as doing with the invading forces – i.e. he must be always vigilant, try always at every moment to be conscious, always reject these things, refusing to take pleasure in them, call on the Mother, bring down the descent of the Light. If they return persistently he must not be discouraged; it is not possible to change the nature at once, it takes a long time. If, however, he can keep the psychic consciousness in the front, then it will be much easier and there will be much less difficulty and trouble in the change. That can be done by constant aspiration and abhyāsa.



The lower vital in most human beings is full of grave defects and of movements that respond to hostile forces. A constant psychic opening, a persistent rejection of these influences, a separation of oneself from all hostile suggestions and the inflow of the calm, light, peace, purity of the Mother's power would eventually free the system from the siege.

What is needed is to be quiet and more and more quiet, to look on these influences as something not yourself which has intruded, to separate yourself from it and deny it and to abide in a quiet confidence in the Divine Power. If your psychic being asks for the Divine and your mind is sincere and calls for liberation from the lower nature and from all hostile forces and if you can call the Mother's power into your heart and rely upon it more than on your own strength, this siege will in the end be driven away from you and strength and peace take its place.



It is always better to have peace. As for the vital, there is always something in it that resists and tries to retard, but if the inner being opens sufficiently and you can live in the inner being, peace can descend and establish itself there in such a way that the vital movements of the surface may be there but will not be able to break the inner peace.



The one thing you have to avoid is losing patience; for that only prolongs the vital trouble. If the vital is to be changed (funda mentally) it always gives constant trouble like this until one can seat oneself fixedly in the calm of the inner consciousness and keep the vital movements quite on the surface.



Why should you suppose it is vain? The purification of the vital takes a long time because until all the parts are free, none is quite free and because they use a multitude of movements which have to be changed or enlightened, – and moreover there is a great habit of persistence and resistance in the habitual movements of the nature. One therefore easily thinks that one has made no progress, – but all sincere and sustained effort of purification has its result and after a time the progress made will become evident.



It is because both your mind and vital have become sincere that the attack is strong and seems to you abnormal. Before as you were yielding from time to time, the part that wants was not acutely insistent and, when it pressed, it was not so acutely felt by the rest of the vital nature. It is your mental, psychic and higher vital beings that now stand completely apart from it. It is your physical-vital that still keeps the desire and is pushed from time to time by opposite forces to make the desire active. It was also this desire that created the physical disturbance from which you suffered a few days ago. You must get rid of this desire of the lower vital altogether.



It is not the mind, but the psychic being that made the suggestion through the mind. There is a part of the mind that is under the influence of the Truth and can be the channel of the psychic being's knowledge or feeling; there is another part that answers to the vital and expresses and supports the difficulties and oppositions in the nature. If the whole mind refuses to respond to the vital or accept or support its suggestions then much of the force of the vital attack disappears and one is more able to put a pressure on the vital and oblige it also to listen to the psychic and change.

What happened in your case was that the whole vital difficulty – the main one of the family – massed itself together and rose. When an attack like that is overcome, there is always a clearance of the inner atmosphere. It must not be allowed to gather force again – and for that the mind must always follow the psychic suggestion and refuse at once to harbour the opposite suggestions and at the same time keep itself open to the Mother, so that the Mother's Force may come down into it and occupy it and work there.



What happens usually is that something touches the vital, often without one's knowing it, and brings up the old ordinary or external consciousness in such a way that the inner mind gets covered up and all the old thoughts and feelings return for a time. It is the physical mind that becomes active and gives its assent. If the whole mind remains quiet and detached observing the vital movement but not giving its assent, then to reject it becomes more easy. This established quietude and detachment of the mind marks always a great step forward made in the sadhana.



But what do you want to do with all these obscure and useless vital movements that torment you, these wrong thoughts, suggestions, confusions, inabilities etc.? You seem to write as if you thought they must be kept and changed? But why kept and how changed? What would be the use? But precisely what you have got to do is to “shut them out”, to reject, refuse to keep them, refuse to have them. It is precisely to see in another way, to see in the true way that the Force is pressing on you. It would indeed be a great blessing if you could forget these other wrong things altogether. Again, why do you want to keep and change the “wrong things” as you yourself call them? If you have an  illness, do you want to keep and change the pains, the sickness and all the rest of it? It is to throw out the illness that you want, for the body to forget it, not keep any impression of it, to lose even the possibility of having it again, to live and feel in quite another way, the way of health. It is just the same here.



It is this idea that you are helpless because the vital consents to the wrong movement that comes in the way. You have to put your inner will and the Mother's light on the vital so that it shall change, not leave it to do what it likes. If one is to be “helpless” and moved by any part of the instrumental being, how is change possible? The Mother's force or the psychic can act, but on condition that the assent of the being is there. If the vital is left to do what it likes, it will always go after its old habits; it has to be made to feel that it must change.



If you want to get back your faith and keep it, you must first quiet your mind and make it open and obedient to the Mother's force. If you have an excited mind at the mercy of every influence and impulse, you will remain a field of conflicting and contrary forces and cannot progress. You will begin to listen to your own ignorance instead of the Mother's knowledge and your faith will naturally disappear and you will get into a wrong condition and a wrong attitude.

Your ailment is evidently in its foundation an illness of the nerves and not an ordinary physical disease. These maladies are a creation of the pressure of hostile forces; they increase if anything in you assents to them and accepts, and the more the mind gives value to them and dwells on them, the more they grow. The only way is to remain quiet, dissociate yourself and refuse to accept it or make much of it, allow the calm and strength that the Mother has been putting around you to enter your mind and permeate your nervous system. To do otherwise is to place yourself on the side of the hostile forces that are afflicting you. The cure may take long because your nervous system has been long subjected to these influences and, when they are evicted, they return with violence to re-establish their hold. But if you can acquire and keep patience and fortitude and the right consciousness and right attitude with regard to these things, the hold they have will progressively disappear.

There are defects in your vital nature which stand in the way of a settled spiritual progress, but they can be eliminated if, dropping all exaggerated ideas of “sin” and unfitness, you look quietly at them and recognise and reject them. Tranquillise in yourself all over-eager demands and desires, all excitement and exaggeration of opposite feelings and impulses, seek first intensity of devotion, but also calm, strength, purity and peace. Allow a quiet and steady will to progress to be settled in you; learn the habit of a silent, persistent and thorough assimilation of what the Mother puts into you. This is the sound way to advance.



It would not be at all right to yield to these suggestions which are obviously there of a force that wants to make use of the unease and disappointment of the vital in order to draw you to break your sadhana. These are the usual suggestions that come to all under the stress of the vital condition: “I am not fit for this sadhana. I must go, I cannot stay here. The Mother does not love me. I have given up everything and got nothing. The struggle makes me too miserable; let me go.” As a matter of fact, there is no real foundation for these suggestions. Because an acute struggle has come, it would be absurd to conclude that you are unfit for the sadhana and to give it up after going so far. It is because you have asked the physical-vital to give up certain of its cherished attachments and habits that it is in this condition; unable to resist altogether, miserable at being deprived, it accepts these suggestions as an excuse for escape from the pressure you have put upon it. The acuteness of the struggle is due to the vehemence of the attack, but still more to this vital or a part of it responding to the suggestions; otherwise a less disturbing, even if a slower, movement would be quite possible. The Mother has in no way changed towards you nor is she disappointed with you – that is the suggestion drawn from your own state of mind and putting its wrong sense of disappointment and unfitness on the Mother. She has no reason to change or be disappointed, as she has always been aware of the vital obstacles in you and still expected and expects you to overcome them. The call to change certain things that seem to be in the grain of character is proving difficult even for the best sadhaks, but the difficulty is no proof of incompetence. It is precisely this impulse to go that you must refuse to admit – for so long as these forces think they can bring it about, they will press as much as they can on this point. You must also open yourself more to the Mother's Force in that part and for that it is necessary to get rid of this suggestion about the Mother's disappointment or lack of love, for it is this which creates the reaction at the time of Pranam. Our help, support, love are there always as before – keep yourself open to them and with their aid drive out these suggestions.



All depression is bad as it lowers the consciousness, spends the energy, opens to adverse forces.



Do not allow yourself to admit any movement of vital depression, still less a depressed condition. As for the external being, it is always, not only in you but in everyone, a difficult animal to handle. It has to be dealt with by patience and a quiet and cheerful perseverance; never get depressed by its resistance, for that only makes it sensitive and aggrieved and difficult, or else discouraged. Give it rather the encouragement of sunlight and a quiet pressure, and one day you will find it opening entirely to the Grace.



The outer being does not care for the sadhana unless it gets some thing by it which is to it pleasant or gratifying or satisfying – depression therefore comes easy to it.



Naturally, if the vital is quiet and allows the mind to see things rightly, there will not be this depression.



These feelings of despair and exaggerated sense of self-depreciation and helplessness are suggestions of a hostile Force and should never be admitted. The defects of which you speak are common to all human nature and the external being of every sadhak is full of them; to become aware of them is necessary for the transformation, but it must be done with a quiet mind and with the faith and surrender to the Divine and assured aspiration to the higher consciousness, which are proper to the psychic being. The transformation of the external being is the most difficult part of the yoga and it demands faith, patience, quietude and firm determination. It is in that spirit that you have to throw these depressions aside and go steadily on with the yoga.



I did not receive any letter from you so recently as a fortnight or three weeks ago. If you feel in a pitiable condition, it is certainly not because you have incurred our displeasure. I have said that we are always with you and it is true, but to feel it you must draw back from your vital and be able to concentrate in your inner being. If you do that faithfully and sincerely, after a time you will feel the connection and the rapport.

The meaning of the phrase you speak of is this, that usually the vital tries to resist the call to change. That is what is meant by revolt or opposition. If the inner will insists and forbids revolt or opposition, the vital unwillingness may often take the form of depression and dejection, accompanied by a resistance in the physical mind which supports the repetition of old ideas, habits, movements or actions while the body consciousness suffers from an apprehension or fear of the called-for change, a drawing back from it or a dullness which does not receive the call.

It is these things you have to get rid of. But a sorrowful or despondent mood is not the proper condition for doing that. You have to stand back from the feeling of suffering, anguish and apprehension, reject it and look quietly at the resistance, applying always to yourself your will to change and insisting that it shall be done and cannot fail to be done now or later with the divine help because the divine help is there. It is then that the strength can come to you that will overcome the difficulties.



A weeping that comes with the feeling you speak of is the sign of a psychic sorrow – for it translates an aspiration of the psychic being. But depression and hopelessness ought not to come. You should rather cling to the faith that since there is a true aspiration in you, it is sure to be fulfilled, whatever the difficulties of the external nature. You must recover in that faith the inner peace and quietude while at the same time keeping the clear insight into what has to be done and the steady aspiration for the inner and outer change.



I do not know that sadness has the power to cure [the dryness in the vital]. I have myself followed the Gita's path of equanimity – but for some the psychic sadness may be necessary. But I think it is more an indication of a mistake than a cure.



The rule in yoga is not to let the depression depress you, to stand back from it, observe its cause and remove the cause; for the cause is always in oneself, perhaps a vital defect somewhere, a wrong movement indulged or a petty desire causing a recoil, sometimes by its satisfaction, sometimes by its disappointment. In yoga a desire satisfied, a false movement given its head produces very often a worse recoil than disappointed desire.

What is needed for you is to live more deeply within, less in the outer vital and mental part which is exposed to these touches. The inmost psychic being is not oppressed by them; it stands in its own closeness to the Divine and sees the small surface movements as surface things foreign to the true Being.



It is indeed good that the psychic intervened and prevented the mind from taking the wrong direction. It is not possible that there should not be stumbles, failures, etc. in the work of self-purification and change, but to feel upset or remorseful over them is harmful rather than helpful; it easily brings depression, and depression brings clouding of the mind and weakness. To observe calmly the wrong movement and its nature (here it was the tongue that was at fault and the tongue is always an easily erring member) and to set it right inwardly is always the best way. Calm, especially when the true spiritual calm of the Self is there, is the thing that must always be preserved; with that everything else can be done in time and with the least trouble.



Tamasic indifference is one thing and the absence of sorrow is another. One has to observe what is wrong and do all that one can to set it right. Sadness in itself has no power to cure what is wrong, a firm quiet persistent will has the power.



There was nothing wrong in helping with the cooking. But if there were a wrong movement in that, it is not to be met by getting depression – for depression itself is a wrong or mistaken movement; and how can one mistake be corrected by another? The proper way to deal with a wrong movement is to look quietly at it and put the consciousness right at that point.

It is also a mistake to take quietude for callousness. If you are no longer disturbed by what people say or do, then that is a great progress. If you have no abhimāna against the Mother, that also is surely very desirable. Abhimāna, disturbance etc. may be signs of life but of a vital, not of the inner life. They must quiet down and give room for the inner life. At first the result may be a neutral quiet, but one has often to pass through that to arrive at a more positive new consciousness. When the mind thus falls quiet the thoughts of the past, all sorts of repetitive or mechanical thoughts begin to rise up – these are from the physical mind or the subconscient. One has to refuse them and let them pass away, aspiring for the complete mental quietude in which the new consciousness can reveal itself little by little. Remain firm and quiet with the right will in you and let the Force do its work. That will may not bear recognisable fruit at once, but adhere to it and the fruit will come.



Remorse, repentance, is the natural movement of the vital mind when it sees it has done a mistake. It is certainly better than indifference. Its disadvantage is that it disturbs the vital stuff and sometimes leads to depression or discouragement. For that reason what is usually recommended to the sadhak is a quiet recognition of the mistake with a sincere aspiration and will that it should not be repeated or at least that the habit of making such mistakes should soon be eliminated. At a higher stage of development when the inner calm is established, one simply observes the defects of the nature as defects of a machinery that one has to put right and calls down the Light and Force for its rectification. In the beginning however the movement of repentance even helps provided it does not bring discouragement or depression.



The outer reasons [for despondency] are created by the mind and it is the mind that responds or does not respond to them. Nothing outward can affect unless the mind (vital mind usually) represents them to itself in a particular way and makes its own response.



If the mind does not respond to any suggested reasons for despondency, that is indeed a great liberation.



The vital mind is part of the vital. If mind (mental mind, vital mind, physical mind, subconscient mind) does not respond to outer things, depression is impossible. The self at one end, the stone at the other never get into depression and between them the true mind, true vital, true physical consciousness never get depression because they do not give responses to things that create depression.



You seem to rely very much on X and his experiences and ideas about them. X's experience proves nothing because he is quite ignorant. His depression comes from outside and has its causes, only his vital mind does not record or understand the causes, but there is a response to them all the same. Because the vital mind has in the past always associated depression with these causes and that impression remains in the vital stuff, so it responds to their touch with the usual reaction taught to it by the vital mind. An ignorant and untrained mind like X's cannot be expected to realise the secret machinery of the movements of his own consciousness.



After you went from here it seems that the vital difficulties which you were emerging from here came back with your return to the atmosphere and that was the cause of the violent depression and ill-health that fell upon you. The depression again was the cause why everything went wrong and the arrangements made fell through or took a wrong turn. For depression prevents the Force from flowing through and calls in the adverse forces and gives them a chance to destroy the helpful formations that are made. All the trouble and difficulty you have had will disappear or be minimised if you shake off this tendency to depression altogether.



However or from wheresoever it came, the only thing to do with a depression is to throw it out.



The weakness in yourself of which you speak is there, as the persistency of these movements show, but it is not in the heart – your heart is all right – but in the lower vital nature. All your weaknesses are there; the rest of your being is quite strong enough for the spiritual life. But this inadequacy of the lower vital is not peculiar to you, it is present in almost every human being. This tendency to irrational sadness and despondency and these imaginations, fears and perverse reasonings – always repeating, if you will take careful notice, the same movements, ideas and feelings and even the same language and phrases like a machine – is a characteristic working of the lower vital nature. The only way to get rid of it is to meet it with a fixed resolution of the higher vital and the mind and the psychic being to combat, reject and master it. As you were determined to master the sex-impulse and the desire of the palate, so you must determine to master this “irrational knot” of despondency and the lower vital nature. If you indulge it and regard it as a natural part of yourself with good causes for existence or if you busy yourself finding this or that justification when it comes, there is no reason why it should let go its unpleasant grip upon you. Be firm and courageous here, as you have learnt to be with other movements of your lower vital; you will then find less difficulty in your meditation and your general sadhana.



It is the weakness in the vital which enables them [the forces of dissatisfaction and desire] to keep up their attack. Instead of allowing the weakness revive your will and aspiration and let them throw out this egoistic darkness....

Also allow no demand of the human vital to rise up in clamour of egoistic revolt or if one rises see that you or no part of you identify yourself with it.



The feelings and movements of the past always return at night in sleep. It is only when the consciousness that generated them is changed and cleared in the waking state, that afterwards one can clear them out of the sleep also.

You are listening too much to the suggestions of the outer consciousness, “not being able,” etc. etc. Since you did begin to open a little for a time, it shows that you are able. You have to get back to that movement; for that you must persuade this outer vital not to go on repeating “I am not able, my efforts cannot succeed, I am too crooked etc.” – or if it goes on, you must not listen to it. You must affirm and concentrate on the possibility that was shown you and not on the supposed impossibility.



It is clear that the force and peace are descending and working more and more to fix themselves in you.

The other feelings, the wanting to be sad, the fear of being happy, the suggestion of incapacity or unfitness are the usual movements of the vital formation which is not yourself and they come up to try and prevent the change in you. You have only to refuse to accept these suggestions and put yourself persistently on the side of the Truth in you which will make you free and happy, and all will be well.



Who does not feel the confusion or ignorance somewhere in himself so long as the full light and the true force have not come? Your mistake is to be always thinking about the confusion and struggling with it, dwelling on it, magnifying it by thinking about it, treating it as if it were the only thing real and true. When you feel the force, turn to the force and let it act – it is that Force and not you or your brooding and struggles that can get rid of the confusion and darkness. What is the use of examining whether your faith and confidence are of the “true” kind or not? To feel the force, be quiet, let it act is all that is needed.



It is good that you go back from this struggle towards the quiet foundation that helps the opening. All this struggling and confusion and harassing self-depreciation is the old wrong way of proceeding; it is mental and vital and cannot succeed; it is in the quiet mind that the opening must come. Then the psychic being, the soul in you begins to come forward. The soul knows and sees the Truth; the mind and vital do not – until they are enlightened by the soul's knowledge.



It is not true that you cannot or will never be put right. It is what appears to you when your lower vital is restless or else your physical mind comes uppermost. Only it is true that if you could keep yourself always in that part of you which is in contact, the thing would be done sooner and with much less difficulty and trouble.



If there is this unconsciousness, you have to learn to be conscious in all your actions, so that the vital movements will no longer be able to deceive you or take any cover. You must make a point of being perfectly sincere in looking at these vital movements and seeing them as they are.

If once you can open in the psychic being and keep it open, then from within yourself will come constantly a perception that will show you at each step the actual truth and keep you on your guard against any kind of deception. If you aspire constantly and allow the peace to grow and the Force to work in you, this opening will come.



I have never said that to overcome doubt is easy; it is difficult because it is the nature of something in the human physical mind to cling to doubt for its own sake. It is not easy to overcome gloom, depression, grief and suffering because something in the human vital clings to it and almost needs it as part of the drama of life. So also I have never said that sex, anger, jealousy, etc. were easy to overcome. I have said it was difficult because they were ingrained in the human vital and even if thrown out were always being brought into it either by its own habit or by the invasion of the general Nature and the resurgence of its old response.... The external consciousness – the physical mind and consciousness of man – hates its own suffering and if left to itself dislikes also to see others suffer. But if you will try to fathom the significance of your admission of liking drama or of the turn towards drama from which very few human beings escape, and if you go deep enough, you will find that there is something in the vital which likes suffering and clings to it for the sake of the drama. It is something below the surface, but it is strong, almost universal in human nature and difficult to eradicate unless one recognises it and gets inwardly away from it. The mind and the physical of man do not like suffering, for if they did, it would not be suffering any longer, but this thing in the vital wants it in order to give a spice to life. It is the reason why constant depressions can go on returning and returning even though the mind longs to get rid of them, because this in the vital responds, goes on repeating the same movement like a gramophone as soon as it is got going and insists on turning the whole round of the oft-repeated record. It does not really depend on the reasons which the vital gives for starting off to the round, these are often of the most trivial character and wholly insufficient to justify it. It is only by a strong will to detach oneself, not to justify, to reject, not to welcome that one can in the end get rid of this most troublesome and dangerous streak in human nature. When therefore we speak of the vital comedy, of the vital drama, we are speaking from a psychological knowledge which does not end with the surface of things but looks at these hidden movements. It is impossible to deal with things for the purposes of yoga if we confine ourselves to the surface consciousness only: it is also quite according to the rule of these reactions that your despondency should have come immediately after a considerable progress in bhakti and the will to surrender in the inner being – for it comes from the spirit of darkness which attacks the sadhak whenever it can and that spirit resents fiercely all progress made and hates the very idea of progress and its whole policy is to convince him by its attacks and suggestions that he has made none or that what progress he has made is after all null and inconclusive....

The laws of this world as it is are the laws of the Ignorance and the Divine in the world maintains them so long as there is the Ignorance; if he did not, the universe would crumble to pieces – utsīdeyur ime lokāḥ, as the Gita puts it. There are also, very naturally, conditions for getting out of the Ignorance into the Light. One of them is that the mind of the sadhak should co-operate with the Truth and that his will should co-operate with the Divine Power which, however slow its action may seem to the vital or to the physical mind, is uplifting the nature towards the Light; when that co-operation is complete, the progress can be rapid enough. But the sadhak should not grudge the time and labour needed to make the co-operation fully possible to the blindness and weakness of human nature and effective.

All this call of yours for faith, sincerity, surrender is only an invitation to make that co-operation more easily possible. If the physical mind ceases to judge all things including those that it does not know or are beyond it, like the deeper things of the spirit, then it becomes easier for it to receive the Light and know by illumination and experience the things that it does not yet know. If the mental and vital will place themselves in the Divine Hand without reservation, then it is easier for the Power to work and produce tangible effects. If there is resistance, then it is natural that it should take more time and the work should be done from within or, as it might appear, underground so as to prepare the nature and undermine the resistance.



The thing in you which enjoys the suffering and wants it is part of the human vital – it is these things that we describe as the insincerity and perverse twist of the vital; it cries out against sorrow and trouble and accuses the Divine and life and everybody else of torturing it, but for the most part the sorrow and the trouble come and remain because the perverse something in the vital wants them! That element in the vital has to be got rid of altogether.



Yes, it is so. Even there is something in the vital consciousness that would not feel at home if there were no suffering in life. It is the physical that fears and abhors suffering, but the vital takes it as part of the play of life.



It is not the soul but the vital or rather something in it that takes pleasure in groaning and weeping and in fact in sorrow and suffering of all kinds.



The surface nature does not enjoy – but something within enjoys the līlā of “laughter and tears”, joy and grief, pleasure and pain, in a word the play of the ignorance. In some people this comes up to a certain extent on the surface. Many, if you propose to them the removal of suffering from life, look askance at you and feel that it would be terribly wrong to have nothing but joy and Ananda and peace – many even have said it.



Disappointed vital desire must bring about suffering. Pain and suffering are necessary results of the Ignorance in which we live; men grow by all kinds of experience, pain and suffering as well as their opposites, joy and happiness and ecstasy. One can get strength from them if one meets them in the right way. Many take a joy in pain and suffering when associated with struggle or endeavour or adventure, but that is more because of the exhilaration and excitement of the struggle than because of suffering for its own sake. There is, however, something in the vital which takes joy in the whole of life, its dark as well as its bright sides. There is also something perverse in the vital which takes a kind of dramatic pleasure in its own misery and tragedy, even in degradation or in illness.

I don't think mere doubts can bring any gain; mental questioning can bring gains if it is in pursuit of truth, but questioning just for the sake of sceptical questioning or in a pure spirit of contradiction can only bring, when it is directed against the truths of the spirit, either error or a lasting incertitude. If I am always questioning the Light when it comes and refusing its offer of truth, the Light cannot stay in me, cannot settle; eventually, finding no welcome and no foundation in the mind, it will retire. One has to push forward into the Light, not always falling back into the darkness and hugging the darkness in the delusion that it is the real light. Whatever fulfilment one may feel in pain or in doubt belongs to the Ignorance; the real fulfilment is in the divine joy and the divine Truth and its certitude and it is that for which the yogin strives. In the struggle he may have to pass through doubt, not by his own choice or will but because there is still imperfection in his knowledge.



What you have noticed about the disturbance is true. There are now two consciousnesses in you, the new one that is growing and what is left of the old. The old has something in it which is a habit of the human vital, – the tendency to keep any touch of grief, anger, vexation etc. or any kind of emotional, vital or mental disturbance, to make much of it, to prolong it, not to wish to let it go, to return to it even when the cause of disturbance is past and could be forgotten, always to remember and bring it up when it can. This is a common trait of human nature and a quite customary movement. The new consciousness on the contrary does not want these things and when they happen throws them off as quickly as possible. When the new consciousness is fully grown and established, then the disturbances will be altogether rejected. Even if the causes of them happen, there will be no response of grief, anger, vexation etc. in the nature.



The gloom and other difficulties come from a resistance of inertia in the lower vital and physical consciousness. What you have to do is to prepare the consciousness by getting rid of the inertia. A sattwic gladness and calm and confidence is the proper temperament for this yoga; gloom, depression and weeping should not be indulged in, as they stand in the way of the opening, unless the tears are the psychic weeping of release or adoration or a moved love and bhakti. The progress made in controlling the sex and other rajasic movements of the lower vital is a good preparation, but not enough; by itself it is only the negative side, though indispensable. Aspire for a positive sattwic opening for strength, for light, for peace and do not worry or repine if the progress is slow at first, nor grudge the time and labour of preparation necessary before there can be a rapid advance in the yoga.



The change noted by X evidently indicates a great progress in the vital and physical being. There is nothing spiritually wrong in being glad and cheerful, on the contrary it is the right thing. As for struggles and aspiration, struggles are really not indispensable to progress and there are many people who get so habituated to the struggling attitude that they have all the time struggles and very little else. That is not desirable. There is a sunlit path as well as a gloomy one and it is the better of the two – a path in which one goes forward in absolute reliance on the Mother, fearing nothing, sorrowing over nothing. Aspiration is needed but there can be a sunlit aspiration full of light and faith and confidence and joy. If difficulty comes, even that can be faced with a smile.



This movement is one that always tries to come when you have a birthday or a darshan and is obviously a suggestion of forces that want to disturb you and give you a bad birthday or bad darshan. You must get rid of the idea that it is in any way helpful for sadhana, e.g. makes you remember the Divine etc. – if it does, it makes you remember the Divine in the wrong way and in addition brings up the weakness, also depression, self-distrust etc. etc. À quoi bon12 cheerfulness? It puts you in the right condition for the psychic to work and without knowing it you grow in just the right perceptions and right feelings for the spiritual attitude. This growth I have been observing in you for a fairly long time now and it is in the cheerful states that it is the most active. Japa, thinking of the Divine is all right, but it must be on this basis and in company with work and mental activity, for then the instrument is in a healthy condition. But if you become restlessly eager to do nothing but japa and think of nothing but the Divine and of the “progress” you have or have not made (X says you should never think of “progress”, it is according to him a movement of the ego), then all the fat is in the fire – because the system is not yet ready for a Herculean effort and it begins to get upset and think it is unfit and will never be fit. So be a good cheerful worker and offer your bhakti to the Divine in all ways you can but rely on him to work out things in you.



What is needed is to profit by the discovery and get rid of the impediment. The Mother did not merely point out the impediment; she showed you very expressly how to get rid of it and at that time you understood her, though now (at the time of writing your letter to me) the light which you saw seems to have been clouded by your indulging your vital more and more in the bitter pastime of sadness. That was quite natural, for that is the result sadness always does bring. It is the reason why I object to the gospel of sorrow and to any sadhana which makes sorrow one of its main planks (abhimāna, revolt, viraha). For sorrow is not, as Spinoza pointed out, a passage to a greater perfection, a way to siddhi; it cannot be, for it confuses and weakens and distracts the mind, depresses the vital force, darkens the spirit. A relapse from joy and vital elasticity and Ananda to sorrow, self-distrust, despondency and weakness is a recoil from a greater to a lesser consciousness, – the habit of these moods shows a clinging of something in the vital to the smaller, obscurer, dark and distressed movement out of which it is the very aim of yoga to rise.

It is, therefore, quite incorrect to say that the Mother took away the wrong key with which you were trying to open the faery palace and left you with none at all. For she not only showed you the true key but gave it to you. It was not a mere vague exhortation to cheerfulness she gave you, but she described exactly the condition felt in the right kind of meditation – a state of inner rest, not of straining, of quiet opening, not of eager or desperate pulling, a harmonious giving of oneself to the Divine Force for its working, and in that quietude a sense of the Force working and a restful confidence allowing it to act without any unquiet interference. And she asked you if you had not experienced that condition and you said you had and you knew it very well. Now that condition is the beginning of the psychic opening and, if you have had it, you know what the psychic opening is; there is of course much more that afterwards comes to complete it but this is the fundamental condition into which all the rest can most easily come. What you should have done was to keep the key the Mother gave you present in your consciousness and apply it – not to go back and allow sadness and the repining view of the past to grow upon you. In this condition, which we term the right or the psychic attitude, there may and will be call, prayer, aspiration. Intensity, concentration will come of themselves, not by a hard effort or tense strain on the nature. Rejection of wrong movements, frank confession of defects are not only not incompatible, but helpful to it; but this attitude makes the rejection, the confession easy, spontaneous, entirely complete and sincere and effective. That is the experience of all who have consented to take this attitude.

I may say in passing that consciousness and receptivity are not the same thing; one may be receptive, yet externally unaware of how things are being done and of what is being done. The Force works, as I have repeatedly written, behind the veil; the results remain packed behind and come out afterwards, often slowly, little by little, until there is so much pressure that it breaks through somehow and forces itself upon the external nature. There lies the difference between a mental and a vital straining and pulling and a spontaneous psychic openness, and it is not at all the first time that we have spoken of the difference. The Mother and myself have written and spoken of it times without number and we have deprecated pulling13 and straining and advocated the attitude of psychic openness. It is not really a question of the right or the wrong key, but of putting the key in the lock in the right or the wrong way; either, because of some difficulty, you try to force the lock turning the key this way and that with violence or confidently and quietly give it the right turn and the door opens.

It is not that the pulling and straining and tension can do nothing; in the end they prevail for some result or another, but with difficulty, delay, struggle, strong upheavals of the Force breaking through in spite of all. Ramakrishna himself began by pulling and straining and got his result, but at the cost of a tremendous and perilous upsetting; afterwards he took the quiet psychic way whenever he wanted a result and got it with ease and in a minimum time. You say that this way is too difficult for you or the likes of you and it is only “Avatars” like myself or the Mother that can do it. That is a strange misconception; for it is, on the contrary, the easiest and simplest and most direct way and anyone can do it, if he makes his mind and vital quiet, even those who have a tenth of your capacity can do it. It is the other way of tension and strain and hard endeavour that is difficult and needs a great force of Tapasya. As for the Mother and myself, we have had to try all ways, follow all methods, to surmount mountains of difficulties, a far heavier burden to bear than you or anybody else in the Ashram or outside, far more difficult conditions, battles to fight, wounds to endure, ways to cleave through impenetrable morass and desert and forest, hostile masses to conquer – a work such as, I am certain, none else had to do before us. For the Leader of the Way in a work like ours has not only to bring down and represent or embody the Divine, but to represent too the ascending element in humanity and to bear the burden of humanity to the full and experience, not in a mere play or Lila but in grim earnest, all the obstruction, difficulty, opposition, baffled and hampered and only slowly victorious labour which are possible on the Path. But it is not necessary nor tolerable that all that should be repeated over again to the full in the experience of others. It is because we have the complete experience that we can show a straighter and easier road to others – if they will only consent to take it. It is because of our experience won at a tremendous price that we can urge upon you and others, “Take the psychic attitude; follow the straight sunlit path, with the Divine openly or secretly upbearing you – if secretly, he will yet show himself in good time, – do not insist on the hard, hampered, roundabout and difficult journey.”

You say that you were never pointed out all this before. But it is what we have been saying in season and out of season to everybody for a long time past! But you were not inclined to regard it as feasible or at least not ready to apply it in the field of meditation, because your consciousness by tradition, owing to past lives and for other reasons, was clinging to former contrary conceptions. Something in you was harking back to one kind of Vaishnava sadhana, and that tended to bring in it its pain-giving feeling – elements of abhimāna, revolt, suffering, the Divine hiding himself (“always I seek but never does he show himself”), the rarity of the unfolding and the milana. Something else in you was inclined to see as the only alternative some harsh, grim, ascetic ideal, the blank featureless Brahman and imagined that the supramental was that; something in the vital looked on the conquest of wrong movements as a hard, desperate Tapasya, not as a passage into the purity and joy of the Divine – even now some element in you seems to insist on regarding the psychic attitude as something extraordinary, difficult, unhuman and impossible! There were these and other lingerings14 of the mind and the vital; you have to clear them out and look at the simplicity of the Truth with a straight and simple gaze.

It is not that there is anything peculiar to you in these difficulties; every sadhak entering the Way has to get over similar impediments. It took me four years of inner striving to find a real Way, even though the divine help was with me all the time, and even then, it seemed to come by an accident; and it took me ten more years of intense yoga under a supreme inner guidance to trace it out and that was because I had my past and the world's past to assimilate and overpass before I could find and found the future.

But for you the remedy we propose, the key we offer to you, ought not to be so difficult to apply as you imagine. After all, it is only applying in “meditation” the way that has been so successful with you in your creative work. There is a way of creation by strain and tension, by breaking of the brain, by hard and painful labour – often the passage clogged and nothing coming or else coming only in return for a sort of intellectual Tapasya. There is the other way in which one remains quiet and opens oneself to a power that is there behind and waits for inspiration; the force pours in and with it the inspiration, the illumination, the Ananda, – all is done by an inner Power. The flood passes, but one remains quiet for the next flood and at its time surely it comes. Here too all is not perfect at once, but progress comes by ever-new waves of the same Power. It is the same method that the Mother proposed to you for your meditation – if meditation it must be called – not a strain of mental activity, but a restful opening to the Force that is there all the time above and around you, so that it may flow freely and do its work in peace and illumination and Ananda. The way has been shown to you, you yourself have had from time to time the true condition; only you must learn how to continue in it or recover it and you must allow the Force to do its work in its own way. It may take some time to take entire hold of it, get the other habit out and make this normal; but you must not start by deciding that it is impossible! It is eminently possible and it is that which everyone will have to do sooner or later; for this is the door of the definitive entrance. The difficulty, the struggle were only for the period of preparation necessary to get rid of or to exhaust the obstruction in the consciousness which was a thorn-hedge round the faery palace.




What you write about X is quite correct. It is not necessary to be always serious of face or silent in doing the yoga, but it is necessary to take the yoga seriously and silence and inward concentration have a large place. One can't be all the time throwing oneself outward if to go inside and meet the Divine there is one's aim. But that does not mean that one has to be grave and gloomy all the time, or gloomy at most times, and I don't suppose the sadhaks here are like that. It is X's rhetorical way of putting his difficulty – the difficulty of a vital that wants to throw itself always outward in action and creation, while another part is dissatisfied with the result and feels that its own movement is frustrated. There are two people in him, one wanting a life of vital expansion, the other an inner life. The first gets restless because the inner life is not a life of outward expansion; the other becomes miserable because its aim is not realised. Neither personality has to be thrown away in this yoga; but the outer vital one must allow the inner to establish itself, give it the first place and consent to be only an instrument of the soul and to obey the law of the inner life. This is what X's mind still refuses to understand; he thinks one must be either all gloomy and cold and grave or else bring the vital bubble and effervescence into the inner life. A quiet, happy and glad control of the vital by the inner being is a thing he is not able as yet to conceive.



Whatever seriousness is necessary must come of itself from within. To be serious outwardly by rule is not needed.



Why on earth should people not be serious if they want? Life may be a joke – though all do not find it so – but one can't be laughing at it all the time. The idea seems to be that one can't be serious unless one is either (1) in a rage, (2) discontented, or (3) sad and miserable. But surely one can be serious when one is thinking or when one is looking at serious things or simply and purely when one is not laughing. And one can't be laughing 24 hours without stopping – the muscles of the stomach would not stand it and the American record makers might shy at such a test.



Everybody seems to be happy to find me shifted from the “timber throne” to the Dispensary, and says, “Now is the right man in the right-place”!

Men are rational idiots. The timber-godown made you make a great progress and you made the timber-godown make a great progress. I only hope it will be maintained by your successor.

But I don't know how long the right man will be right for them. They want me to entertain them with pāyas15 to celebrate the occasion.

No man ever is the right one for them – for a longtime, but just the time of digesting the payas.

I feel a little māyā16 for that room where I stayed, with plenty of air and light.

That was the reason for our hesitation to change you. But there is no go. The man in the right place must be in the place.

I thought, however I am the neighbour of the Divine, under his breath,17 almost. So I am at least free from any number of hostile forces.

Provided you allow the breath to come into you and don't blow it away.

Is it necessary to keep the Dispensary open for longer hours than at present?

There are two different things – (1) sadhaks who can be confined to limited hours and (2) workmen and servants who cannot, for the workmen may have accidents and that must be seen to immediately. So you must be available, especially at the times when the work closes. No. (2) is the main thing, for it throws a considerable responsibility upon us.

The Dispensary table is covered with paper and looks rather untidy. An oilcloth would be better.

Mother had given a fine coloured hospital cloth, very big (the size of the table) and much better than any oilcloth. Ask what has become of it.

There is no table for my personal use, and for your big photo what would you suggest, a small cane table or nails on the wall?

No nails on the wall – absolutely forbidden. Ask for a small table from Amrita.

By the way, I find that I am extremely hilarious and happy, though I am doing very little sadhana. One cause, I find, is the daily contact with you. But is hilarity permissible in the court of the Divine and can it go hand in hand with progress?

Cheerfulness is the salt of sadhana.

It is a thousand times better than gloominess.



It is an inner joy and cheerfulness that helps, but this is merely a vital bubbling on the surface. It is all right in ordinary life, but in yoga it merely expends the vital force for nothing.



For quite a number of days I was free from vital thoughts and impulses. But they seem again to raise their heads... I sat down to meditate thinking that the wave would pass over my head if I plunged it deep down. The meditation was over when another huge wave swept me away, as it were. Why these impulses after meditation?

They come in order to disturb or obstruct the meditation and if there are any results gained from it or about to be gained, to come across them.

I am trying to be silent within, but the mood of jocularity persists. Is it not, however, a sign of cheerfulness?

Not always – moreover the cheerfulness is vital. I do not say that it should not be there, but there is a deeper cheerfulness, an inner sukhahāsya which is the spiritual condition of cheerfulness.



In the way of meditating of which we spoke, aspiration, prayer, concentration, intensity are a natural part of it. Those who take it go quicker and develop their sadhana, once they get fixed in it, much more easily as well as smoothly than by a distressed, doubtful and anxious straining with revulsions of despondency and turning away from hope and endeavour. We spoke of a steady opening to the Divine with a flow of the force doing its work in the Adhar, a poised opening with a quiet mind and heart full of trust and the sunlight of confidence; where do you find that we said a helpless waiting must be your programme?

As for light-heartedness and insouciance – a light don't-care attitude is the last thing we would recommend to anybody. The Mother spoke of cheerfulness, and if she used the word light-hearted, it was not in the sense of anything lightly or frivolously gay and careless – although a deeper and finer gaiety can have its place as an element of the yogic character. What she meant was a glad equanimity even in the face of difficulties and there is nothing in that contrary to yogic teaching or to her own practice. The vital nature on the surface (the depths of the true vital are different) is attached on the one side to a superficial mirth and enjoyment, on the other to sorrow and despair and gloom and tragedy, – for these are for it the cherished lights and shades of life; but a bright or wide and free peace or an ānandamaya intensity or, best, a fusing of both in one is the true poise of both the soul and the mind – and of the true vital also – in yoga. It is perfectly possible for a quite human sadhak to get to such a poise, it is not necessary to be divine before one can attain it.

It is quite true that rising into a higher consciousness than the ordinary human consciousness is the right way towards transformation. Merely to remain in the ordinary lower consciousness and try to reject from there the wrong movements can produce no permanent or complete result. But there are several points here which you must note or this perception may be accompanied by an error.

1. As you have yourself subsequently seen, all the parts and personalities that constitute the being must share in the higher consciousness, otherwise the old movements under various pretexts will continue.

2. You speak of rejecting the lower vital, but it is only the unregenerated lower vital movements that can be got rid of; you cannot get rid of the lower vital itself, for it is a necessary part of the manifested nature, like the higher vital or the mind. It has to be changed in the power of the higher consciousness, not left to itself or dropped from you.

3. If you do not so change it, if you simply remain content by living in the psychic or other higher consciousness internally, then you run the risk of doing like those who are satisfied to have experiences and some inner quietude or Ananda, but leave the external nature and surface active movements unchanged, either thinking them of no importance or justifying them under the plea that there is the psychic or spiritual consciousness behind them.



Happiness in the ordinary sense is a sunlit state of the vital with or without cause. Contentment is less than happiness – joy of peace or being free from difficulty is rather a state of joyful śānti. Happiness ought not to be a status of self-satisfaction or inertia, and need not be, for one can combine happiness and aspiration. Of course there can be a state of happy inertia, but most people don't remain satisfied with that long, they begin to want something else. There are yogins who are satisfied with a happy calm immobility, but that is because the happiness is a form of Ananda and in the immobility they feel the Self and its eternal calm and want nothing more.



There is no real reason why delight should necessarily be followed by sorrow – except that it is the habit of the vital. But that habit can be overcome.



There are three obstacles that one has to overcome in the vital and they are very difficult to overcome, lust (sexual desire), wrath and rajasic ego. Rajasic ego is the supporting ground of the other two.



Obviously, unless the object is Nirvana, the small ego has to be attended to – not indulged but transformed out of existence.



The form of ego has to be dissolved, it has not to be replaced by a bigger ego or another kind of ego. It has to be replaced by the true being which feels itself, even though individual, yet one with all and one with the Divine.



There is individuality in the psychic being, but not egoism. Egoism goes when the individual unites himself with the Divine or is entirely surrendered to the Divine.



On the higher spiritual planes there is no ego, because the oneness of the Divine is felt, but there may be the sense of one's true person or individuality – not ego, but a portion of the Divine.



Although there is no ego in the spiritual planes, yet by the spiritual experience the ego on the lower planes may get aggrandised through the pride and wrong reception of the experience. Also one may by entering into the larger mental and vital planes aggrandise the ego. These things are always possible so long as the higher consciousness and the lower are not harmonised in the being and the lower transformed into the nature of the higher.



Even if there is no consciousness of ego in the higher parts where oneness of all things has been realised, it does not follow that in the lower parts ego has been abolished. It can on the contrary become very strong and the action can be very egoistic even while the mind is thinking “I have no ego”.



Ego is not so easy to get rid of. It remains not only in spite of work but in spite of knowledge or bhakti. The disappearance of ego means complete Mukti. Even the yogi who feels his separate being swallowed up in cosmic consciousness or some kind of Transcendent consciousness, yet when he comes to outward action and reaction finds the superficial ego still there. That is why the ascetic has a horror of action and says that without ego it can't be done. It can, but it is fully done only when these outermost things are fully taken up by the higher consciousness in their entirety.



Samatā does not mean the absence of ego, but the absence of desire and attachment. The ego-sense may disappear or it may remain in a subtilised or dense form – it depends on the person.



Pride is only one form of ego – there are ten thousand others. Every action of man is full of ego – the good ones as well as the bad, his humility as much as his pride, his virtues as much as his vices.

To get the ego out of the human nature is not so simple as that. If one is free from ego, does nothing with reference to himself or for his own sake but only for the Divine and all his thoughts and feelings are for the Divine, then he is Jivanmukta and a Siddha yogi.



But that is the case with all human beings. All the action is shot through with ego, acts, feelings, thoughts, everything, big or small, good or bad. Even humility and what is called altruism is with most people only a form of ego. It does not depend on having something to be proud of.



It is so with everybody. Human nature is shot through in all its stuff with the thread of the ego; even when one tries to get away from it, it is in front or could be behind all the thoughts and actions like a shadow. To see that is the first step, to discern the falsity and absurdity of the ego-movements is the second, to discourage and refuse it at each step is the third, – but it goes entirely only when one sees, experiences and lives the One in everything and equally everywhere.



It is so with everybody, because the human consciousness is permeated in all its past ideas with this substance of egoism. It is only by a constant quiet vigilance and increasing consciousness that it can be got out – for if it is not allowed to play, it conceals itself and takes subtle and disguised forms.



The mind and the vital are much more full of ego than the body.



The fight with the ego is part of the fight with the physical nature, for it is the superficial ego in the physical consciousness irrational and instinctive, that refuses to go.



The human being is naturally egoistic and ego-centred – all he does, thinks, feels has the stamp of the ego on it and it cannot be otherwise until he learns to make not the ego but the Divine the centre of his existence and thinks, acts, feels only for the Divine – or until he enters into the higher or divine consciousness or the divine consciousness into him – for in the divine consciousness there is no ego.



The ego-centric man feels and takes things as they affect him. Does this please me or displease, give me gladness or pain, flatter my pride, vanity, ambition or hurt it, satisfy my desires or thwart them, etc. The unegoistic man does not look at things like that. He looks to see what things are in themselves and would be if he were not there, what is their meaning, how they fit into the scheme of things – or else he feels calm and equal, refers everything to the Divine, or if he is a man of action, how they will serve the work that has to be done or the life of the world or the cause he serves, etc. etc. There can be many points of view which are not ego-centric.



Obviously all that must go – it is the old vital egoism of the human being always preoccupied with itself, so that the being cannot give itself simply and unquestioningly to the adoration of the Divine.



There is nothing to be troubled about. You ought rather to congratulate yourself that you have become conscious of your ego-centricity. Very few people in the Ashram are. They are all ego-centric and they do not realise their ego-centricity. Even in their sadhana the I is always there, – my sadhana, my progress, my everything. The remedy is to think constantly of the Divine, not of oneself, to work, to act, do sadhana for the Divine; not to consider how this or that affects me personally, not to claim anything, but to refer all to the Divine. It will take time to do that sincerely and thoroughly, but it is the proper way.



It is the ego that is showing itself in its true character. Formerly, it was associating with the sadhana because it either got something of what it desired or had great expectations. Now that these things are held back and the demand for the true attitude is made on it, it resists or non-co-operates, saying, “No value in such a sadhana”. In all the sadhaks here, the ego (in its physical or vital physical roots) is proving to be the stumbling-block. No transformation is possible unless it changes.



Your nature like that of almost everybody has been largely ego-centric and the first stages of the sadhana are with almost everybody ego-centric. The main idea in it is always one's own sadhana, one's own endeavour, one's own development, perfection, siddhi. It is inevitable for most, for without that personal endeavour there would not be sufficient will or push to bring about the first necessary changes. But none of these things – development, perfection or siddhi – can really come in any degree of completeness or unmixed finality until this ego-centric attitude changes into the God-centric, until it becomes the development, perfection, siddhi of the Divine Consciousness, its will and its instrumentation in this body – and that can only be when these things become secondary, and bhakti for the Divine, love for the Divine, oneness with the Divine in consciousness, will, heart and body, become the sole aim – the rest is then only the fulfilment of the Divine Will by the Divine Power. This attitude is never difficult for the psychic, it is its natural position and feeling, and whenever your psychic was in front, you had it in your central consciousness. But there were the outer mind, vital and physical that brought in their mixture of desire and ego and there could be no effective liberation in life and action till these were liberated. The thinking mind and higher vital can accept without too much difficulty, but the difficulty is with the lower vital and physical and especially with the most external parts of them; for these are entirely creatures of habit, recurring movement, an obstinate repetition of the same movement always. This habit is so blind and obstinate and persistent as to seem almost invincible, especially when it is used at a juncture like this by the Forces of Ignorance as their last refuge or point of attack. But the apparent invincibility is not true. The most ego-centric can change and do change by the psychic principle becoming established in the external nature. That it can be done only by the Divine Grace and Power is true (that is true of all spiritual change) – but with the full consent of the being. As it was done in the inner being, so it can be done in the outer; give the adhesion of your full will and faith and, whatever the difficulty, it will be done.



It is true about living and doing all for oneself, but that is the nature of man, he is centred in his ego, ego-centric, and does all for his ego; even his love and liking is mostly based on ego. All that has to be changed and all has to be centred in the Divine, done for the Divine Mother. It is the work of the sadhana to get that done. The silence, the growth of the psychic and all else is meant to bring about that – but it cannot be done all at once. When the consciousness is ready, then the psychic love, the impulse for self-giving begins to open out in the heart and the change is made – more and more till there is the complete self-giving.



If you think there is no ego or desire in you, only pure devotion, that shows a great unconsciousness. To be free from ego and desire is a condition which needs a high siddhi in yoga – even many yogis of a great spiritual attainment are not free from it. For a sadhak at your stage of development to think he is free from ego and desire is to blind himself and prevent the clear perception of one's own nature-movements which is necessary for progress towards spiritual perfection.

The Mother does not need to have your writings before her in order to see what is in you.

If your writings show ego and desire, and they certainly do, it is because they are there without your perceiving it and express themselves without your intending it. What the surface mind thinks and intends is one thing and what is behind the thoughts and actions is another thing. A man's surface mind shapes its own idea of oneself and one's nature in an entire self-ignorance. The first thing one has to do to get rid of this ignorance is to draw back from the surface mind and get into contact with the psychic which does not allow such delusions and shows one clearly the truth about one's movements.



But in what way do they [all things] belong to the Divine, so long as the ego appropriates and uses them for its own purposes? Self-giving in fact means a change from ego-centricity to God-centricity; also such a giving as would lead to a change of the whole base of the consciousness.



Yes – it is looking at things from the ego point of view that there comes all the confusion and trouble and ignorance. One has to think of the Divine, be still and let the divine consciousness come in and replace the egoistic human – then all that disappears.



Yes, ego is the reason of the difficulty in everybody.



Without the play of ego clashes would not come and if there were no tendency to drama in the vital there would be no dramatic happenings in life.



Yes, that is right – to remember constantly and live in the peace and calmness so that the Force may work and the Light may come. The small things of daily life must go on in the surface consciousness, not filling too large a place in it, until the Force and Light have taken possession and can lay direct hold of these also. It is the ego that gives them too big a place – the ego must be discouraged – “Not for myself, but for the Divine” should grow to be the law of the whole consciousness and thought and action. It cannot be done thoroughly all at once, but that must become the insistent note in the mind as soon as possible.



Why is it [to be concentrated on the Divine] selfishness? Selfishness is to live for oneself and not for something greater than the self. To be concentrated on the Divine at all times is to get out of the personal self and its aims into something greater and serve the aims of that greater Existence. It is no more selfishness than to live for others always would be selfishness.



Obviously one must not get egoistic about it, but withdrawal from the outer or lower consciousness into the inner is not in itself an egoistic movement. If it were so, all sadhana would be egoism and to be always social and on the surface would be the only thing.



The selfishness of the ego is not a reason for not calling down the higher (divine) consciousness of which the peace and the force are as it were the front or the basis. How can you get rid of the selfish ego unless you call down that higher consciousness to which the ego is not a necessity?

In the evolution of the lower consciousness here ego and selfishness were a necessity. So long as the higher consciousness above ordinary mind does not descend, ego remains a necessity even in aspiring towards the Divine or towards Mukti, even if it becomes a sattwic ego. It is only in the higher consciousness that ego can dissolve, either by ascending there or by its descent into the consciousness below.



I suppose the ego came there first as a means of the outer consciousness individualising itself in the flux of Nature and, secondly, as an incentive for tamasic animal man to act and get something done. Otherwise he might merely have contented himself with food and sleep and done nothing else. With that incentive of ego (possession, vanity, ambition, eagerness for power etc. etc.) he began doing all sorts of things he might never otherwise have done. But now that he has to go higher, this ego comes badly in the way.



But what is this ego of which you speak? Everybody has the ego and it is impossible to get rid of it altogether except by two things – the opening of the psychic within and the descent of a wider ego-free consciousness from above. The psychic being opening does not get rid of the ego at once but purifies it and offers it and all the movements to the Divine, so that one becomes unegoistic through self-giving and surrender. At the same time the nature opens above and the wider ego-free consciousness comes down and ego disappears and by the power of the psychic you know your own true being which is a portion of the Mother. This is what has to happen, but it cannot happen in so short a time. Do not be always thinking of the vital movement and the ego – you have seen them and know that they are, it is enough. Concentrate rather in the heart on the opening there; concentrate persistently and aspire persistently and do not mind if it takes time. Call in any way even if you cannot call yet deeply – then the deeper call will come.



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 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 their divine substitutes.



It is possible [to get rid of the ego by the action of the Force] if your consciousness associates itself with the action; then at least one can get rid of its major action and leave only minor traces. To get rid of the ego altogether however comes usually only by the descent of Consciousness from above and its occupation of the whole being aided of course by the rule of the psychic in the nature.



For the ego, however insistent it may be, one has to keep one's eye on it and say no to all its suggestions so that each position it takes up proves to be a fruitless move. Treated in that way, it becomes ready for the moment when the psychic has only to give a slight push for it to fall away in each field of its activity from its loosened roots. Persevere steadily in the present movement and it cannot fail to be effective.



The sense of ego can disappear into that of the Self or the Purusha but that of itself does not bring about the disappearance of the old ego-reactions in the Prakriti. The Purusha has to get rid of these by a process of constant rejection and remoulding. The remoulding consists in throwing everything into a consecration to the Mother and doing all for her without regard to oneself, one's desires, opinions, vital reactions as if they were the things to be fulfilled. This is most easily done if the psychic being becomes quite awake.



Without persistent rejection it [liberation from the ego] cannot be done. Going up into the Self liberates the higher parts, but the ego remains in the lower parts. The most effective force for this liberation is the psychic control along with steady rejection.



It is not possible to get rid of the ego-movements all at once. They have to be worked out of the nature by a constant consciousness and rejection. Even when the central ego has gone, the habitual movements stick for a long time.



Without the liberation of the psychic and the realisation of the true Self the ego cannot go, both are necessary. If there is no consciousness of the Self, how can the ego disappear? The psychic can be liberated by love and devotion, but I was speaking of a case in which it is not so liberated, and the realisation of the Self seems more easy.



Yes. If you had gone inside, the psychic development would have been easier, and the conquest of ego – likewise, the widening of the consciousness.



It is rather a wider than a higher consciousness that is necessary for the liberation from the ego – going high is necessary of course, but by itself it is not sufficient.



If the ego is gone and the full surrender is there, then there should be no obstacles. If however the rajas of the vital is only quiescent, then its quiescence may bring up the tamas in its place, and that would be the obstacle.



Once the universality is established, there is no longer a secure fortress in the nature for the vital egoism – the walls of it having been broken down. They [the egoistic vital movements] may still attack from outside, but it now lies in the power of the sadhak to prevent their making a settled formation in him any longer.



Only calm in the vital is hardly sufficient. There must be something throwing out the ego from the vital.



It [the ego] rises because it is its nature to do so; it wants to take hold of the being which it considers its property and field of experience.



Of course, they [the ego and the vital being] always resist a pressure to get rid of them – and if one fixes a given time, they are all the more resistent in the hope of creating disappointment and discouragement by the failure to do it in the given time.



These things [small egoisms in the lower vital] either fade slowly out by constant rejection or else they drop off when the higher consciousness gets steadily down into the lower vital and, as it were, swallows it up. A sudden extinction is perhaps possible – at least there are reported cases of it – but usually they linger and go slowly, losing gradually force as if worn out.



Your ego does come up from time to time without your seeing that it is the ego. It comes up not in your higher parts but in your physical mind and consciousness and you think that because your higher parts are clear this also is clear.



Of course, such suggestions are meant to wake the ego. I suppose they persist because they still have a hope of waking the ego. Even when one is quite free, all kinds of suggestions can come. One either takes no notice of them or else gives a glance to see whether there is any fragment of ego still lurking somewhere.



These are the feelings of the tamasic ego – the reaction to a disappointment in the rajasic ego. Mingled with the true attitude and experience or running concurrently along with it was a demand of the vital, “What I am having now, I must always have, otherwise I can't do sadhana; if I ever lose that, I shall die” – whereas the proper attitude is, “Even if I lose it for a time it will be because something in me has to be changed in order that the Mother's consciousness may be fulfilled in me not only in the self but in every part.” The lower forces attacked at the weak point, made demands through the vital and brought about a state of inertia in which what you had clung to seemed to be lost, went back behind the veil. So came the tamasic reaction of the ego, “What is the use of living, I prefer to die.” Obviously it is not the whole of you that says it, it is a part in the disappointed vital or tamasic physical. It is not enough that the active demands should be broken and removed; for this also is a passive way of demand, “I can't have my demands; very well, I abdicate, don't want to exist.” That must disappear.



The tamasic ego is that which accepts and supports despondency, weakness, inertia, self-depreciation, unwillingness to act, unwillingness to know or be open, fatigue, indolence, do-nothingness. Contrary to the rajasic it says, “I am so weak, so obscure, so miserable, so oppressed and ill-used – there is no hope for me, no success, I am denied everything, am unsupported, how can I do this, how can I do that, I have no power for it, no capacity, I am helpless; let me die; let me lie still and moan”, etc. etc. Of course not all that at once or in every case; but I am giving the general character of the thing.



Tamas and tamasic ego are implied in each other. When one yields to tamas one indulges the tamasic ego.



So long as you had fully the attitude of surrender, the rajasic ego could only take the form of suggestions from outside, uprisings from the subconscient. It was suppressed in the vital. When the inertia rose and the energy of will receded, it began to try to come in again.



Do you mean to say that you never had any rajasic element in you? There is not a human being who has not got it in him so long as he is not divinised in his vital. What were all the vital suggestions coming to you so insistently always except appeals to the rajasic ego? When you threw out sex, jealousy, vanity etc. what were you throwing out but the rajasic ego? What was the demand at the pranam or the disturbance caused there but a movement of the rajasic ego? Some of these things you threw out successfully – others still kept a response.



But how is it that any part of you gives any value to the suggestions? If no part gives any value then surely they must seem to you too laughable and contemptible to have any effect or power to make you revolt.

If you attach no value to the suggestions then there may be the inertia but not this.



X's ego is small and not gigantic – not tall and vehement and aggressive like Y's but squat and inertly obstinate – not fat completely, nor thin but short and roundish and grey in colour.



Squat = short in stature but broad and substantial, so difficult to get rid of. Not tall and pre-eminent or flourishingly settled in self-fullness –

roundish = plenty of it all the same.

Grey = tamasic in tendency, therefore not aggressive, but obstinate in persistence. But these are not symbols, they are the temperamental figure of the ego.



A true spiritual experience must be free from the claim of the ego. What the ego can do, however, is to get proud of having the experience and think: “What a great one am I?” Or it may think, “I am the Self, the Divine. So let me go and do what I will, for it is the Divine who wills in me.” It is only if the experience of Self imposes silence on the other parts and frees the psychic that the ego disappears. Even if not ego itself, numerous fragments and survivals of ego-habit can remain and have to be eliminated.



The dream was a meeting with the Mother on the vital plane. In these dreams many of the details are symbolic, but it is not always easy to say what a particular symbol signifies, as here the condition of the hand. But the latter part of the dream is clear enough. The man there symbolises that ego-tendency in the human nature which makes a man, when some realisation comes, to think how great a realisation is this and how great a sadhak am I and to call others to see and admire – perhaps he thinks, like the man in the dream, “I have seen the Divine, indeed feel I am one with the Divine, – I will call everybody to see that”. This is a tendency which has injured the sadhana of many and sometimes ruined the sadhana altogether. In the thoughts you describe you came to see something in yourself which is there more or less in all human beings, the desire to be thought well of by others, to occupy a high place in their esteem or their affection, to have honour, position, admiration. When anybody joins this feeling to the idea of sadhana, then the disposition to do the sadhana for that and not purely and simply for the sake of the Divine comes in and there must be disturbance or else an obstruction in the sadhana itself or if in spite of it spiritual experience comes, then there is the danger of his misusing the experience to magnify his ego like the man in the dream. All these dreams are coming to you to give you a vivid and concrete knowledge and experience of what these human defects are so that you may find it easier to throw them out, to recognise them when they come in the waking state and refuse them entrance. These things are not in yourself only but in all human nature; they are the things one has to get rid of or else to guard against so that one's consecration to the Divine may be complete, selfless, true and pure.



A certain exaltation of the being comes naturally with the stronger experiences and the sense of marvel or miracle may go with it, but there should be no egoistic feeling in the exaltation.



Yes, it is a thing which comes to many; exaggerated and made a principal part of the vital attitude, it has been the cause of failure and departure of several who consider themselves great sadhaks – they made it an excuse for indulging and magnifying the vital ego. Since you see that it is ridiculous, you should have no difficulty in getting rid of it. The only truth in it is that each one who opens himself in such a way that the Force can get through to his material so as to change it, will by that be contributing to the victory of the Force – but it applies to everybody, not to any one individual.



The egoism in yourself of which you speak belongs to the relation of one human being with another and is common to almost all men and women, – it is extremely difficult to get rid of, but if one sees it clearly and determines not to have it, then it can first be brought under control and then dismissed from the nature. But the egoism which made people go away from here through pride in their sadhana and attachment to the supposed greatness of their experiences is another kind and far more dangerous spiritually. You do not have it and I do not think you are in danger of ever having it.

The experience of being with the Mother and speaking to her is one that one can easily have when one is writing to her and is true because some part of the being does actually meet with her and open itself to her when one writes one's experiences.



Yes, if there is the solid experience, the ego-habit is much diminished, but it does not go altogether. It takes refuge in the sense of being an instrument and – if there is not the psychic turn – it may easily prefer to be the instrument of some force that feeds the satisfaction of the ego. In such cases the ego may still remain strong although it feels itself instrumental and not the primary actor.



The egoism of the instrument can be as dangerous or more dangerous to spiritual progress than the egoism of the doer. The ego-sense is contrary to spiritual realisation, so how can any kind of ego be a thing to be encouraged? As for the magnified ego, it is one of the most perilous obstacles to release and perfection. There should be no big I, not even a small one.

What is meant by the magnified ego is that when the limits of the ordinary mind and vital are broken, one feels a far vaster and more powerful consciousness and unlimited possibilities, but if one ties all that to the tail of one's own ego, then one becomes a thousand times more egoistic than the ordinary man. The greatness of the Divine becomes an excuse and a support for one's own greatness and the big I swells itself to fill not only the earth but the heavens. That magnification of the ego is a thing to be guarded against with a watchful care.



Yes – these are small signs or little forms of the ego of the instrument – not very serious, but often rather sticky. There is a bigger kind of egoism which is not so common which can rise into a kind of megalomania, “I, I am the instrument – how great an instrument I am – through me all will be done,” – there are three or four who have had that in a distressingly acute form, secretly or openly – often it ends by their going away to do great things outside – great things which somehow do not get done.



Impersonality in itself is not the Divine. All these mistakes can be and are made by many who claim to be in an impersonalised consciousness. A force may be universal but may be also a wrong force: many think they are impersonal and free from ego because they are obeying a force or something bigger than their own personality – but that force or that something may be quite other than the Divine and it may hold them by something in their personality and ego.



It is Prakriti or Nature that acts; the Divine does not compel people to do anything. Nothing can happen without the presence and support of the Divine, for Nature or Prakriti is the Divine Force and it is this that works out things, but it works them out according to the nature and through or with the will of each man which is full of ignorance – that goes on until men turn to the Divine and become conscious of Him and united with Him. Then only can it be said that all begins to be done in him by the direct Will of the Divine.



Ambition and vanity are things so natural to the human consciousness – they have even their use in ordinary life – that it is quite natural that at first they should enter into the sadhana also and linger even when they are rejected. But they have to be pushed out, before one is far on the path – otherwise they are very dangerous attendants and can pervert both aspiration and siddhi.



Ambition is always a force of the vital.



Suggestions of ambition, etc. are always born in the vital mind or, as it might be called, the mind of the vital and from there they rush up to the thinking mind and claim its assent and the sanction of the mental will. When the thinking mind gets clouded by the uprush, it is carried away and gives its assent. The thinking mind (reason) has always to remain unmoved above and judge what is right without being caught and carried away by the vital.



A spiritual humility within is very necessary, but I do not think an outward one is very advisable (absence of pride or arrogance or vanity is indispensable of course in one's outer dealings with others) – it often creates pride, becomes formal or becomes ineffective after a time. I have seen people doing it to cure their pride, but I have not found it producing a lasting result.



It [to do Namaskara to everyone] is a feeling which some have who either want to cultivate humility (X used to do it, but I never saw that it got rid of his innate self-esteem) or who have or are trying to have the realisation of Narayan in all with a Vaishnava turn in it. To feel the One in all is right, but to bow down to the individual who lives still in his ego is good neither for him nor for the one who does it. Especially in this yoga it tends to diffuse what should be concentrated and turned towards a higher realisation than that of the cosmic feeling which is only a step on the way.



Perhaps one could say that it [spiritual humility] is to be aware of the relativity of what has been done compared with what is still to be done – and also to be conscious of one's being nothing without the Divine Grace.



As for the sense of superiority, that is a little difficult to avoid when greater horizons open before the consciousness, unless one is already of a saintly and humble disposition. There are men like Nag Mahashaya (among Sri Ramakrishna's disciples) in whom spiritual experience creates more and more humility; there are others like Vivekananda in whom it creates a great sense of strength and superiority – European critics have taxed him with it rather severely; there are others in whom it fixes a sense of superiority to men and humility to the Divine. Each position has its value. Take Vivekananda's famous answer to the Madras Pundit who objected to one of his assertions saying: “But Shankara does not say so”, to whom Vivekananda replied: “No, but I, Vivekananda, say so”, and the Pundit was speechless. That “I, Vivekananda,” stands up to the ordinary eye like a Himalaya of self-confident egoism. But there was nothing false or unsound in Vivekananda's spiritual experience. For this was not mere egoism, but the sense of what he stood for and the attitude of the fighter who, as the representative of something very great, could not allow himself to be put down or belittled. This is not to deny the necessity of non-egoism and of spiritual humility, but to show that the question is not so easy as it appears at first sight. For if I have to express my spiritual experiences I must do that with truth – I must record them, their bhāva, their thoughts, feelings, extensions of consciousness which accompany them. What am I to do with the experience in which one feels the whole world in oneself or the force of the Divine flowing in one's being and nature or the certitude of one's faith against all doubts and doubters or one's oneness with the Divine or the smallness of human thought and life compared with this greater knowledge and existence? And I have to use the word I – I cannot take refuge in saying “This body” or “This appearance”, especially as I am not a Mayavadin. Shall I not, therefore, fall into expressions which will make X shake his head at my assertions as full of pride and ego? I imagine it would be difficult to avert it.

Another thing: it seems to me that you identify faith very much with the mental belief, but real faith is something spiritual, a knowledge of the soul. The assertions you quote in your letter are the hard assertions of mental belief leading to a great vehement assertion of one's mental creed and goal because they are one's own and must therefore be greater than those of others – an attitude which is universal in human nature. Even the atheist is not tolerant, but declares his credo of Nature and Matter as the only truth and on all who disbelieve it or believe in other things he pours scorn as unenlightened morons and superstitious half-wits. I bear him no grudge for thinking me that, but I note that this attitude is not confined to religious faith but is equally natural to those who are free from religious faith and do not believe in Gods or Gurus. You will not, I hope, mind my putting the other side of the question; I want to point out that there is the other side, that there is much more to be said than at first sight appears.



The right attitude is to see that as a separate being, as an ego, one has no importance whatever and the insistence on one's own desires, pride, position etc. is an ignorance, but one matters only as a spirit, as a portion of the Divine, not more than others but as all souls matter to the Soul of all.



Yes, the talk about advanced sadhaks is a thing I have always discouraged – but people go on because that appeals to the vital ego.



Ideas of superiority and inferiority are not of much use or validity. Each one is himself with his own possibilities to which there need be no limit except that of will and development and time. Each nature has its own lines and in things that are more developed or less developed, but the standard should be set by what he in himself aims to be. Comparison with others brings in a wrong standard of values.



This is a very common disease with the sadhaks – making comparisons with feelings of jealousy and envy – in some it leads to revolt and self-assertion, in others to self-depreciation and depression. Naturally, these feelings are quite out of place and the judgments created are out of focus. Each sadhak has his own movement, his own relation with the Divine, his own place in the work or the general sadhana and to compare with others immediately brings in a wrong standard. It is on the truth of his own inner movement that he has to take his base – svadharma.



Self-respect and a sense of superiority are two very different things. Self-respect is not necessarily a sign of egoism any more than its absence is a sign of liberation from egoism. Self-respect means observing a certain standard of conduct which is proper to the level of manhood to which I belong – e.g. I cannot make a false statement out of self-respect though it would be advantageous to do it and most people under the circumstances would make it. Amour-propre is different and belongs to the sattwic type of ego. When one is not free from ego, then amour-propre (as well as self-respect – for that can be with ego or without ego) are necessary supports for the maintenance of the personality at its proper level.

Hatred being very unspiritual is not an aid to be called in for the purpose.



For many sadhaks there is a first stage governed by the mind or higher vital in which they go on very well, because in the mind and higher vital there are elements that are strong enough to control the rest while the first experiences or first progress is made. But a time comes when the sadhak has to deal with the lower parts of the being, then all the vital difficulties arise. If the early progress or experiences have engendered pride or ego or if there is a serious flaw somewhere, then they are unable to deal with these so long as the ego is not removed or broken or the flaw mended. X developed a pride of self-righteousness that stood in his way altogether; he has also the flaw of a narrow obstinate mind that sticks to its own ideas as if they alone were right – the instances you give of his conduct are illustrations of this defect. That is why here he quarrels with everyone thinking that he is right and they are very bad and mischievous, cannot see his own faults and mistakes and when he is not heard by the Mother or myself feels hurt and offended because we do not support his saintliness and righteousness against the wicked who oppress him. He is a good and clever worker but he cannot progress in sadhana so long as he keeps this stiffness and ego.



You have capacities and yogic stuff, but along with them goes a very strong self-esteem and a self-righteous spirit which stand in the way of perfection and constitute a very serious obstacle. So long as a sadhak has that, the attempt of the Truth to manifest in him will always be baffled by his changing it into mental and vital constructions which distort it, turn it into ineffective half-truth or even make truth itself a source of error.



Yes – self-justification keeps the wrong movement going because it gives a mental support. Self-justification is always a sign of ego and ignorance. When one has a wider consciousness, one knows that each one has his own way of looking at things and finds in that way his own justification, so that both parties in a quarrel believe themselves to be on the right. It is only when one looks from above in a consciousness clear of ego that one sees all sides of a thing and also their real truth.



But that [not recognising one's defects] is a very common human weakness, although it ought not to exist in a sadhak whose progress depends largely on his recognising what has to be changed in him. Not that the recognition by itself is sufficient, but it is a necessary element. It is of course a kind of pride or vanity which considers this necessary for strength and standing. Not only will they not recognise it before others but they hide their defects from themselves or even if obliged to look at it with one eye look away from it with the other. Or they weave a veil of words and excuses and justifications trying to make it something other than it really is. X's saying18 is very characteristic of him – that has been his main stumbling-block in the path of yoga.



It is only this habit of the nature – self-worrying and harping on the sense of deficiency that prevents you from being quiet. If you threw that out, it would be easy to be quiet. Humility is needful, but constant self-depreciation does not help; excessive self-esteem and self-depreciation are both wrong attitudes. To recognise any defects without exaggerating them is useful but, once recognised, it is no good dwelling on them always; you must have the confidence that the Divine Force can change everything and you must let the Force work.



It [vital sensitiveness] is neither good nor bad. It comes like that in the course of the development. Some are incapable of consciously or visibly opening to others because they are insensitive. On the other hand to be too open is troublesome.



It depends on the nature of the ego. Some egoists are hard-skinned and not sensitive at all, others are hyper-sensitive.



  Most sensitiveness is the result or sign of ego.



Sensitiveness is one of the most persistent obstacles of many sadhaks. There are two remedies for it – the psychic's confidence in the Mother and the surrender that goes with it, that is, “whatever she wills is best for me”, and the vastness which you feel now; – it is the wideness of the true self, of the true mental, vital, physical being also, from which such things fall off like dust, for they are of no importance to it whatever.

It is the one thing to do, to get permanently into the wideness, peace and silence and let the ego dissolve into it and the attachments fall away.



There can be no transformation of the being in an insensitive consciousness.



One has not to cure oneself of one's sensitiveness, but only acquire the power to rise to a higher consciousness taking such disenchantments as a sort of jumping-board. One way is not to expect even square dealings from others, no matter who the others are. And besides, it is good to have such experiences of the real nature of some people to which a generous nature is often blind; for that helps the growth of one's consciousness. The blow you wince at seems to you so hard because it is a blow the world of your mental formation has sustained. Such a world often becomes a part of our being. The result is that a blow dealt to it gives almost physical pain. The great compensation is that it makes you live more and more in the real world in contradistinction to the world of your imagination which is what you would like the real world to be. But the real world is not all that could be desired, you know, and that is why it has to be acted upon and transformed by the Divine Consciousness. But for that, knowledge of the reality, however unpalatable, is almost the first requisite. This knowledge often enough is best brought home to us through blows and bleedings. True, idealistic people, sensitive people, refined natures smart under such disillusionments more than do others who are somewhat thick-skinned, but that is no reason why fine feelings should be deprecated and the keen edge of fine susceptibilities be blunted. The thing is to learn to detach oneself from any such experience and learn to look at such perversions of others from a higher altitude from where one can regard these manifestations in the proper perspective – the impersonal one. Then our difficulties really and literally become opportunities. For knowledge, when it goes to the root of our troubles, has in itself a marvellous healing-power as it were. As soon as you touch the quick of the trouble, as soon as you, diving down and down, get at what really ails you, the pain disappears as though by a miracle. Unflinching courage to reach true Knowledge is therefore of the very essence of yoga. No lasting superstructure can be erected except on a solid basis of true Knowledge. The feet must be sure of their ground before the head can hope to kiss the skies.



Your surprise at X's behaviour shows that you do not yet know what kind of thing is the average human nature. Did you never hear of the answer of Vidyasagar when he was told that a certain man was abusing him, – “Why does he abuse me? I never did him a good turn (upakāra).” The unregenerate vital is not grateful for a benefit, it resents being under an obligation. So long as the benefit continues, it is effusive and says sweet things, as soon as it expects nothing more it turns round and bites the hand that fed it. Sometimes it does that even before, when it thinks it can do it without the benefactor knowing the origin of the slander, fault-finding or abuse. In all these dealings of yours there is nothing unusual, nothing, as you think, peculiar to you. Most have this kind of experience, few escape it altogether. Of course, people with a developed psychic element are by nature grateful and do not behave in this way.



Most men are, like animals, driven by the forces of Nature: whatever desires come, they fulfil them, whatever emotions come they allow them to play, whatever physical wants they have, they try to satisfy. We say then that the activities and feelings of men are controlled by their Prakriti, and mostly by the vital and physical nature. The body is the instrument of the Prakriti or Nature – it obeys its own nature or it obeys the vital forces of desire, passion, etc.

But man has also a mind and, as he develops, he learns to control his vital and physical nature by his reason and by his will. This control is very partial: for the reason is often deluded by vital desires and the ignorance of the physical and it puts itself on their side and tries to justify by its ideas, reasonings or arguments their mistakes and wrong movements. Even if the reason keeps free and tells the vital or the body, “Do not do this”, yet the vital and the body often follow their own movement in spite of the prohibition – man's mental will is not strong enough to compel them.

When people do sadhana, there is a higher Nature that works within, the psychic and spiritual, and they have to put their nature under the influence of the psychic being and the higher spiritual self or of the Divine. Not only the vital and the body but the mind also has to learn the Divine Truth and obey the divine rule. But because of the lower nature and its continued hold on them, they are unable at first and for a long time to prevent their nature from following the old ways – even when they know or are told from within what to do or what not to do. It is only by persistent sadhana, by getting into the higher spiritual consciousness and spiritual nature that this difficulty can be overcome; but even for the strongest and best sadhaks it takes a long time.



The desire for the Divine or for bhakti for the Divine is the one desire which can free one from all the others – at the core it is not a desire but an aspiration; a soul need, the breath of existence   of the inmost being, and as such it cannot be counted among desires.



Is there any time in the “straight path” for satisfying desires? If desire is not mastered, how can there be any straight walking on the straight path?



It is not yoga to give free play to the natural instincts and desires. Yoga demands mastery over the nature, not subjection to the nature.



Kāmanā bāsanā have no part in yoga, they cannot be its help (sahāya), they can only be hindrances. So long as desire and ego remain, there can be no surrender to the Divine, no fulfilment in the yoga. They are movements of the vital and cannot be anything else.

Egoless strength is strength which does not act for selfish motives or for the desires of the vital or to carry out the ideas of one's own mind, but exists only for the service of the Divine and as an instrument of the Divine.



Demand and desire are only two different aspects of the same thing – nor is it necessary that a feeling should be agitated or restless to be a desire; it can be, on the contrary, quietly fixed and persistent or persistently recurrent. Demand or desire comes from the mental or the vital, but a psychic or spiritual need is a different thing. The psychic does not demand or desire – it aspires; it does not make conditions for its surrender or withdraw if its aspiration is not immediately satisfied – for the psychic has complete trust in the Divine or in the Guru and can wait for the right time or the hour of the Divine Grace. The psychic has an insistence of its own, but it puts its pressure not on the Divine, but on the nature, placing a finger of light on all the defects there that stand in the way of the realisation, sifting out all that is mixed, ignorant or imperfect in the experience or in the movements of the yoga and never satisfied with itself or with the nature till it has got it perfectly open to the Divine, free from all forms of ego, surrendered, simple and right in the attitude and all the movements. This is what has to be established entirely in the mind and vital and in the physical consciousness before supramentalisation of the whole nature is possible. Otherwise what one gets is more or less brilliant, half-luminous, half-cloudy illuminations and experiences on the mental and vital and physical planes inspired either from some larger mind or larger vital or at the best from the mental reaches above the human that intervene between the intellect and the overmind. These can be very stimulating and satisfying up to a certain point and are good for those who want some spiritual realisation on these planes; but the supramental realisation is something much more difficult and exacting in its conditions and the most difficult of all is to bring it down to the physical level.



There are always two methods of living in the Supreme. One is to draw away the participation of the consciousness from things altogether and go so much inwards as to be separated from existence and live in contact with that which is beyond it. The other is to get to that which is the true Essence of all things, not allowing oneself to be absorbed and entangled by the external forms. Desire, attachment, slavery to the attractions of the external sense are the chief obstacle to this movement – so in either way they have to be got rid of. But it is quite possible to see the Supreme before the attraction of external sense is gone – only one cannot live securely in It if there is desire and external attachment because that is always taking one away from the inner poise.



All the ordinary vital movements are foreign to the true being and come from outside; they do not belong to the soul nor do they originate in it but are waves from the general Nature, Prakriti.

The desires come from outside, enter the subconscious vital and rise to the surface. It is only when they rise to the surface and the mind becomes aware of them, that we become conscious of the desire. It seems to us to be our own because we feel it thus rising from the vital into the mind and do not know that it came from outside. What belongs to the vital, to the being, what makes it responsible is not the desire itself, but the habit of responding to the waves or the currents of suggestion that come into it from the universal Prakriti.



The rejection of desire is essentially the rejection of the element of craving, putting that out from the consciousness itself as a foreign element not belonging to the true self and the inner nature. But refusal to indulge the suggestions of desire is also a part of the rejection; to abstain from the action suggested, if it is not the right action, must be included in the yogic discipline. It is only when this is done in the wrong way, by a mental ascetic principle or a hard moral rule, that it can be called suppression. The difference between suppression and an inward essential rejection is the difference between mental or moral control and a spiritual purification.

When one lives in the true consciousness one feels the desires outside oneself, entering from outside, from the universal lower Prakriti, into the mind and the vital parts. In the ordinary human condition this is not felt; men become aware of the desire only when it is there, when it has come inside and found a lodging or a habitual harbourage and so they think it is their own and a part of themselves. The first condition for getting rid of desire is, therefore, to become conscious with the true consciousness; for then it becomes much easier to dismiss it than when one has to struggle with it as if it were a constituent part of oneself to be thrown out from the being. It is easier to cast off an accretion than to excise what is felt as a parcel of our substance.

When the psychic being is in front, then also to get rid of desire becomes easy; for the psychic being has in itself no desires, it has only aspirations and a seeking and love for the Divine and all things that are or tend towards the Divine. The constant prominence of the psychic being tends of itself to bring out the true consciousness and set right almost automatically the movements of the nature.



Desire takes a long time to get rid of entirely. But, if you can once get it out of the nature and realise it as a force coming from outside and putting its claws into the vital and physical, it will be easier to get rid of the invader. You are too accustomed to feel it as part of yourself or planted in you – that makes it more difficult for you to deal with its movements and dismiss its ancient control over you.

You should not rely on anything else alone, however helpful it may seem, but chiefly, primarily, fundamentally on the Mother's Force. The Sun and the Light may be a help, and will be if it is the true Light and the true Sun, but cannot take the place of the Mother's Force.



It is good. No one can easily get rid of desires. What has first to be done is to exteriorize them, to push them out, on the surface and get the inner parts quiet and clear. Afterwards they can be thrown out and replaced by the true thing, a happy and luminous will one with the Divine's.



The necessities of a sadhak should be as few as possible; for there are only a very few things that are real necessities in life. The rest are either utilities or things decorative to life or luxuries. These a yogin has a right to possess or enjoy only on one of two conditions –

(1) If he uses them during his sadhana solely to train himself in possessing things without attachment or desire and learn to use them rightly, in harmony with the Divine Will, with a proper handling, a just organisation, arrangement and measure – or,

(2) if he has already attained a true freedom from desire and attachment and is not in the least moved or affected in any way by loss or withholding or deprival. If he has any greed, desire, demand, claim for possession or enjoyment, any anxiety, grief, anger or vexation when denied or deprived, he is not free in spirit and his use of the things he possesses is contrary to the spirit of sadhana. Even if he is free in spirit, he will not be fit for possession if he has not learned to use things not for himself, but for the Divine Will, as an instrument, with the right knowledge and action in the use, for the proper equipment of a life lived not for oneself but for and in the Divine.



It would certainly be very easy if all that one had to do were to follow one's desires; but to be governed by one's desires is not yoga.

Need and want are not the same thing. The fact that they could go on without it for so long shows that it was not a need.



Desire is a psychological movement, and it can attach itself to a “true need” as well as to things that are not true needs. One must approach even true needs without desire. If one does not get them, one must feel nothing.



As for the inconveniences, you should take them as a training in samatā. To be able to bear inconveniences is one of the most elementary necessities if one wants to enter into the true spirit of yoga.



Whether ascetic or non-ascetic, the yogi, the sadhak must become free from vital desire and spiritually master of the movements of his nature – and for that he must be free from ego and desire and duality. I have always made that quite clear – that indulgence of desire is no more part of this yoga than it is of Sannyasa. One must be able to use and handle physical things and physical life, but from the spiritual consciousness, not from the level of the vital ego.



All belongs to the Divine – there must be no ego or desire – only the Divine and its Light, Knowledge, Power, Ananda, action. But all this must come from above, not from the mixed lower cosmic forces.



All things are the Divine because the Divine is there, but hidden not manifest; when the mind goes out to things, it is not with the sense of the Divine in them, but for the appearances only which conceal the Divine. It is necessary therefore for you as a sadhak to turn entirely to the Mother in whom the Divine is manifest and not run after the appearances, the desire of which or the interest in which prevents you from meeting the Divine. Once the being is consecrated, then it can see the Divine everywhere – and then it can include all things in the one consciousness without a separate interest or desire.



After realisation whatever the higher Will demands is the best – but first, detachment is the rule. To reach the freedom without the discipline and development is given to few.



It is true that the mere suppression or holding down of desire is not enough, not by itself truly effective, but that does not mean that desires are to be indulged; it means that desires have not merely to be suppressed, but to be rejected from the nature. In place of desire there must be a single-minded aspiration towards the Divine.

As for love, the love must be turned singly towards the Divine. What men call by that name is a vital interchange for mutual satisfaction of desire, vital impulse or physical pleasure. There must be nothing of this interchange between sadhaks; for to seek for it or indulge this kind of impulse only leads away from the sadhana.



Your theory is a mistaken one. The free expression of a passion may relieve the vital for a time, but at the same time it gives it a right to return always. It is not reduced at all. Suppression with inner indulgence in subtle forms is not a cure, but expression in outer indulgence is still less a cure. It is perfectly possible to go on without manifestation if one is resolute to arrive at a complete control, the control being not a mere suppression but an inner and outer rejection.



You do not seem to have a correct idea of the nature of vital desire. Vital desire grows by being indulged, it does not become satisfied. If your desire were indulged, it would begin to grow more and more and ask for more and more. That has been our constant experience with the sadhaks and it confirms what has always been known about desire. Desire and envy have to be thrown out of the consciousness – there is no other way to deal with them.



Not necessarily suppression, if the refusal of food [to a desire] is accompanied by detachment in the major part of the being. The difference between suppression (nigraha) and self-control (saṃyama) is that one says “I cannot help desiring but I will not satisfy my desire”, while the other says “I refuse the desire as well as the satisfaction of the desire”.



Nigraha means holding down the movement, but a movement merely held down is only suspended – it is better to reject and dismiss, detaching yourself from it.



Everything which it hankers after is desirable to the vital – but the desire has to be rejected. “I won't desire” is quite the right thing to say, even if “I don't desire” cannot yet be said by the vital. Still there is something in the being that can even say “I don't desire” and refuse to recognise the vital desire as part of the true being. It is that consciousness which the peace and power bring that has to be recognised as the true “I” and made permanent in front.



It is always the habit of the vital being to find out things by which it persuades the mind and justifies its desires; and circumstances usually shape themselves to justify it still further. For what we have within us creates the circumstances outside us. What matters is that you should take inwardly a different position in the future.



Of course – the vital is insatiable. There are only two things that interfere with it – the limitations of the body and the disapprobation of the mind – but the latter is not always there. There is also of course the possibility of the psychic interfering, but to that the vital becomes pervious only at a certain stage. It is therefore the body that is the only check for most people.



It is difficult to get rid of desires altogether all at once – if the right ones have the upper hand, that already makes the ultimate victory sure. Therefore don't allow that to trouble you. A progressive change is the way these things work out – and if the progress has begun, then there can be a fundamental sense of certitude about the outcome of the sadhana and a quiet view upon what has to be done because it is sure to be done.



The vision simply means that when you clutch at anything and try to make it your own with an egoistic sense of possession, then however beautiful and wonderful it may be, it loses its value and becomes ordinary.



It is often the experience that when one gives up the insistence of desire for a thing, then the thing itself comes. The right attitude is to wait on the Divine Will and seek that only – desire always creates perturbation and even its fulfilment does not satisfy. Aspiration is a different thing. The oscillation between the two conditions you speak of, is the sign of a struggle in the physical consciousness – it must end by the Peace and Power fixing itself there, then the other will disappear.



It should be quite clear to you what the two opposite things are, the two things with which every sadhak is faced. One is the vehemence of earthly egoistic desire which brings only confusion and suffering and the other is the peace, force, joy, light of understanding which is the divine in you and which we are striving to establish in you. When you put yourself on the right side, things become easy; when you hesitate, and are divided, there is a double state; when something in you receives and clings to the desires then all goes wrong. You must learn to put always the weight of your choice on the right side. Certainly I shall do all to get the wrong will changed and the right one put in its place – whatever is the resistance or difficulty, that I shall do always.



The fear is again that of the physical consciousness or of the vital element in it – it is afraid if it gives up desire that it will lose everything – or everything it wants – and gain nothing in exchange or at least nothing it wants. It does not realise that it will get something far greater and more powerful and happy in place of this troubled desire and its doubtful and precarious fruits – for it has been accustomed to think of desire as the only possible motive of life. It does not know that the divine Force is there waiting to descend with its light and peace and joy bringing much greater things and a happier life. When this part can be enlightened and persuaded to want whole-heartedly the change, then a great difficulty, indeed the central difficulty will have gone.



It is the old vital nature that feels its human worldly desires will not be satisfied and feels like this. All that has not to be indulged but rejected and swept aside. In its place must come the wideness in which there is a self-existent peace and satisfaction and into that peace and wideness must come the Mother's greater peace, force, light, knowledge, Ananda.



There was and is the opening before you of a new stage in your spiritual development. For it to realise itself you must progress first in two directions. The first we have already pressed on you – the surmounting of those vital desires which linked you to the lower movements and invited the pressure of a hostile Force on your lower vital and your body, and the complete surrender of life and body to the One alone. The other is the descent of a full calm and strength and equanimity into these parts so that you may conquer life and its difficulties and do your work for the Divine. This calm and strength had often descended into your mind and higher vital, but these other parts were still open to much weakness and attachment and a self-indulgent movement. That must go if one wants to become a hero and master of spiritual action. In your life at your previous place these things were too much sheltered and allowed to remain; at your present place you have a chance to be by yourself with the Divine Force and look life in the face from the soul's inner strength and become master of circumstances. Outer difficulties or inconveniences you should not allow to alarm or depress you. Inner difficulties should also be met with detachment, calm, equality, the unshakable will to conquer.

As for the rest you have rightly said, “I must preserve my equanimity and a faith in Divine Guidance when falsehood or any trouble or difficulty confronts me.” The defect that opened the way to the bodily and other troubles was the faltering in your resolution to conquer the vital and follow the straight and high path and the consequent violent despair and depression it brought in its wake. Let these disappear altogether and do not allow them to rise in that way again. The path of spiritual calm and strength and the consecration of all your forces to the Divine is the one safe way for you and that you must now consistently follow.



It is again the old vain imagination prompted by an uprising of the dissatisfied desires of the vital nature. Evidently, the wrong attitude of desire must have been waiting for its opportunity and it gave the opportunity also for the old vital to rise and indulge in its accustomed movements. It is also evident that it was the pressure of the desire coming up from below that removed the Ananda. The psychic Ananda and the desire of the complaining and clamouring vital cannot go together; if desire comes up, the Ananda is obliged to draw back – unless you reject the desire in time and refuse to make any compromise with it. Especially when the Mother was giving you wideness and peace and intense Ananda, it was irrational in the extreme to give room to an external desire and sacrifice all that for its sake.



To yield to depression when things go wrong is the worst way of meeting the difficulty. There must be some desire or demand within you, conscious or subconscious, that gets excited and revolts against its not being satisfied. The best way is to be conscious of it, face it calmly and steadily throw it out.

If the lower vital (not the mind only) could permanently make up its mind that all desire and demand are contrary to the Truth and no longer call for them, these things would lose very soon their force of return.



Saturate your mind and vital with the Truth and remain calm and still. It is from unsatisfied desire that all suffering arises; take your stand on a calm free from desire. When that has come, all else of the Divine Truth, Love and Ananda can come and stand securely upon it.



You have done rightly about the things. These small desires obstruct greatly the change in the outer consciousness and the being must be free from them if the transformation is not to be hampered there.



It is the vital-physical that receives these suggestions and obeys these desires. What you have to do is to get the consciousness down into the whole of the vital proper so that not only the mind but the vital itself will reject these desires. In that case, the vital-physical desires will lose half their force.



If the peace and power that were acting on the head and in the chest, have come down into the stomach and below, that would indicate that they are no longer acting on the mind and emotional being only, but fully on the vital also – that is a great progress.

The desires you refer to are those of the vital-physical in the subtle physical consciousness – impulse to talk, essential hunger, thirst, etc. Peace and quietude full in the vital-physical and subtle physical and down even in the lowest levels, are necessary for the whole change to be made. The heat of which you speak is that of this subtle principle of vital-physical desire which exists for its own sake, not for the real needs of the body – that is why physical satisfaction does not diminish it.



It is the small habits of the lower vital being which gather all their strength to resist correction and try to occupy the consciousness. When they come you must learn to detach your inner consciousness from them entirely so that even when they strongly come they will not be able to occupy the consciousness or get any assent.



The vital in the physical easily slips back to its old small habits if it gets a chance. It is there that they stick. They go entirely only when that part gets equanimity and a simple natural freedom from all desires.



These habits of the physical-vital are almost automatic in their action and it takes either a very strong will or a persistent effort of self-discipline to get out this automatic, almost reflex action. You should not therefore be discouraged by the difficulty, but go on with the necessary perseverance of the will to press it out of existence.



The fact that the anger comes with such force is itself enough to show that it is not in you that it is but that it comes from outside. It is a rush of force from the universal Nature that tries to take possession of the individual being and make that being act according to the will of this outside force and not according to the will of the soul within. These things come in the course of the sadhana because the sadhak is liberating himself from the lower nature and trying to turn towards the Mother and live in her divine consciousness and the higher nature. The forces of the lower nature do not want that and so they make these rushes in order to recover their rule. It is necessary when that comes, to remain quiet within remembering the Mother or calling her and reject the anger or whatever else comes, whenever it comes or however often it comes. If that is done, then these forces begin to lose their power to invade. It is easier if one clearly feels them to be outside forces and foreign to oneself; but even if you cannot feel that yet when they enter, still the mind must keep that idea and refuse to accept them as any longer a part of the nature. The idea of the Mother being severe was of course a suggestion that came with the invading force so as to help it to enter. Such suggestions come to many sadhaks (though not so many as before) at Pranam and is the cause to them of much disturbance. Such suggestions must be firmly rejected at once.



In fact all these ignorant vital movements originate from outside in the ignorant universal Nature; the human being forms in his superficial parts of being, mental, vital, physical, a habit of certain responses to these waves from outside. It is these responses that he takes as his own character (anger, desire, sex etc.) and thinks he cannot be otherwise. But that is not so; he can change. There is another consciousness deeper within him, his true inner being, which is his real self, but is covered over by the superficial nature. This the ordinary man does not know, but the yogi becomes aware of it as he progresses in his sadhana. As the consciousness of this inner being increases by sadhana, the surface nature and its responses are pushed out and can be got rid of altogether. But the ignorant universal Nature does not want to let go and throws the old movements on the sadhak and tries to get them inside again; owing to a habit the superficial nature gives the old responses. If one can get the firm knowledge that these things are from outside and not a real part of oneself, then it is easier for the sadhak to repel such returns, or if they lay hold, he can get rid of them sooner. That is why I say repeatedly that these things rise not in yourself, but from outside.



I think you have always had an idea that to give expression to an impulse or a movement is the best way or even the only way to get rid of it. But that is a mistaken idea. If you give expression to anger, you prolong or confirm the habit of the recurrence of anger; you do not diminish or get rid of the habit. The very first step towards weakening the power of anger in the nature and afterwards getting rid of it altogether is to refuse all expression to it in act or speech. Afterwards one can go on with more likelihood of success to throw it out from the thought and feeling also. And so with all other wrong movements.

All these movements come from outside, from the universal lower Nature, or are suggested or thrown upon you by adverse forces – adverse to your spiritual progress. Your method of taking them as your own is again a wrong method; for by doing that you increase their power to recur and take hold of you. If you take them as your own, that gives them a kind of right to be there. If you feel them as not your own, then they have no right, and the will can develop more power to send them away. What you must always have and feel as yours is this will, the power to refuse assent, to refuse admission to a wrong movement. Or if it comes in, the power to send it away, without expressing it.

Of course the best way will be if you can keep the contact more with the Mother and her Light and Force and receive and accept and follow only what comes from that higher force.



It is really simply the recurrence of an old habit of the nature. Look at it and see how trifling is the occasion of the rising of this anger and its outburst – it becomes more and more causeless – and the absurdity of such movements itself. It would not really be difficult to get rid of it if, when it comes, you looked at it calmly – for it is perfectly possible to stand back in one part of the being, observing in a detached equanimity even while the anger rises on the surface – as if it were someone else in your being who had the anger. The difficulty is that you get alarmed and upset and that makes it easier for the thing to get hold of your mind which it should not do.

Help we are giving you – stand back so as to be able to feel it and not this obsession of these surface movements.



That is the right thing that must happen always when anger or anything else rises. The psychic reply must become habitual pointing out that anger is neither right nor helpful and then the being must draw back from these outward things and take its stand in its inner self, detach from all these things and people. It is this detachment that is the first thing that must be gained by the sadhak – he must cease to live in these outward things and live in his inner being. The more that is done the more there is a release and peacefulness. Afterwards when one is secure in this inner being, the right thing to do, the right way to deal with men and things will begin to come.



When it is the psychic that rules all the movements of the being, then it [anger] completely disappears and when the equanimity of the higher consciousness takes complete possession of the lower vital. Till then one can establish control, diminish and reduce it to a touch that has no outward effect or a wave that passes without life-expression.



Yes, certainly. Infinite peace, universal love can remove anger – if they are complete and stable.



It is true that anger and strife are in the nature of the human vital and do not go easily; but what is important is to have the will to change, and the clear perception that these things must go. If that will and perception are there, then in the end they will go. The most important help to it is, here also, for the psychic being to grow within – for that brings a certain kindliness, patience, charity towards all and one no longer regards everything from the point of view of one's own ego and its pain or pleasure, likings and dislikings. The second help is the growth of the inner peace which outward things cannot trouble. With the peace comes a calm wideness in which one perceives all as one self, all beings as the children of the Mother and the Mother dwelling in oneself and in all. It is that towards which your sadhana will move, for these are the things which come with the growth of the psychic and spiritual consciousness. Then these troubled reactions to outward things will no longer come.



It is indeed when the quietude comes down from above or comes out from the psychic that the vital becomes full of peace or of kindliness and goodwill. It is therefore that the inner psychic quietude first and afterwards the peace from above must occupy the whole being. Otherwise such things as anger in the vital can be controlled but it is difficult to get rid of them altogether without this occupation by the inner quietude and higher peace. That you should depend on the Mother for the sadhana is the best attitude, for it is indeed her Force that does the sadhana in you.



These things, hard forms of speech, anger etc. are habits formed by the vital-physical consciousness and, as they are supported by the subconscient, very difficult to change. If one can conquer or change them by force of will or mental or spiritual control, so much the better. But if one cannot do this at once, one must not be upset or think oneself unfit. It is easier for most to realise the Divine or enter into the psychic consciousness than to change this part of the nature; but once the psychic consciousness governs or the higher consciousness descends then it is much easier for these to go. You must not therefore be discouraged by these recurrences or persistences, but try always to stand back in an inner quietude and if they come let them pass away like a cloud across the light. In time these things will be finally dealt with by the Force.



It is indeed a very good sign that the anger when it comes is brief and subdued and no longer expressed in the outward – for that is one very marked stage always of the rejection of something not wanted by the nature. It comes still but it has no longer the old force, duration, intensity, completeness. The externalised condition is often used to show or test the progress made in the outer nature itself, for when one is entirely within these outward movements remain quiescent, so the extent to which they are changed cannot be so easily measured. But of course it is the going inward that most helps to deliver the nature.



If the anger did not come, it must be because the vital force of the attack is diminishing and it must be more in the physical mind and the external (physical) vital that it acts. You have a great strength for action; as for the inner growth and action of the sadhana you have a strength there too of the psychic and the vital, – it is only the external being that finds these difficulties in its way and is momentarily overcome or affected by them. Things always come in the way when one wants to progress in the sadhana, but in the end if one is sincere in one's aspiration these troubles help to prepare the victory of the soul over all that opposes.

The inner will prevails sometimes, sometimes it does not prevail for the time being. That is quite normal. It depends on certain conditions which the physical mind does not see. As one grows in knowledge, one becomes aware of these unseen conditions and understands better what happens.

The fire is always the fire of purification – it is very red when it is acting on the vital; when the vital no longer covers the psychic, then the rose colour of the psychic comes out more and more.

The house you saw is the new building of the nature, especially in the vital, which is being prepared by the sadhana.



The reason why quietness is not yet fixed and anger returns is that you allow your physical mind to become active. In regard to the sadhana it begins to think there is this defect in you and that defect and therefore the sadhana does not become immediately effective and perfect. This makes the vital nervous or despondent and in the despondency a state of irritation arises. At the same time this mind becomes active as it has now with regard to X or begins to judge and criticise and this too leads to nervousness and irritation. These things belong to the old mind you are trying to leave and therefore stand in the way of concentration and quietude. They should be stopped at their root by rejecting the suggestions of the physical mind as soon as they begin. A new consciousness is coming based upon inner silence and quietude. You must wait quietly for that to develop. True knowledge, true perceptions of people and things will come in that new silent consciousness. The mind's view of people and things must necessarily be either limited and defective or erroneous – to go on judging by it is now a waste of time. Wait for the new consciousness to develop and show you all in a new and true light. Then the tendency to anger which arises from this mind and is a violent impatience directed against things the mind and vital do not like, would have no ground to rise at all – or if it rose without cause could be more easily rejected. Rely for the sadhana on the Mother's grace and her Force, yourself remembering always to keep only two things, quietude and confidence. For things and people, leave them to the Mother also; as you have difficulties in your nature, so they have too; but to deal with them needs insight, sympathy, patience.

About the attachment to things, the physical rejection of them is not the best way to get rid of it. Accept what is given you, ask for what is needed and think no more of it – attaching no importance, using them when you have, not troubled if you have not. That is the best way of getting rid of the attachment.



If you look closely, you will see that all these things – the rudeness of one, the anger of another – are exceedingly slight things which should be received with indifference. Do not allow them to trouble you so much. The one thing of supreme importance is your sadhana and your spiritual growth. Let nothing touch or disturb that.



The Essays on the Gita explain the ordinary Karmayoga as developed in the Gita, in which the work done is the ordinary work of human life with only an inward change. There too the violence to be used is not a personal violence done from egoistic motives, but part of the ordered system of social life. Nothing can spiritually justify individual violence done in anger or passion or from any vital motive. In our yoga our object is to rise higher than the ordinary life of men and in it violence has to be left aside altogether.



An inner psychic or spiritual change is not brought about by violence. It is not a change of conduct that has to be done in the sadhaks, but a change of soul and spirit governing the mind and vital and body instead of the mind and vital governing. Violence is the drastic contradiction of that; it makes mental egoism and vital passion and fury or else cruelty the rulers. Violence in ordinary Nature does not justify violence in spiritual work.



In all things there must be a control over thought and speech also. But while rajasic violence is excluded, a calmly forceful severity of thought and speech where severity is needed is sometimes indispensable.



If you want to do yoga, you must get rid of fear. Yoga and fear do not go together.



It is true that what one fears has the tendency to come until one is able to look it in the face and overcome one's shrinking. One must learn to take one's foundation on the Divine and overcome the fear, relying on the help to carry one through all things even unpleasant and adverse. There is a Force that works even through them for the seeker and carries him towards his goal.



Yes, fear creates imaginary terrors – even if there is real danger, fear does not help; it clouds the intelligence, takes away presence of mind and prevents one seeing the right thing to do.

Let the Force at work increase, till it clears out the mixed consciousness altogether.



It is a mistake to think that by fearing or being unhappy you can progress. Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object of fear. Unhappiness weakens the strength and lays one more open to the causes of unhappiness.

One can be quiet, happy, cheerful without being all that in a light or shallow way – and the happiness need not bring any vital reaction. All that you need to do is to be observant and vigilant, – watchful so that you may not give assent to wrong movements or the return of the old feelings, darkness, confusion, etc. If you remain vigilant, then with the increase of the Force upholding you, a power of self-control will come, a power to see and reject the wrong turn or the wrong reaction when it comes. Fear and unhappiness will not give you that. It is only by this vigilance accompanied by an opening to the supporting and guiding Force that it will come. What you describe as a capacity to choose the right and the feeling of strength or power that can stop the wrong movement and take the right one as soon as it recognises them is just this control and vigilance. It is by this control and vigilance supported by the Force that you can prevent the love and devotion too from being mixed with or replaced by selfish desires and impurities. The more you open, the more this power will increase in you.



You should throw away fear as well as anger and go quietly on your way putting your confidence in the Mother.



[Ways to remove fear:] By bringing down strength and calm into the lower vital (region below the navel). Also by will and imposing calm on the system when the fear arises. It can be done in either way or both together.



There is no fear in the higher Nature. Fear is a creation of the vital plane, an instinct of the ignorance, a sense of danger with a violent vital reaction that replaces and usually prevents or distorts the intelligence of things. It might almost be considered as an invention of the hostile forces.



Jealousy should not be there if there is no ground for it, for then it is absurd and meaningless – but also when there is reason for it according to common standards, it should not be there, for it is a sentiment lacking in nobility and quite un-yogic.

As for getting rid of lobha, certainly the Mother's full help will be with you.



It is of course the old reaction – jealousy is certainly there, or you would not feel this violent sorrow. That it subsists still in the recesses and rises with such vehemence shows how deeply rooted this movement was in your physical consciousness. You have not been able to root it out because when it comes you associate yourself entirely with it and abandon yourself to its outcries and violence. You must have the strength to stand back from it in that part of your nature which is free – only then will you be able to push it away from you; and it is only if it is pushed away from you each time it rises that it will consent to disappear and return no more. As for our support and help it is there, but you must remain conscious of it – and you must not allow any wrong ideas like those of this morning to diminish the sense of unity and contact with the Mother.



I do not see why you make such a big difference between the quarrels and jealousy over other women and quarrels and jealousy over other attractions not of a sexual character. They both spring from the same primary impulse, the possessive instinct which is at the base of ordinary vital love. In the latter case, as often sexual jealousy is not possible, the mind supports itself on other motives which seem to it quite reasonable and justifiable – it may not be conscious that it is being pushed by the vital, but the quarrels and the vivacity of the disagreement are there all the same. Whether you had or had not both forms of it, is not very material and does not make things better or worse. It is the getting rid of the instinct itself that matters, whether from the psychological point of view or from that of a spiritual change.

The one thing that is of any importance is the fact that the old personality which you were throwing out has reasserted itself for the moment, as you yourself see. It has confused your mind, otherwise you would not ask the question whether it is there still and how that agrees with my description of your aspiration and glimpse of turning entirely to the Mother as true and real. Of course, they were true and real and sincere and they are still there even if for a moment clouded over. You know well enough by this time that the whole being is not one block so that if one part changes, all changes miraculously at the same time. Something of the old things may be there submerged and rise up again if the pressure and fixed resolution to get rid of them slackens. I do not know to what you refer when you speak of the statement that – “Light and Darkness, Truth and Falsehood cannot dwell together”; but certainly it can only mean that in the spiritual endeavour one cannot allow them to dwell together, – the Light, the Truth must be kept, the Darkness, the falsehood or error pushed out altogether. It certainly did not mean that in human beings there can be either only all light or only all darkness and whoever has any weakness in him has no light and no sincere aspiration and no truth in his nature. If that were so, yoga would be impossible.

All the sadhaks in this Ashram would be convicted of insincerity and of having no true sadhana – for who is there in whom there is no obscurity and no movement of ignorance? If you have fallen down from the consciousness you had, it is because instead of dismissing the dispute with X as a moment's movement, you begin to brood on it and prolong the wrong turn it gave. It is no use persisting in the feelings that it creates in you. You have only to do what I have been trying to tell you. Draw back from them and, having seen what is there in the nature, dismiss them quietly and turn back again to the true consciousness, opening yourself to receive once more the Truth that is creating you anew and let it come down into all your nature.


1 Sri Aurobindo drew an arrow indicating “happiness”.


2 in the chase of it (In the ‘Letters on Yoga’)


3 bigger (In the ‘Letters on Yoga’)


4 A Search in Secret India, p. 157.


5 ibid., pp. 157-158.


6 ibid., p. 158.


7 Man's laughter and tears.


8 ibid., p. 156.


9 Physical exercise.


10 “After all we are human – we have not become gods.”


11 Eugen Sandow (1867–1925), born Friedrich Wilhelm Mόller, was a Prussian pioneering bodybuilder. He was well-known due his ouwn health and simple recipes of it: “My muscle display performances, coupled with my daily walks and dumbell exercises... I occasionally prefer a bit more, so I will do this while smoking a cigar or reading in my chair by ‘flicking’ my muscles... I do not care for anything intoxicating (hard liquor), but do enjoy a beer or some wine on occasion. I never touch tea or coffee. I eat ‘plain’, wholesome food for the most part, but do ‘indulge’ on occasion. I have my meals at regular intervals, and prefer simple foods that are easy to digest. I chew my food well and believe strongly that mastication is a key to good health. I believe a good nights sleep is very important in maintaining health. I am not able, due to my performance schedule, to go to bed before midnight, so I remain in bed asleep until 11 typically. Year round I take cold baths, and afterwards, I do a light-weight dumbell routine. I then have breakfast, then attend to my correspondence. I then enjoy seeing my friends. After this, I typically go for a long walk or if it is not sunny, I will take a ride in a horse-drawn carriage. I have my dinner promptly at 7 p.m., then attend my evening performance. After appearing at the theatre, I will have my evening cold bath, followed by a late night supper.”


12 what's the point, what for (French)


13 There is a steady drawing of the Force possible which is not what I mean by pulling – drawing of the Force is quite common and helpful.


14 E.g. the Russellian fear of emptiness which is the form the active mind gives to Silence. Yet it was on what you call emptiness, on the Silence, that my whole yoga was founded and it was through it that there came afterwards all the inexhaustible riches of a greater Knowledge, Will and Joy – all the experiences of greater mental, psychic and vital realms, all the ranges up to overmind and beyond. The cup has often to be emptied before it can be new-filled; the yogin, the sadhak ought not to be afraid of emptiness or silence.


15 A sweet dish prepared from milk and rice.


16 In Bengali. The sense of the word here is regret and affection.


17 The Dispensary is situated below Sri Aurobindo's window.


18 “I would die if I had to admit my faults.”


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