SECTION SIX

Sadhana through Meditation 

 

          YOUR questions cover the whole of a very wide field. It is therefore necessary to reply to them with some brevity, touching only on some principal points.

 

1.       1. What meditation exactly means.

There are two words used in English to express the Indian idea of dhyāna, “meditation” and “contemplation”. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyāna, for the principle of dhyāna is mental concentration whether in thought, vision or knowledge.

 

There are other forms of dhyāna. There is a passage in which Vivekananda advises you to stand back from your thoughts, let them occur in your mind as they will and simply observe them and see what they are. This may be called concentration in self-observation.

 

This form leads to another, the emptying of all thought out of the mind so as to leave it a sort of pure vigilant blank on which the divine knowledge may come and imprint itself, undisturbed by the inferior thoughts of the ordinary human mind and with the clearness of a writing in white chalk on a blackboard. You will find that the Gita speaks of this rejection of all mental thought as one of the methods of yoga and even the method it seems to prefer. This may be called the dhyāna of liberation, as it frees the mind from slavery to the mechanical process of thinking and allows it to think or not to think, as it pleases and when it pleases, or to choose its own thoughts or else to go beyond thought to the pure perception of Truth called in our philosophy Vijñāna.

 

Meditation is the easiest process for the human mind, but the narrowest in its results; contemplation more difficult, but 

 

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greater; self-observation and liberation from the chains of Thought the most difficult of all, but the widest and greatest in its fruits. One can choose any of them according to one's bent and capacity. The perfect method is to use them all, each in its own place and for its own object; but this would need a fixed faith and firm patience and a great energy of Will in the self-application to the yoga.

 

2.      2.What should be the object or ideas for meditation?

Whatever is most consonant with your nature and highest aspirations. But if you ask me for an absolute answer, then I must say that Brahman is always the best object for meditation or contemplation and the idea on which the mind should fix is that of God in all, all in God and all as God. It does not matter essentially whether it is the Impersonal or the Personal God, or subjectively, the One Self. But this is the idea I have found the best, because it is the highest and embraces all other truths, whether truths of this world or of the other worlds or beyond all phenomenal existence, – “All this is the Brahman.” In the third issue of Arya, at the end of the second instalment of the Analysis of the Isha Upanishad, you will find a description of this vision of the All¹ which may be of help to you in understanding the idea.

 

3.      3.Conditions internal and external that are most essential for meditation.

There are no essential external conditions, but solitude and seclusion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginner. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.

 

The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc.

 

The second is an increasing purity and calm of the inner consciousness (citta) out of which thought and emotion arise,

 

¹ See Sri Aurobindo, Isha Upanishad (1965 Edition), p. 35. 

 

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i.e. a freedom from all disturbing reactions, such as anger, grief, depression, anxiety about worldly happenings etc. Mental perfection and moral are always closely allied to each other.

 

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Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in he consciousness and dealing with it.

 

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Concentration means fixing the consciousness in one place or on one object and in a single condition. Meditation can be diffusive, e.g., thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it, etc.

 

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Concentration, for our yoga, means when the consciousness is fixed in a particular state (e.g. peace) or movement (e.g. aspiration, will, coming into contact with the Mother, taking the Mother's name); meditation is when the inner mind is looking t things to get the right knowledge.

 

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Then as to concentration. Ordinarily the consciousness is spread out everywhere, dispersed, running in this or that direction, after this subject and that object in multitude. When anything has to be done of a sustained nature the first thing one does is to draw back all this dispersed consciousness and concentrate. It is then, if one looks closely, bound to be concentrated in one place and on one occupation, subject or object – as when you are 

 

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composing a poem or a botanist is studying a flower. The place is usually somewhere in the brain if it is the thought, in the heart if it is the feeling in which one is concentrated. The yogic concentration is simply an extension and intensification of the same thing. It may be on an object as when one does Tratak on a shining point – then one has to concentrate so that one sees only that point and has no other thought than that. It may be on an idea or word or a name, the idea of the Divine, the word OM, the name Krishna, or a combination of idea and word or idea and name. But further in yoga one also concentrates in a particular place. There is the famous rule of concentrating between the eyebrows – the centre of the inner mind, of occult vision, of the will is there. What you do is to think firmly from there on whatever you make the object of your concentration or else try to see the image of it from there. If you succeed in this then after a time you feel that your whole consciousness is centred there in that place – of course for the time being. After doing it for some time and often it becomes easy and normal.

 

I hope this is clear. Well, in this yoga, you do the same, not necessarily at that particular spot between the eyebrows, but anywhere in the head or at the centre of the chest where the physiologists have fixed the cardiac centre. Instead of concentrating on an object, you concentrate in the head in a will, a call for the descent of the peace above or, as some do, an opening of the unseen lid and an ascent of the consciousness above. In the heart centre one concentrates in an aspiration, for an opening, for the presence of the living image of the Divine there or whatever else is the object. There may be Japa of a name but, if so, there must also be a concentration on it and the name must repeat itself there in the heart centre.

 

It may be asked what becomes of the rest of the consciousness when there is this local concentration? Well, it either falls silent as in any concentration or, if it does not, then thoughts or other things may move about, as if outside, but the concentrated part does not attend to them or notice. That is when the concentration is reasonably successful.

 

One has not to fatigue oneself at first by long concentration if one is not accustomed, for then in a jaded mind it loses its 

 

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power and value. One can relax and meditate instead of concentrating. It is only as the concentration becomes normal that one can go on for a longer and longer time.

 

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One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all fully to the Divine, removing all that is opposed to that turning and opening.

 

This is what is called in this yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental, vital, physical) consciousness to rise up to meet the higher consciousness above and for the powers of the higher (spiritual nature) consciousness to descend into mind, life and body. This is what is called in this yoga the spiritual transformation. If one begins with this movement then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised.

 

The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out ofthem into the free and integral spiritual experience and knowledge and integral change of the being and nature. 

 

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If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.

 

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I have not the original chapter before me just now; but from the sentences quoted¹ it seems to be the essential mental Idea. As for instance in the method of Vedantic knowledge one concentrates on the idea of Brahman omnipresent – one looks at a tree or other surrounding object with the idea that Brahman is there and the tree or object is only a form. After a time if the concentration is of the right kind, one begins to become aware of a presence, an existence, the physical tree form becomes a shell and that presence or existence is felt to be the only reality. The idea then drops, it is a direct vision of the thing that takes its place – there is no longer any necessity of concentrating on the idea, one sees with a deeper consciousness, sa pasyati. It should be noted that this concentration on the idea is not mere thinking, mananam – it is an inner dwelling on the essence of the Idea.

 

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There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits you.

 

¹ “This concentration proceeds by the Idea... for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm.” Sri Aurobindo, The Synthesis of Yoga (Centenary Edition), p. 307. 

 

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             You can concentrate on the sun, but to concentrate on the Divine is better than to concentrate on the sun.

 

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Most people associate consciousness with the brain or mind because that is the centre for intellectual thought and mental vision, but consciousness is not limited to that kind of thought or vision. It is everywhere in the system and there are several centres of it, e.g., the centre for inner concentration is not in the brain but in the heart, – the originating centre of vital desire is still lower down.

 

The two main places where one can centre the consciousness for yoga are in the head and in the heart – the mind-centre and the soul-centre.

 

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Brain concentration is always a tapasya and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.

 

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At the top of the head or above it is the right place for yogic concentration in reading or thinking.

 

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The sitting motionless posture is the natural posture for concentrated meditation – walking and standing are active conditions. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best position for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why yogis always sit in an āsana. One can 

 

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accustom oneself to meditate walking, standing, lying but sitting is the first natural position.

 

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It is better to make the deeper concentration when you are alone or quiet. Outward sounds ought not to disturb you.

 

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It is certainly much better to remain silent and collected for a time after the meditation. It is a mistake to take the meditation lightly – by doing that one fails to receive or spills what is received or most of it.

 

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You enter into a condition of deep inwardness and quiet. But if one comes too suddenly out of it into the ordinary consciousness, then there may be a slight nervous shock or a beating of the heart such as you describe, for a short time. It is always best to remain quiet for a few moments before opening the eyes and coming out of this inwardness.

 

Your new feeling about the work is all right, it is part of the new quietude and shows that the consciousness is getting more poised and free. Laziness is not likely to come.

 

The open ground you saw is the symbol of the silent inner consciousness free and bright and clear and calm.

 

The things you see are mostly indications of a working that is going on inside you; there is no fear that they will be merely visions without effect on the consciousness. Already your consciousness has changed much and yet it is only a beginning of the still greater change that is to come.

 

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What you saw about the outward going movements was certainly not imagination, it was a true and accurate perception and vision of their action. To feel yourself separate from them and

 

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see them is the right inner condition necessary for getting rid of them in the end altogether.

 

Concentration is very helpful and necessary – the more one concentrates (of course in the limits of the body's capacity without straining it), the more the force of the yoga grows. But you must be prepared for the meditation being sometimes not successful and not get upset by it – for that variability of the meditations happens to everybody. There are different causes for it. But it is mostly something physical that interferes, either the need of the body to take time to assimilate what has come or been done; sometimes inertia or dullness due to causes such as those you mention or others. The best thing is to remain quiet and not get or nervous or dejected – till the force acts again.

 

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One can have no fixed hours of meditation and yet be doing sadhana.

 

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Both the realisation and the subsequent idea have their truth. In the beginning for a long time concentration is necessary even by effort because the nature, the consciousness are not ready. Even then the more quiet and natural the concentration, the better. But when the consciousness and nature are ready, then concentration must become spontaneous and easily possible without effort at all times. Even at last it becomes the natural and permanent condition of the being – it is then no longer concentration, but the settled poise of the soul in the Divine.

 

It is true that to be concentrated and do an outward action at the same time is not at first possible. But that too becomes possible. Either the consciousness divides into two parts, one the inner poised in the Divine, the other the outer doing the outer work – or else the whole is so poised and the force does the work through the passive instrument.  

 

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Naturally one does not get tired if the meditation has become natural. But if the capacity is not there yet, then many cannot go on without a strain which brings fatigue.

 

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If the mind gets tired, naturally it is difficult to concentrate – unless you have become separated from the mind.

 

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You have to separate yourself from the mind also. You have to feel yourself even in the mental, vital, physical levels (not only above) a consciousness that is neither mind, life, nor body.

 

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Effort means straining endeavour. There can be an action with a will in it in which there is no strain or effort.

 

Straining and concentration are not the same thing. Straining implies an over-eagerness and violence of effort, while concentration is in its nature quiet and steady. If there is restlessness or over-eagerness, then that is not concentration.

 

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It was by your personal efforts without guidance that you got into difficulties and into a heated condition in which you could not meditate etc. I asked you to drop the effort and remain quiet and you did so. My intention was that by your remaining quiet it would be possible for the Mother's Force to work in you and establish a better starting-point and a course of initial experiences. It was what was beginning to come; but if your mind again becomes active and tries to arrange the sadhana for itself, then disturbances are likely to come. The Divine Guidance works best when the psychic is open and in front (yours was beginning to open), but it can also work even when the sadhak is either not conscious of it or else knows it only by its results. As for Nirvikalpa  

 

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Samadhi, even if one wants it, it is only the result of a long sadhana in a consciousness prepared for it – it is no use thinking of it when the inner consciousness is only just beginning to open to yogic experience.

 

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If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several ways of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill – this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction – the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after a time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part which is the object of observation, the Prakriti part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before they enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence.

 

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The mind is always in activity, but we do not observe fully what it is doing, but allow ourselves to be carried away in the stream of continual thinking. When we try to concentrate, this stream of 

 

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self-made mechanical thinking becomes prominent to our observation. It is the first normal obstacle (the other is sleep during meditation) to the effort for yoga.

 

The best thing to do is to realise that the thought-flow is not yourself, it is not you who are thinking, but thought that is going on in the mind. It is Prakriti with its thought-energy that is raising all this whirl of thought in you, imposing it on the Purusha. You as the Purusha must stand back as the witness observing the action, but refusing to identify yourself with it. The next thing is to exercise a control and reject the thoughts – though sometimes by the very act of detachment the thought-habit falls away or diminishes during the meditation and there is a sufficient silence or at any rate a quietude which makes it easy to reject the thoughts that come and fix oneself on the object of meditation. If one becomes aware of the thoughts as coming from outside, from the universal Nature, then one can throw them out before they reach the mind; in that way the mind finally falls silent. If neither of these things happens, a persistent practice of rejection becomes necessary – there should be no struggle or wrestling with the thought, but only a quiet self-separation and refusal. Success does not come at first, but if consent is constantly withheld, the mechanical whirl eventually ceases and begins to die away and one can then have at will an inner quietude or silence.

 

It should be noted that the result of the yogic processes is not, except in rare cases, immediate and one must apply the will-patience till they give a result which is sometimes long in coming if there is much resistance in the outer nature.

 

How can you fix the mind on the higher Self so long as you have no consciousness or experience of it? You can only concentrate on the idea of the Self or else one can concentrate on the idea of the Divine or the Divine Mother or on an image or on the feeling of devotion calling the presence in the heart or the Force to work in the mind and heart and body and liberate the consciousness and give the self-realisation. If you concentrate on the idea of the Self, it must be with the conception of the Self as something different from mind and its thoughts, the vital and its feelings, the body and its actions – something standing back from all 

 

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these, something that you can come to feel concretely as an Existence-Consciousness, separate from all that yet freely pervading all without being involved in these things.

 

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If you try to apply everything you read, there will be no end to your new beginnings. One can stop thinking by rejecting the thoughts and in the silence discover oneself. One can do it by letting the thoughts run down while one detaches oneself from them. There are a number of other ways. This one related in X's book seems to me the Adwaita-jnani method of separating oneself from body, vital, mind, by viveka, discrimination, “I am not the body, I am not the life, I am not the mind” till he gets to the self, separate from mind, life and body. That also is one way of doing it. There is also the separation of Purusha from Prakriti till one becomes the witness only and feels separate from all the activities as the Witness Consciousness. There are other methods also.

 

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The method of gathering of the mind is not an easy one. It is better to watch and separate oneself from the thoughts till one becomes aware of a quiet space within into which they come from outside.

 

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For the buzz of the physical mind, reject it quietly, without getting disturbed, till it feels discouraged and retires shaking its head and saying, “This fellow is too calm and strong for me.” There are always two things that can rise up and assail the silence, – vital suggestions, the physical mind's mechanical recurrences. Calm rejection for both is the cure. There is a Purusha within who can dictate to the nature what it shall admit or exclude, but its will is a strong, quiet will; if one gets perturbed or agitated over the difficulties, then the will of the Purusha cannot act effectively as it would otherwise.

 

The dynamic realisation will probably take place when the

 

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higher consciousness comes fully down into the vital. When it comes into the mental it brings the peace of the Purusha and liberation and it may bring also knowledge. It is when it comes into the vital that the dynamic realisation becomes present and living.

 

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To be able to detach oneself from the action of the mechanical mind is the first necessity; it is easier then for the quiet and peace of mind to remain undisturbed by this action even if it occurs.

 

If the peace and silence continue to come down, they usually become so intense as to seize the physical mind also after a time.

 

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It was rather that the active mind became more quiet so that the movements of the mechanical mind became more evident – that is what often happens. What has to be done in that case is to detach oneself from these movements and concentrate without further attention to them. They are then likely to sink into quietude or fall away.

 

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That is the nature of the mechanical mind – it is not due to any sensitiveness in it. Only as the other parts of the mind are more silent and under control, this activity looks more prominent and takes more space. It usually wears itself out, if one goes on rejecting it.

 

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You are probably paying too much attention to them [the thoughts of the mechanical mind]. It is quite possible to concentrate and let the mechanical activity pass unnoticed.

 

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I am not quite sure about what you propose. It is of course because of the old habit of the mental consciousness that it goes 

 

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on receiving the thoughts from outside in spite of its being a fatigue – not that it wants them, but that they are accustomed to come and the mind mechanically lets them in and attends to them by force of habit. This is always one of the chief difficulties in yoga when the experiences have begun and the mind wants to be always either concentrated or quiet. Some do what you propose and after a time succeed in quieting the mind altogether or the silence comes down from above and does it. But often when one tries this, the thoughts become very active and resist the silencing process and that is very troublesome. Therefore many prefer to go on slowly letting the mind quiet down little by little, the quietness spreading and remaining for longer periods until the unwanted thoughts fall away or recede and the mind is left free for knowledge from within and above.

 

What you might do is to try and see what results – if the thoughts attack too much and trouble, you could stop – if the mind quiets down quickly or more and more, then continue.

 

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The more the psychic spreads in the outer being, the more all these things [the mechanical activities of the subconscious mind] fall quiet. That is the best way. Direct efforts to still the mind are a difficult method.

 

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The best help for concentration is to receive the Mother's calm and peace into your mind. It is there above you – only the mind and its centres have to open to it. It is what the Mother is pushing upon you in the evening meditation.

 

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Chit is the pure consciousness, as in Sat-Chit-Ananda.

 

Chitta is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse, etc. It is these that in the Patanjali system 

 

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have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

 

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.

 

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If you suppress the Chittavrittis, you will have no movements of the Chitta at all; all will be immobile until you remove the suppression or will be so immobile that there cannot be anything else than immobility.

 

If you still them, the Chitta will be quiet, whatever movements there are will not disturb the quietude.

If you control or master, then the Chitta will be immobile when you want, active when you want, and its action will be such that what you wish to get rid of, will go, only what you accept as true and useful will come.

 

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It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of meditation, not fighting with the mind or making mental efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving any sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. If it is too persistent, a steady rejection without strain or struggle is the one thing to be done.

 

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Let us not exaggerate anything. It is not so much getting rid of 

 

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mental activity as converting it into the right thing.... What has to be surpassed and changed is the intellectual reason which sees things from outside only, by analysis and inference – when it does not do it rather by taking a hasty look and saying “so it is” or “so it is not”. But you can't do that unless the old mental activity becomes a little quiet. A quiet mind does not involve itself in its thoughts or get run away with by them; it stands back, detaches itself, lets them pass, without identifying itself, without making them its own. It becomes the witness mind watching the thoughts when necessary, but able to turn away from them and receive from within and from above. Silence is good, but absolute silence is not indispensable, at least at this stage. I do not know that to wrestle with the mind to make it quiet is of much use, usually the mind gets the better at that game. It is this standing back, detaching oneself, getting the power to listen to something else, other than the thoughts of the external mind that is the easier way. At the same time one can look up as it were, imaging to oneself the Force as there just above and calling it down or quietly expecting its help. That is how most people do it, till the mind falls gradually quiet or silent of itself, or else silence begins to descend from above. But it is important not to allow the depression or despair to come in because there is no immediate success; that can only make things difficult and stop any progress that is preparing.

 

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The silent mind is a result of yoga; the ordinary mind is never silent.... The thinkers and philosophers do not have the silent mind. It is the active mind they have; only, of course, they concentrate, so the common incoherent mentalising stops and the thoughts that rise or enter and shape themselves are coherently restricted to the subject or activity in hand. But that is quite a different matter from the whole mind falling silent.

 

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The mind when it is not in meditation or in complete silence, is 

 

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always active with something or other – with its own ideas or desires or with other people or with things or with talking etc.

 

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That is not called meditation – it is a divided state of consciousness; unless the consciousness is really engrossed and the surface thoughts are only things that come across and touch and pass, it can hardly be called meditation (dhyāna). I don't see how the inner being can be engrossed while whole thoughts and imaginations of another kind are rambling about in the surface consciousness. One can remain separate and see the thoughts and imaginations pass without being affected, but that is not being plunged or engrossed in meditation.

 

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It is quite natural that at first there should be the condition of calm and peace only when you sit for concentration. What is important is that there should be this condition whenever you sit and the pressure for it always there. But at other times the result is at first only a certain mental quiet and freedom from thoughts. Afterwards when the condition of peace is quite settled in the inner being – for it is the inner into which you enter whenever you concentrate, then it begins to come out and control the outer, so that the calm and peace remain even when working, mixing with others, talking or other occupations. For then whatever the outer consciousness is doing, one feels the inner being calm within – indeed one feels the inner being as one's real self while the outer is something superficial through which the inner acts on life.

 

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The ease and peace are felt very deep and far within because they are in the psychic and the psychic is very deep within us, covered over by the mind and vital. When you meditate you open to the psychic, become aware of your psychic consciousness deep within and feel these things. In order that these ease and 

 

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peace and happiness may become strong and stable and felt in all the being and in the body, you have to go still deeper within and bring out the full force of the psychic into the physical. This can most easily be done by regular concentration and meditation with the aspiration for this true consciousness. It can be done by work also, by dedication, by doing the work for the Divine only without thought of self and keeping the idea of consecration to the Mother always in the heart. But this is not easy to do perfectly.

 

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If higher meditation or being above keeps one dull and without any kind of satisfaction or peace in sadhana, these are the only two reasons – ego or inertia – I can think of.

 

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It is quite natural to want to meditate while reading yogic literature – that is not the laziness.

The laziness of the mind consists in not meditating, when the consciousness wants to do so.

 

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It is not a fact that when there is obscurity or inertia, one cannot concentrate or meditate. If one has in the inner being the steady will to do it, it can be done.

 

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When one tries to meditate, there is a pressure to go inside, lose the waking consciousness and wake inside, in a deep inner consciousness. But at first the mind takes it for a pressure to go to sleep, since sleep is the only kind of inner consciousness to which it has been accustomed. In yoga by meditation sleep is therefore often the first difficulty – but if one perseveres, then gradually the sleep changes to an inner conscious state. 

 

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The sleep does come like that when one tries to meditate. It has to be dealt with, where that is possible, by turning it into a conscious inner and indrawn state and, where not, by remaining in a quietly concentrated wakefulness open (without effort) to receive.

 

⁂

 

No, it is not sleep. But when the pressure gives a tendency to insideness (samadhi), the physical being, not being accustomed to go inside except in the way of sleep, translates this into a sense of sleepiness.

 

⁂

 

It is probably that you go inside into a sort of samadhi but are not yet conscious there (hence the idea of sleep). X is not asleep, but he has when he goes inside no control of his body. Many yogis have this difficulty and use a contrivance which is put under the chin to hold up the head and with it the body during this inward-going concentration. 

 

II

 

In samadhi it is the inner mental, vital, physical which are separated from the outer, no longer covered by it – therefore they can fully have inner experiences. The outer mind is either quiescent or in some way reflects or shares the experience. As for the central consciousness being separated from all mentality that would mean a complete trance without any recorded experiences.

 

⁂

 

Nirvikalpa Samadhi according to tradition is simply a trance from which one cannot be awakened even by burning or branding – i.e. a trance in which one has gone completely out of the body. In more scientific parlance it is a trance in which there is no formation or movement of the consciousness and one gets 

 

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lost in a state from which one can bring back no report except that one was in bliss. It is supposed to be a complete absorption in the Sushupti or the Turiya.

 

⁂

 

“Nirvikalpa Samadhi” properly means a complete trance in which there is no thought or movement of consciousness or awareness of either inward or outward things – all is drawn up into a supracosmic Beyond. But here it cannot mean that – it probably means a trance in a consciousness beyond the Mind.

 

To break and rebuild is often necessary for the change; but once the fundamental consciousness has come there is no reason why it should be done with trouble and disturbance – it can be done quietly. It is the resistance of the lower parts that brings in trouble and disturbance.

 

⁂

 

Immersion in Sachchidananda is a state one can get in the waking condition without samadhi – dissolution can come only after the loss of the body on condition that one has reached the highest state and does not will to return here to help the world.

 

⁂

 

It depends on the nature of the physical consciousness you keep. When there is the descent of consciousness into the body one becomes aware of a subtle physical consciousness and that can remain in samadhi – one seems to be aware of the body, but it is really the subtle body and not the outward physical. But also one can go deep within and yet be aware of the physical body also and of working upon it, but not of outward things. Finally one can be absorbed in a deep concentration but strongly aware of the body and the descent of the Force in it. This last is accompanied with consciousness of outward things, though no attention may be paid to them. This last is not usually called samadhi, but it is a kind of waking samadhi. All conditions from the deep 

 

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samadhi of complete trance to the working of the Force in the fully waking consciousness are used in this yoga; one need not insist on complete trance always, for the others also are necessary and without them the complete change cannot take place.

 

It is good that the higher consciousness and its powers are descending into the parts below the head and heart. That is absolutely necessary for the transformation, since the lower vital and the body must also be changed into stuff of the higher consciousness.

 

⁂

 

The reason why you remember nothing when you come out of your meditation is that the experience is taking place in the inner being and the outer consciousness is not ready to receive it. Formerly your sadhana was mainly on the vital plane which is often the first to open and the connection of that plane with the body consciousness is easy to establish because they are nearer to each other. Now the sadhana seems to have gone inward into the psychic being. This is a great advance and you need not mind the want of connection with the most external consciousness at present. The work goes on all the same and it is probably necessary that it should be so just now. Afterwards if you keep steadily to the right attitude, it will descend into the outer consciousness.

 

⁂

 

The medium trance is of a different kind – they get not into touch with Sachchidananda but with the beings of the lower vital plane. To develop the power of going into this higher kind of trance, one must have done some sadhana. As to purification, entire purification is not necessary, but some part of the being must have turned to higher things.

 

⁂

 

Trance in English is usually used only for the deeper kinds of 

 

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samadhi; but, as there is no other word, we have to use it for all kinds.

 

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Samadhi is not a thing to be shunned – only it has to be made more and more conscious.

 

⁂

 

It is not necessary to be in samadhi to be in contact with the Divine.

 

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

 

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

 

⁂

 

The experience you had is of course the going inside of the consciousness which is usually called trance or samadhi. The most important part of it however is the silence of the mind and vital which is fully extended to the body also. To get the capacity of this silence and peace is a most important step in the sadhana. It comes at first in meditation and may throw the consciousness inward in trance, but it has to come afterwards in the waking state and establish itself as a permanent basis for all the life and action. It is the condition for the realisation of the Self and the spiritual transformation of the nature. 

 

⁂

 

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Yes, they [all the states of higher realisation] can be attained even in full activity. Trance is not essential – it can be used, but by itself it cannot lead to the change of consciousness which is our object, for it gives only an inner subjective experience which need not make any difference in the outer consciousness. There are plenty of instances of sadhaks who have fine experiences in trance but the outer being remains as it was. It is necessary to bring out what is experienced and make it a power for transformation both of the inner and the outer being. But it can be done without going into samadhi in the waking consciousness itself. Concentration of course is indispensable.

 

⁂

 

There are two different states, that which the consciousness takes in concentration and that which it takes in relaxation – the latter is the ordinary consciousness (ordinary for the sadhak though not perhaps the ordinary consciousness of the average man), the former is what he is attaining to by Tapas of concentration in sadhana. To go into the Akshara and witness experiences from there is easy for the sadhak who has got so far. He can also concentrate and maintain the unification of the main aspects of his being, although with more difficulty – but a relaxation there brings him back to the relaxed ordinary consciousness. It is only when what is gained by sadhana becomes normal to the ordinary consciousness that this can be avoided. In proportion as this is done, it becomes possible not only to experience the truth subjectively, but make it manifest in action.

 

⁂

 

The higher consciousness is a concentrated consciousness, concentrated in the Divine Unity and in the working out of the Divine Will, not dispersed and rushing about after this or that mental idea or vital desire or physical need as is the ordinary human consciousness – also not invaded by a hundred haphazard thoughts, feelings and impulses, but master of itself, centred and harmonious. 

 

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                                                                                                                        III

 

The japa is usually successful only on one of two conditions – if it is repeated with a sense of its significance, a dwelling of something in the mind on the nature, power, beauty, attraction of the Godhead it signifies and is to bring into the consciousness, – that is the mental way; or if it comes up from the heart or rings in it with a certain sense or feeling of bhakti making it alive, – that is the emotional way. Either the mind or the vital has to give it support or sustenance. But if it makes the mind dry and the vital restless, it must be missing that support and sustenance. There is, of course, a third way, the reliance on the power of the mantra or name in itself; but then one has to go on till that power has sufficiently impressed its vibration on the inner being to make it at a given moment suddenly open to the Presence or the Touch. But if there is a struggling or insistence for the result, then this effect which needs a quiet receptivity in the mind is impeded. That is why I insisted so much on mental quietude and not on too much straining or effort, to give time to allow the psychic and the mind to develop the necessary condition of receptivity – a receptivity as natural as when one receives an inspiration for poetry and music. It is also why I do not want you to discontinue your poetry – it helps and does not hinder the preparation, because it is a means of developing the right position of receptivity and bringing out the bhakti which is there in the inner being. To spend all the energy in japa or meditation is a strain which even those who are accustomed to successful meditation find it difficult to maintain – unless in periods when there is an uninterrupted flow of experiences from above.

 

⁂

 

OM is the mantra, the expressive sound-symbol of the Brahman Consciousness in its four domains from the Turiya to the external or material plane. The function of a mantra is to create vibrations in the inner consciousness that will prepare it for the realisation of what the mantra symbolises and is supposed indeed to carry within itself. The mantra OM should therefore lead towards

 

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the opening of the consciousness to the sight and feeling of the One Consciousness in all material things, in the inner being and in the supraphysical worlds, in the causal plane above now superconscient to us and, finally, the supreme liberated transcendence above all cosmic existence. The last is usually the main preoccupation with those who use the mantra.

 

In this yoga there is no fixed mantra, no stress is laid on mantras, although sadhaks can use one if they find it helpful or so long as they find it helpful. The stress is rather on an aspiration in the consciousness and a concentration of the mind, heart, will, all the being. If a mantra is found helpful for that, one uses it. OM if rightly used (not mechanically) might very well help the opening upwards and outwards (cosmic consciousness) as well as the descent.

 

⁂

 

As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother's. The concentration in the heart and the concentration in the head can both be used – each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body.

 

⁂

 

The name of the Divine is usually called in for protection, for adoration, for increase of bhakti, for the opening up of the inner consciousness, for the realisation of the Divine in that aspect. As far as it is necessary to work in the subconscious for that, the Name must be effective there.

 

⁂

 

Namajapa has a great power in it. 

 

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Whatever name is called the Power that answers is the Mother. Each name indicates a certain aspect of the Divine and is limited by that aspect; the Mother's Power is universal.

 

⁂

 

I did not encourage the name with the breathing because that seemed like pranayam. Pranayam is a very powerful thing, but if done haphazardly it may lead to the raising of obstructions and even in extreme cases illness in the body.

 

⁂

 

The power of Gayatri is the Light of the divine Truth. It is a mantra of Knowledge.

 

⁂

 

The Gayatri mantra is the mantra for bringing the light of Truth into all the planes of the being.

 

⁂

 

It is not necessary to give up Gayatri Japa or the process which you are following at present. Concentration in the heart is one method, concentration in the head (or above) is another; both are included in this yoga and one has to do whichever one finds easiest and most natural. The object of the concentration in the heart is to open the centre there (heart-lotus), to feel the presence of the Divine Mother in the heart and to become aware of one's soul or psychic being which is a portion of the Divine. The object of the concentration in the head is to rise to the Divine Consciousness and bring down the Light of the Mother or her Force or Ananda into all the centres. This movement of ascent and descent is implied in the process of your japa and it is not therefore necessary to renounce it.

 

There is a level corresponding to the Satya Loka in the head but the consciousness has at a certain stage to rise above the head 

 

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freely to meet the same level in the universal Consciousness above.

 

⁂

 

It [Pranava japa] is supposed to have a force of its own although that force cannot fully work without the meditation on the meaning. But my experience is that in these things there is no invariable rule and that most depends on the consciousness or the power of response in the sadhak. With some it has no effect, with some it has a rapid and powerful effect even without meditation – for others the meditation is necessary for any effect to come.

 

⁂

 

Verses of the Gita can be used as japa, if the object is to realise the Truth that the verses contain in them. If X's father has taken the salient verses containing the heart of the teaching for that purpose, then it is all right. Everything depends on the selection of the verses. A coherent summary of the Gita's teaching cannot easily be put together by putting together some verses, but that is not necessary for a purpose of this kind which could only be to put the key truths together – not for intellectual exposition but for grasping in realisation which is the object of japa. I have not gone through the book, so I don't know how far it fulfills the object.

 

⁂

 

When one repeats a mantra regularly, very often it begins to repeat itself within, which means that it is taken up by the inner being. In that way it is more effective.

 

⁂

 

Naturally, whatever name one concentrates on will repeat itself, if any does. But the calling of Mother in sleep is not necessarily a repetition – it is the inner being that often calls to her in difficulty or in need.

 

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Mantras come to many people in meditation. The Rishis say in the Veda that they heard the Truth by vision and inspiration, “truth-hearing seers”, kavayah satyaśrutah – Veda is śruti got by inner hearing. 

 

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