THE SECOND member of the Yoga of self-perfection is the heightened, enlarged and rectified power of the instruments of our normal Nature. The cultivation of this second perfection need not wait for the security of the equal mind and spirit, but it is only in that security that it can become complete and act in the safety of the divine leading. The object of this cultivation is to make the nature a fit instrument for divine works. All work is done by power, by Shakti, and since the integral Yoga does not contemplate abandonment of works, but rather a doing of all works from the divine consciousness and with the supreme guidance, the characteristic powers of the instruments, mind, life and body, must not only be purified of defects, but raised to a capacity for this greater action. In the end they must undergo a spiritual and supramental transfiguration.

There are four members of this second part of the sadhana or discipline of self-perfection and the first of them is right shakti, the right condition of the powers of the intelligence, heart, vital mind and body. It will only be possible at present to suggest a preliminary perfection of the last of these four, for the full siddhi will have to be dealt with after I have spoken of the supermind and its influence on the rest of the being. The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action. All working of mind or spirit has its vibration in the physical consciousness, records itself there in a kind of subordinate corporeal notation and communicates itself to the material world partly at least through the physical machine. But the body of man has natural limitations in this capacity which it imposes on the play of the higher parts of his being. And, secondly, it has a subconscient consciousness of its own in which it keeps with an obstinate fidelity the past habits and past nature of the mental

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and vital being and which automatically opposes and obstructs any very great upward change or at least prevents it from becoming a radical transformation of the whole nature. It is evident that if we are to have a free divine or spiritual and supramental action conducted by the force and fulfilling the character of a diviner energy, some fairly complete transformation must be effected in this outward character of the bodily nature. The physical being of man has always been felt by the seekers of perfection to be a great impediment and it has been the habit to turn from it with contempt, denial or aversion and a desire to suppress altogether or as far as may be the body and the physical life. But this cannot be the right method for the integral Yoga. The body is given us as one instrument necessary to the totality of our works and it is to be used, not neglected, hurt, suppressed or abolished. If it is imperfect, recalcitrant, obstinate, so are also the other members, the vital being, heart and mind and reason. It has like them to be changed and perfected and to undergo a transformation. As we must get ourselves a new life, new heart, new mind, so we have in a certain sense to build for ourselves a new body.

The first thing the will has to do with the body is to impose on it progressively a new habit of all its being, consciousness, force and outward and inward action. It must be taught an entire passivity in the hands first of the higher instruments, but eventually in the hands of the spirit and its controlling and informing Shakti. It must be accustomed not to impose its own limits on the nobler members, but to shape its action and its response to their demands, to develop, one might say, a higher notation, a higher scale of responses. At present the notation of the body and the physical consciousness has a very large determining power on the music made by this human harp of God; the notes we get from the spirit, from the psychic soul, from the greater life behind our physical life cannot come in freely, cannot develop their high, powerful and proper strain. This condition must be reversed; the body and the physical consciousness must develop the habit of admitting and shaping themselves to these higher strains and not they, but the nobler parts of the nature must determine the music of our life and being.

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The control of the body and life by the mind and its thought and will is the first step towards this change. All Yoga implies the carrying of that control to a very high pitch. But afterwards the mind must itself give place to the spirit, to the spiritual force, the supermind and the supramental force. And finally the body must develop a perfect power to hold whatever force is brought into it by the spirit and to contain its action without spilling and wasting it or itself getting cracked. It must be capable of being filled and powerfully used by whatever intensity of spiritual or higher mind or life force without any part of the mechanical instrument being agitated, upset, broken or damaged by the inrush or pressure, — as the brain, vital health or moral nature are often injured in those who unwisely attempt Yogic practice without preparation or by undue means or rashly invite a power they are intellectually, vitally, morally unfit to bear, — and, thus filled, it must have the capacity to work normally, automatically, rightly according to the will of that spiritual or other now unusual agent without distorting, diminishing or mistranslating its intention and stress. This faculty of holding, dhārana-śakti, in the physical consciousness, energy and machinery is the most important siddhi or perfection of the body.

The result of these changes will be to make the body a perfect instrument of the spirit. The spiritual force will be able to do what it wills and as it wills in and through the body. It will be able to conduct an unlimited action of the mind or at a higher stage of the supermind without the body betraying the action by fatigue, incapacity, inaptitude or falsification. It will be able too to pour a full tide of the life-force into the body and conduct a large action and joy of the perfected vital being without that quarrel and disparity which is the relation of the normal life-instincts and life-impulses to the insufficient physical instrument they are obliged to use. And it will also be able to conduct a full action of the spiritualised psychic being not falsified, degraded or in any way marred by the lower instincts of the body and to use physical action and expression as a free notation of the higher psychical life. And in the body itself there will be a presence of a greatness of sustaining force, an abounding strength, energy and

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puissance of outgoing and managing force, a lightness, swiftness and adaptability of the nervous and physical being, a holding and responsive power in the whole physical machine and its driving springs¹ of which it is now even at its strongest and best incapable.

This energy will not be in its essence an outward, physical or muscular strength, but will be of the nature, first, of an unbounded life-power or pranic force, secondly, sustaining and using this pranic energy, a superior or supreme will-power acting in the body. The play of the pranic shakti in the body or form is the condition of all action, even of the most apparently inanimate physical action. It is the universal Prana, as the ancients knew, which in various forms sustains or drives material energy in all physical things from the electron and atom and gas up through the metal, plant, animal, physical man. To get this pranic shakti to act more freely and forcibly in the body is knowingly or unknowingly the attempt of all who strive for a greater perfection of or in the body. The ordinary man tries to command it mechanically by physical exercises and other corporeal means, the Hathayogin more greatly and flexibly, but still mechanically by Asana and Pranayama; but for our purpose it can be commanded by more subtle, essential and pliable means; first, by a will in the mind widely opening itself to and potently calling in the universal pranic shakti on which we draw and fixing its stronger presence and more powerful working in the body; secondly, by the will in the mind opening itself rather to the spirit and its power and calling in a higher pranic energy from above, a supramental pranic force; thirdly, the last step, by the highest supramental will of the spirit entering and taking up directly the task of the perfection of the body. In fact, it is always really a will within which drives and makes effective the pranic instrument even when it uses what seem to be purely physical means; but at first it is dependent on the inferior action. When we go higher, the relation is gradually reversed; it is then able to act in its own power or handle the rest only as a subordinate instrumentation.

¹ mahattva, bala, laghutā, dhārana-sāmarthya.

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Most men are not conscious of this pranic force in the body or cannot distinguish it from the more physical form of energy which it informs and uses for its vehicle. But as the consciousness becomes more subtle by practice of Yoga, we can come to be aware of the sea of pranic shakti around us, feel it with the mental consciousness, concretely with a mental sense, see its courses and movements, and direct and act upon it immediately by the will. But until we thus become aware of it, we have to possess a working or at least an experimental faith in its presence and in the power of the will to develop a greater command and use of this prana force. There is necessary a faith, śraddhā, in the power of the mind to lay its will on the state and action of the body, such as those have who heal disease by faith, will or mental action; but we must seek this control not only for this or any other limited use, but generally as a legitimate power of the inner and greater over the outer and lesser instrument. This faith is combated by our past habits of mind, by our actual normal experience of its comparative helplessness in our present imperfect system and by an opposing belief in the body and physical consciousness. For they too have a limiting śraddhā of their own which opposes the idea in the mind when it seeks to impose on the system the law of a higher yet unattained perfection. But as we persist and find this power giving evidence of itself to our experience, the faith in the mind will be able to found itself more firmly and grow in vigour and the opposing faith in the body will change, admit what it first denied and not only accept in its habits the new yoke but itself call for this higher action. Finally we shall realise the truth that this being we are is or can become whatever it has the faith and will to be, — for faith is only a will aiming at greater truth, — and cease to set limits to our possibility or deny the potential omnipotence of the Self in us, the divine Power working through the human instrument. That however, at least as a practical force, comes in at a later stage of high perfection.

The Prana is not only a force for the action of physical and vital energy, but supports also the mental and spiritual action. Therefore the full and free working of the pranic shakti

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is required not only for the lower but still necessary use, but also for the free and full operation of mind and supermind and spirit in the instrumentality of our complex human nature. That is the main sense of the use of exercises of Pranayama for control of the vital force and its motions which is so important and indispensable a part of certain systems of Yoga. The same mastery must be got by the seeker of the integral Yoga; but he may arrive at it by other means and in any case he must not be dependent on any physical or breathing exercise for its possession and maintenance, for that will at once bring in a limitation and subjection to Prakriti. Her instrumentation has to be used flexibly by the Purusha, but not to be a fixed control on the Purusha. The necessity of the pranic force, however, remains and will be evident to our self-study and experience. It is in the Vedic image the steed and conveyance of the embodied mind and will, vāhana. If it is full of strength and swiftness and a plenitude of all its powers, then the mind can go on the courses of its action with a plenary and unhampered movement. But if it is lame or soon tired or sluggish or weak, then an incapacity is laid on the effectuation of the will and activity of the mind. The same rule holds good of the supermind when it first comes into action. There are indeed states and activities in which the mind takes up the pranic shakti into itself and this dependence is not felt at all; but even then the force is there, though involved in the pure mental energy. The supermind, when it gets into full strength, can do pretty well what it likes with the pranic shakti, and we find that in the end this life power is transformed into the type of a supramentalised prana which is simply one motor power of that greater consciousness. But this belongs to a later stage of the siddhi of the Yoga.

Then again there is the psychic prana, pranic mind or desire soul; this too calls for its own perfection. Here too the first necessity is a fullness of the vital capacity in the mind, its power to do its full work, to take possession of all the impulsions and energies given to our inner psychic life for fulfilment in this existence, to hold them and to be a means for carrying them out with strength, freedom, perfection. Many of the things we

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need for our perfection, courage, will-power effective in life, all the elements of what we now call force of character and force of personality, depend very largely for their completest strength and spring of energetic action on the fullness of the psychic prana. But along with this fullness there must be an established gladness, clearness and purity in the psychic life-being. This dynamis must not be a troubled, perfervid, stormy, fitfully or crudely passionate strength; energy there must be, rapture of its action it must have, but a clear and glad and pure energy, a seated and firmly supported pure rapture. And as a third condition of its perfection it must be poised in a complete equality. The desire-soul must get rid of the clamour, insistence or inequality of its desires in order that its desires may be satisfied with justice and balance and in the right way and eventually must rid them of the character of desire altogether and change them into impulsions of the divine Ananda. To that end it must make no demands nor seek to impose itself on heart, mind or spirit, but accept with a strong passive and active equality whatever impulsion and command come into it from the spirit through the channel of a still mind and a pure heart. And it must accept too whatever result of the impulse, whatever enjoyment more or less, full or nil, is given to it by the Master of our being. At the same time, possession and enjoyment are its law, function, use, swadharma. It is not intended to be a slain or mortified thing, dull in its receptive power, dreary, suppressed, maimed, inert or null. It must have a full power of possession, a glad power of enjoyment, an exultant power of pure and divine passion and rapture. The enjoyment it will have will be in the essence a spiritual bliss, but one which takes up into itself and transforms the mental, emotional, dynamic, vital and physical joy; it must have therefore an integral capacity for these things and must not by incapacity or fatigue or inability to bear great intensities fail the spirit, mind, heart, will and body. Fullness, clear purity and gladness, equality, capacity for possession and enjoyment are the fourfold perfection of the psychic prana.²

² pūrnatā, prasannatā, samatā, bhoga-sāmarthya.

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The next instrument which needs perfection is the citta, and within the complete meaning of this expression we may include the emotional and the pure psychical being. This heart and psychic being of man shot through with the threads of the life instincts is a thing of mixed inconstant colours of emotion and soul vibrations, bad and good, happy and unhappy, satisfied and unsatisfied, troubled and calm, intense and dull. Thus agitated and invaded it is unacquainted with any real peace, incapable of a steady perfection of all its powers. By purification, by equality, by the light of knowledge, by a harmonising of the will it can be brought to a tranquil intensity and perfection. The first two elements of this perfection are on one side a high and large sweetness, openness, gentleness, calm, clarity, on the other side a strong and ardent force and intensity. In the divine no less than in ordinary human character and action there are always two strands, sweetness and strength, mildness and force, saumya and raudra, the force that bears and harmonises, the force that imposes itself and compels, Vishnu and Ishana, Shiva and Rudra. The two are equally necessary to a perfect world-action. The perversions of the Rudra power in the heart are stormy passion, wrath and fierceness and harshness, hardness, brutality, cruelty, egoistic ambition and love of violence and domination. These and other human perversions have to be got rid of by the flowering of a calm, clear and sweet psychical being.

But on the other hand incapacity of force is also an imperfection. Laxity and weakness, self-indulgence, a certain flabbiness and limpness or inert passivity of the psychical being are the last result of an emotional and psychic life in which energy and power of assertion have been quelled, discouraged or killed. Nor is it a total perfection to have only the strength that endures or to cultivate only a heart of love, charity, tolerance, mildness, meekness and forbearance. The other side of perfection is a self-contained and calm and unegoistic Rudra-power armed with psychic force, the energy of the strong heart which is capable of supporting without shrinking an insistent, an outwardly austere or even, where need is, a violent action. An unlimited light of energy, force, puissance harmonised with sweetness of heart and

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clarity, capable of being one with it in action, the lightning of Indra starting from the orb of the nectarous moon-rays of Soma is the double perfection. And these two things saumyatva, tejas, must base their presence and action on a firm equality of the temperament and of the psychical soul delivered from all crudity and all excess or defect of the heart's light or the heart's power.

Another necessary element is a faith in the heart, a belief in and will to the universal good, an openness to the universal Ananda. The pure psychic being is of the essence of Ananda, it comes from the delight-soul in the universe; but the superficial heart of emotion is overborne by the conflicting appearances of the world and suffers many reactions of grief, fear, depression, passion, short-lived and partial joy. An equal heart is needed for perfection, but not only a passive equality; there must be the sense of a divine power making for good behind all experiences, a faith and will which can turn the poisons of the world to nectar, see the happier spiritual intention behind adversity, the mystery of love behind suffering, the flower of divine strength and joy in the seed of pain. This faith, kalyāna-śraddhā, is needed in order that the heart and the whole overt psychic being may respond to the secret divine Ananda and change itself into this true original essence. This faith and will must be accompanied by and open into an illimitable widest and intensest capacity for love. For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings. The heart's faith and will in good are founded on a perception of the one Divine immanent in all things and leading the world. The universal love has to be founded on the heart's sight and psychical and emotional sense of the one Divine, the one Self in all existence. All four elements will then form a unity and even the Rudra power to do battle for the right and the good proceed on the basis of a power of universal love. This is the highest and the most characteristic ¯ perfection of the heart, prema-sāmarthya.

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The last perfection is that of the intelligence and thinking mind, buddhi. The first need is the clarity and the purity of the intelligence. It must be freed from the claims of the vital being which seeks to impose the desire of the mind in place of the truth, from the claims of the troubled emotional being which strives to colour, distort, limit and falsify the truth with the hue and shape of the emotions. It must be free too from its own defect, inertia of the thought-power, obstructive narrowness and unwillingness to open to knowledge, intellectual unscrupulousness in thinking, prepossession and preference, self-will in the reason and false determination of the will to knowledge. Its sole will must be to make itself an unsullied mirror of the truth, its essence and its forms and measures and relations, a clear mirror, a just measure, a fine and subtle instrument of harmony, an integral intelligence. This clear and pure intelligence can then become a serene thing of light, a pure and strong radiance emanating from the sun of Truth. But, again, it must become not merely a thing of concentrated dry or white light, but capable of all variety of understanding, supple, rich, flexible, brilliant with all the flame and various with all the colours of the manifestation of the Truth, open to all its forms. And so equipped it will get rid of limitations, not be shut up in this or that faculty or form or working of knowledge, but an instrument ready and capable for whatever work is demanded from it by the Purusha. Purity, clear radiance, rich and flexible variety, integral capacity ´ are the fourfold perfection of the thinking intelligence, viśuddhi, prakāśa, vicitra-bodha, sarva-jnāna-sāmarthya.

The normal instruments thus perfected will act each in its own kind without undue interference from each other and serve the unobstructed will of the Purusha in a harmonised totality of our natural being. This perfection must rise constantly in its capacity for action, the energy and force of its working and a certain greatness of the scope of the total nature. They will then be ready for the transformation into their own supramental action in which they will find a more absolute, unified and luminous spiritual truth of the whole perfected nature. The means of this perfection of the instruments we shall have to

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consider later on; but at present it will be enough to say that the principal conditions are will, self-watching and self-knowledge and a constant practice, abhyāsa, of self-modification and transformation. The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. But the mental being must open the way by a clear and a watchful introspection, an opening of itself to a searching and subtle self-knowledge which will give it the understanding and to an increasing extent the mastery of its natural instruments, a vigilant and insistent will of self-modification and self-transformation — for to that will the Prakriti must with whatever difficulty and whatever initial or prolonged resistance eventually respond, — and an unfailing practice which will constantly reject all defect and perversion and replace it by right state and a right and enhanced working. Askesis, tapasya, patience and faithfulness and rectitude of knowledge and will are the things required until a greater Power than our mental selves directly intervenes to effect a more easy and rapid transformation.

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