{"id":3723,"date":"2013-07-13T01:50:43","date_gmt":"2013-07-13T01:50:43","guid":{"rendered":"http:\/\/localhost\/?p=3723"},"modified":"2013-07-13T01:50:43","modified_gmt":"2013-07-13T01:50:43","slug":"15-experiences-of-the-inner-and-the-cosmic-consciousness-vol-04-fourth-series-1951","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/letters-of-sri-aurobindo\/04-fourth-series-1951\/15-experiences-of-the-inner-and-the-cosmic-consciousness-vol-04-fourth-series-1951","title":{"rendered":"-15_EXPERIENCES OF THE INNER AND THE COSMIC CONSCIOUSNESS.htm"},"content":{"rendered":"\n\n
\n

\nSECTION ELEVEN<\/font><\/p>\n

\n

\n <\/font><\/p>\n

\n
\nEXPERIENCES OF THE INNER AND THE
\nCOSMIC CONSCIOUSNESS <\/font><\/p>\n

\n

\n

\n                           
\n<\/font>                                I.   CONDITIONS <\/b>FOR GETTING TRUE EXPERIENCES
\n\t<\/font><\/p>\n

\n                                                            II.  EXPERIENCES <\/b>OF THE INNER PLANES
\n\t<\/font><\/p>\n

\n                                                            III. EXPERIENCES OF COSMIC CONSCIOUSNESS AND SELF <\/font><\/p>\n

\n                                                            IV. SUBJECTIVE EXPERIENCES AND OBJECTIVE REALISATION <\/font><\/p>\n

 <\/p>\n

\nI. CONDITIONS FOR GETTING TRUE <\/font><\/p>\n

\nEXPERIENCES<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nPurification of Consciousness for Right
\nReception of Experiences<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nDO not be over-eager for experiences; for 
\nexperiences you can always get, having once
\nbroken the barrier between the physical mind
\nand the subtle planes. What you have to aspire for
\nmost is the improved quality of the recipient consciousness
\nin you, discrimination in the mind, the
\nunattached impersonal Witness look on all that goes
\non in you and around you, purity in the vital,
\ncalm equanimity, enduring patience, absence of
\npride and the sense of greatness\u2014and more especially,
\nthe development of the psychic being in you\u2014
\nsurrender, self-giving, psychic humility, devotion.
\nIt is a consciousness made up of these things, cast
\nin this mould, that can bear without breaking,
\nstumbling or deviation into error the rush of lights,
\npower and experiences from the supraphysical
\nplanes. An entire perfection in these respects is hardly
\npossible until the whole nature from the higher <\/font><\/p>\n

\nPage-267 <\/font><\/p>\n

\n

\nmind to the subconscient physical is made one in the
\nlight that is greater than the mind, but a sufficient
\nfoundation and a consciousness always self-observant,
\nvigilant and growing in these things is indispensable
\n\u2014for perfect purification is the basis of the perfect
\nSiddhi.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-11-1932 <\/font><\/p>\n

\n
\n<\/a>Purification before Descent of Higher Truth<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nQUITE correct. Unless the Adhar is made pure,
\nneither the higher truth (intuitive, illumined, spiritual)
\nnor the overmental nor the supramental can
\nmanifest; whatever forces come down from them get
\nmixed with the inferior consciousness and the half-
\ntruth takes the place of the Truth or even sometimes
\na dangerous error. <\/font><\/p>\n

\nPage-268 <\/font><\/p>\n

\n

\n<\/a>Purity and Impurity<\/i> <\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n

\nPURITY or impurity depends upon the consciousness; 
\nin the divine consciousness everything is pure, in
\nthe ignorance everything is subject to impurity,
\nnot the body only or part of the body, but mind
\nand vital and all. Only the self and the psychic being
\nremain always pure.<\/font><\/p>\n

\n <\/font><\/p>\n

\n4-7-1933 <\/font><\/p>\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nPurity means freedom from soil or mixture. The
\ndivine Purity is that in which there is no mixture
\nof <\/b> the turbid ignorant movements of the lower
\nnature. Ordinarily, purity is used to mean (in the
\ncommon language) freedom from sexual passion
\nand impulse. <\/font><\/p>\n

\n <\/p>\n

\n

\n
\n<\/a>Importance of Calm and Strength<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTo fix the calm and strength is the main thing now\u2014
\nmore important than fresh experience; these will
\ncome fast enough if the calm and strength become
\ndurable and made the habit and stuff of the consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n13-11-1933 <\/font><\/p>\n

\nPage-269 <\/font><\/p>\n

\n

\n<\/a>Quietude and Openness<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF you can achieve quietude followed by an upward
\nopenness, it is better than the effort which sways
\nbetween strong experiences and strong adverse reactions.<\/font><\/p>\n

\n

\n 7-8-1933 <\/font><\/p>\n

\n
\n<\/a>Quietness during Experience<\/i> <\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nDURING the experience the mind should be quiet.
\nAfter the experience is over it can be active. If it is
\nactive while it is there, the experience may stop altogether.<\/font><\/p>\n

\n

\n 31-7-1936 <\/font><\/p>\n

\n(2)<\/font><\/p>\n

\n

\nYes, the human mind’s activities come very
\nmuch in the way of receiving the higher knowledge. <\/font><\/p>\n

\nPage-270 <\/font><\/p>\n

\n

\n(3)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIt (the higher knowledge) comes through the
\nmind, so the mind can always modify its expression
\nunless it is entirely and absolutely still.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-9-1936 <\/font><\/p>\n

\n
\n<\/a>N<\/font><\/i>eed of Curbing Impatience in Receiving Experience<\/i>
\n<\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is necessary to curb the mind’s impatience a
\nlittle. Knowledge is progressive\u2014if it tries to leap
\nup to the top at once, it may make a hasty construction
\nwhich it will have afterwards to undo.
\nThe knowledge and experience must come by
\ndegrees and step by step.<\/font><\/p>\n

\n <\/font><\/p>\n

\n17-6-1933 <\/font><\/p>\n

\nPage-271 <\/font><\/p>\n

\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIn the mind there is always a certain haste to seize 
\nquickly at what is presented to it as the highest
\nTruth. That is unavoidable, but the more one is
\nstilled in mind the less it will distort things.<\/font><\/p>\n

\n <\/font><\/p>\n

\n14-6-1933 <\/font><\/p>\n

\n(3)<\/font><\/p>\n

\n <\/font><\/p>\n

\nThe attempt of the mind and vital to seize on the
\nexperience is always one of the chief obstacles.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-7-1933 <\/font><\/p>\n

\n<\/a>Interruption of Experience<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nAN experience should be allowed its full time to
\ndevelop or have its full effect. It should not be
\ninterrupted except in case of necessity or, of course, 
\nif it is not a good experience.<\/font><\/p>\n

\n

\n 13-8-1934 <\/font><\/p>\n

\nPage-272 <\/font><\/p>\n

\n

\n
\n<\/a>Need of Discrimination in Judging Experiences<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nEXPERIENCES on the mental and vital and subtle
\nphysical planes or thought formations and vital
\nformations are often represented as if they were
\nconcrete external happenings; true experiences are
\nin the same way distorted by mental and vital
\naccretions and additions. One of the first needs in
\nour Yoga is a discrimination and a psychic tact
\ndistinguishing the false from the true, putting each
\nthing in its place and giving it its true value or
\nabsence of value, not carried away by the excitement
\nof the mind or the vital being.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-5-1929 <\/font><\/p>\n

\n
\n
\n<\/a>Intensity and Purity of Experience\u2014Veiling of
\nThe Mother’s Presence\u2014<\/i><\/font><\/p>\n

\nInternal and
\nExternal Self-giving<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI DO not question at all the personal intensity or
\nconcreteness of your internal experiences, but
\nexperiences can be intense and yet be very mixed
\nin their truth and their character. In your
\nexperience your own subjectivity, sometimes your <\/font><\/p>\n

\nPage-273 <\/font><\/p>\n

\n

\nego-pushes interfere very much and give them their
\nform and the impression they create on you. It is
\nonly if there is a pure psychic response that the
\nform given to the experience is likely to be the
\nright one and the mental and vital movements will
\nthen present themselves in their true nature. Otherwise
\nthe mind, the vital, the ego give their own
\ncolour to what happens, their own turn, very
\nusually their own deformation. Intensity<\/i> is not a
\nguarantee of entire truth and correctness in an
\nexperience; it is only purity<\/i> of the consciousness that
\ncan give an entire truth and correctness. <\/font><\/p>\n

\nThe Mother’s presence is always there; but
\n<\/b>if <\/b>you decide to act on your own\u2014your own idea,
\nyour own notion of things, your own will and
\ndemand upon things, then it is quite likely that
\nher presence will get veiled; it is not she who withdraws
\nfrom you, but you who draw back from her.
\nBut your mind and vital don’t want to admit
\nthat, because it is always their preoccupation to
\njustify their own movements. If the psychic were
\nallowed its full predominance, this would not
\nhappen; it would have felt the veiling, but it would
\nat once have said, "There must have been some
\nmistake in me, a mist has arisen in me," and it
\nwould have looked and found the cause. <\/font><\/p>\n

\nPage-274 <\/font><\/p>\n

\n

\nIt is perfectly true that so long as there is not
\nan unreserved self-giving in both the internal and
\nexternal, there will always be veilings, dark periods
\nand difficulties. But if there is unreserved self-
\ngiving in the internal, the unreserved self-giving
\nin the external would naturally follow; if it does
\nnot, it means that the internal is not unreservedly
\nsurrendered; there are reservations in some part
\nof the mind insisting on its own ideas and notions; 
\nreservations in some part of the vital insisting on
\nits own demands, impulses, movements, ego-ideas,
\nformations; reservations in the internal physical
\ninsisting on its own old habits of many kinds, and
\nall claiming consciously, half-consciously or sub-
\nconsciously that these should be upheld, respected,
\nsatisfied, taken as an important element in the
\nwork, the "creation" or the Yoga.<\/font><\/p>\n

\n <\/font><\/p>\n

\n25-3-1932 <\/font><\/p>\n

\n
\n<\/a>Experience and Realisation<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nEXPERIENCE of Truth is an isolated or repeated
\ndescent of the Truth into the consciousness or
\nascent of the consciousness into it. Realisation is 
\nwhen the Truth becomes a settled part of the consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n21-7-1933 <\/font><\/p>\n

\nPage-275 <\/font><\/p>\n

\n

\n<\/a>The Yogi and the Sadhak<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE Yogi is one who is already established in
\nrealisation\u2014the sadhak is one who is getting or
\nstill trying to get realisation.<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>Degrees of Realisation<\/i> <\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nALL this is to make unnecessary distinctions. An
\nexperience of a truth in the substance of mind, in
\nthe vital or the physical, wherever it may be, is
\nthe beginning of realisation. When I experience
\npeace, I begin to realise what it is. Repetition of
\nthe experience leads to a fuller and more permanent
\nrealisation. When it is settled anywhere, that is the
\nfull realisation of it in that place or that part of
\nthe being.<\/font><\/p>\n

\n <\/font><\/p>\n

\n18-10-1933 <\/font><\/p>\n

\nPage-276 <\/font><\/p>\n

\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nAll experiences can be brought into the smallest
\nconstituents of the being.<\/font><\/p>\n

\n <\/font><\/p>\n

\nSeptember 1934 <\/font><\/p>\n

\n<\/a>Experiences and Joy<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI REALLY do not know what kind of joy you want.
\nAll experiences are not accompanied by joy.
\nInterest is another matter.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-6-1936 <\/font><\/p>\n

\n
\n<\/a>Effect of Experiences in the Physical Consciousness<\/i> <\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nWHEN the physical consciousness prevails, often one
\ndoes not feel any sign or effect even if the experiences
\nare there. <\/font><\/p>\n

\n

\n25-9-1936 <\/font><\/p>\n

\nPage-277 <\/font><\/p>\n

\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nHow do you expect anything so obtuse and forgetful
\nas the physical consciousness to have the effect if
\nthe experiences are not repeated? It is as when you
\nlearn a lesson, you have to repeat it till the physical
\nmind gets hold of it\u2014otherwise it does not become
\na part of consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-3-1933<\/font><\/p>\n

\n(3)<\/font><\/p>\n

\n <\/font><\/p>\n

\nAll experiences that penetrate the centres are
\nrecorded in the body and seem to be the body’s
\nexperiences, but one has to distinguish between
\nthe reflection of the experiences there and the
\nexperiences that belong to the physical body-consciousness
\nitself. It is a matter of consciousness and
\nfree discernment. There is no absolute law about
\nthe time.<\/font><\/p>\n

\n <\/font><\/p>\n

\n13-6-1936 <\/font><\/p>\n

\nPage-278<\/font><\/p>\n

\n

\n(4)<\/font><\/p>\n

\n <\/font><\/p>\n

\nI spoke only of the fact that what one feels recorded
\nin the physical body may be actually taking place
\nonly in the subtle body. Whether in a particular
\ncase it is that or a direct experience in the physical
\nbody also, is a matter to be seen in each case.
\nOne must distinguish for oneself what it is. <\/font><\/p>\n

\n

\n16-6-1936 <\/font><\/p>\n

\n(5)<\/font><\/p>\n

\n <\/font><\/p>\n

\nWhy "mere" record? If you think the experiences
\nin the subtle body are feeble vague things, you
\nare mistaken\u2014they can be quite as intense, swift,
\npalpable, massive as those of the body. <\/font><\/p>\n

\n(6)<\/font><\/p>\n

\n <\/font><\/p>\n

\nAny reflection or outflowing from the subtle body
\ninto the physical would also be felt as tangible. <\/font><\/p>\n

\nPage-279 <\/font><\/p>\n

\n

\n
\nII<\/a>. EXPERIENCES <\/b> OF THE INNER PLANES<\/font><\/p>\n

\n <\/p>\n

\n

\n
\nSigns of the Opening of the Inner Consciousness<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE sounds of bells and the seeing of lights and
\ncolours are signs of the opening of the inner
\nconsciousness which brings with it an opening also
\nto sights and sounds of other planes than the physical.
\nSome of these things like the sound of bells, crickets,
\netc. seem even to help the opening. The Upanishad
\nspeaks of them as brahmavyaktikarāṇi yoge.<\/i> <\/font><\/p>\n

\nThe lights represent forces\u2014or sometimes a
\nformed light like that you saw may be the light of
\na being of the supraphysical plane. <\/font><\/p>\n

\n

\nSeptember 1934 <\/font><\/p>\n

\n <\/p>\n

\n
\n<\/a>First Result of the Awakening of the Inner Being<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is a stage in the sadhana in which the inner
\nbeing begins to awake. Often the first result is
\nthe condition made up of the following elements: <\/font><\/p>\n

    \n
  1. \n

    A sort of witness attitude in which the inner consciousness looks at all that happens as a spectator or observer, observing things but taking no active interest or pleasure in them.
    \n\t<\/font><\/li>\n

  2. \n

    A state of neutral equanimity in which there is neither joy nor sorrow, only quietude.
    \n\t<\/font><\/li>\n<\/ol>\n

    \nPage-280 <\/font><\/p>\n

    \n
      \n
    1. \n

      A sense of being something separate from all that happens, observing it but not part of it.
      \n\t<\/font><\/li>\n

    2. \n

      An absence of attachment to things, people or events.
      \n\t<\/font><\/li>\n<\/ol>\n

      \nIt seems as if this condition were trying to come
      \nin you; but it is still imperfect. For instance, in this
      \ncondition (1) there should be no disgust or impatience
      \nor anger when people talk, only indifference
      \nand an inner peace and silence. Also, (2) there
      \nshould not be a mere neutral quiet and indifference,
      \nbut a positive sense of calm, detachment and peace.
      \nAgain, (3) there should be no going out of the body
      \nso that you do not know what is happening or
      \nwhat you are doing. There may be a sense of not
      \nbeing the body but something else,\u2014that is good; 
      \nbut there should be a perfect awareness of all that
      \nis going on in or around you. <\/font><\/p>\n

      \nMoreover, this condition even when it is perfect
      \nis only a transitional stage\u2014it is intended to bring
      \na certain state of freedom and liberation. But in
      \nthat peace there must come the feeling of the Divine
      \nPresence, the sense of the Mother’s power working
      \non you, the joy or Ananda. <\/font><\/p>\n

      \nIf you can concentrate in the heart as well as
      \nin the head, then these things can more easily come.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nMarch 1933 <\/font><\/p>\n

      \nPage-281 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Breaking <\/b> up of the Surface Being into the
      \nInner Consciousness<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHERE is no need of the question. At this stage
      \nyou have only to watch the experiences and observe
      \ntheir significance. It is only when the experiences
      \nare in the vital realm that some are likely to
      \n<\/b>be <\/b>false formations. These of which you write are
      \nsimply the common experiences of an opening Yogic
      \nconsciousness and they have to be understood, simply. <\/font><\/p>\n

      \nHere it is the breaking up of the small surface
      \nvital into the largeness of the true or inner vital
      \nbeing which can at once open to the Higher Consciousness,
      \nits power, light and Ananda. There is
      \nalso begun a similar breaking of the small physical
      \nmind and sense into the wideness of the inner
      \nphysical consciousness. The inner planes are always
      \nwide and open into the Universal, while the outer
      \nsurface parts are shut up in themselves and full
      \nof narrow and ignorant movements. <\/font><\/p>\n

      \n

      \n4-9-1933 <\/font><\/p>\n

      \nPage-282 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Moving on the Vital Plane<\/font><\/i><\/font><\/p>\n

      \n <\/p>\n

      \n

      \nWHEN the vital being goes out, it moves on the 
      \nvital plane and in the vital consciousness and, even
      \nif it is aware of physical scenes and things, it is not
      \nwith a physical vision. It is possible for one who
      \nhas trained his faculties to enter into touch with
      \nphysical things although he is moving about in the
      \nvital body, to see and sense them accurately, even
      \nto act on them and physically move them. But the
      \nordinary sadhaka who has no knowledge or organised
      \nexperience or training in these things cannot
      \ndo it. He must understand that the vital plane is
      \ndifferent from the physical and that things that
      \nhappen there are not physical happenings, though,
      \nif they are of the right kind and properly understood
      \nand used, they may have a meaning and value for
      \nthe earth life. But also the vital consciousness is
      \nfull of false formations and many confusions and
      \nit is not safe to move among them without knowledge
      \nand without a direct protection and guidance.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n9-10-1927 <\/font><\/p>\n

      \nPage-283 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Precautions for Avoiding Dangers in the Vital Worlds<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nYOUR three experiences related in your letter mean
      \nthat you are going out in your vital body into
      \nthe vital worlds and meeting the beings and formations
      \nof these worlds. The old man of the temple
      \nand the girls you saw are hostile beings of the
      \nvital plane. <\/font><\/p>\n

      \nIt is better not to go in this way unless one has
      \nthe protection of some one (physically present)
      \nwho has knowledge and power on the vital world.
      \nAs there is no one there who can do this for you,
      \nyou should draw back from this movement. Aspire
      \nfor perfect surrender, calm, peace, light, consciousness
      \nand strength in the mind and the heart. When
      \nthe mental being and the psychic being are thus
      \nopen, luminous and surrendered, then the vital
      \ncan open and receive the same illumination. Till
      \nthen premature adventures on the vital plane are
      \nnot advisable. <\/font><\/p>\n

      \nIf the movement cannot be stopped, then observe
      \nthe following instructions: <\/font><\/p>\n


      \n\t1.    Never allow any fear to enter into you. Face 
      \n\tall you meet and see in this world with detachment 
      \n\tand courage. <\/font><\/p>\n


      \n\t2.    Ask for our protection before you sleep or meditate. Use our names when you are attacked or tempted.
      \n\t<\/font><\/p>\n


      \n\t3.    Do not indulge in this world in any kind of
      \n\tsympathy for the old man in the temple or accept such suggestions, e.g.,
      \n\tthat he was your spiritual preceptor,<\/font><\/p>\n

      \n\tPage-284<\/font><\/p>\n

      \n

      which was obviously false since you could have no other spiritual preceptor than us. It was because of this sympathy and the accepted suggestion that he was able to go inside you and create the pain you felt.
      \n\t<\/font><\/p>\n


      \n\t4.    Do not allow any foreign personality to enter into you, only the Light, Power, etc. from above.
      \n\t<\/font><\/p>\n

       <\/p>\n

      \n

      \n
      \n      <\/a>Experiences of Withdrawal into Inner Planes<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nB’s experiences are those which usually attend the
      \nwithdrawal from the outer consciousness into an
      \ninner plane of experience. The feeling of coldness
      \nof the body in the first is one of the signs\u2014like the
      \nimmobility and stiffness of D’s experience\u2014that
      \nthe consciousness is withdrawing from the outer
      \nor physical sheath and retiring inside. The crystallisation
      \nwas the form in which he felt the organisation
      \nof an inner consciousness which could receive
      \nat once firmly and freely from above. The crystals at
      \nonce indicate organised formation and a firm transparence
      \nin which the greater vision and experience
      \ndescending from the higher planes could be clearly
      \nreflected. <\/font><\/p>\n

      \nPage-285 <\/font><\/p>\n

      \n

      \nAs for the other experience, his rejection of the 
      \nwaking consciousness evidently had the result of
      \nthrowing him into an inner awareness in which
      \n<\/b>he <\/b>began to have contact with the supraphysical planes.
      \nWhat was meant by the sea of red colour and stars
      \ndepends on the character of the red colour. If it
      \nwas crimson, what he saw was the sea of the physical
      \nconsciousness and physical life as it is represented
      \nto the inner symbolic vision; if it was purple red,
      \nthen it was the sea of the vital consciousness and
      \nthe vital life-force. Perhaps, if he had not stopped
      \nhis sense of the Mother’s presence, it would have
      \nbeen better,\u2014he should rather, if he can, take it
      \nwith him into the inner planes, then he would have
      \nhad no occasion to fear. <\/font><\/p>\n

      \nIn any case, if he wants to go into the inner consciousness
      \nand move in the inner planes\u2014which will
      \ninevitably happen if he shuts off the waking consciousness
      \nin his meditation\u2014he must cast away fear.
      \nProbably he expected to get the silence or the touch
      \nof the Divine Consciousness by following out the
      \nsuggestion of the Gita. But the silence or the touch
      \nof the Divine Consciousness can be equally and for
      \nsome more easily got in the waking meditation
      \nthrough the Mother’s presence and the descent
      \nfrom above. The inward movement, however, is
      \nprobably unavoidable and he should try to understand
      \nand, not shrinking or afraid, to go to it with <\/font><\/p>\n

      \nPage-286 <\/font><\/p>\n

      \n

      \nthe same confidence and faith in the Mother as he
      \nhas in the waking meditation. His dreams are, of
      \ncourse, experiences on the inner (vital) plane, I
      \nneed not repeat the explanation I have already
      \ngiven to D. <\/font><\/p>\n

      \nP.S. The dream about the Mahadeva image
      \nmay mean that some one (not of this world, of
      \ncourse) wanted to mislead him and make him
      \nconfuse some narrower traditional form of the
      \npast with the greater living Truth that he is seeking. <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n
      \n      <\/a>The Inward and the Outward Movement<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is on the surface that the transformation is
      \ndone. One comes up to the surface with what one
      \nhas gained in the depths to change it. It may be
      \nyour need to go in again and find it difficult to
      \nmake the movement back quickly. When the
      \nwhole being becomes plastic you will be able
      \nto make whatever movement is needed more
      \nquickly.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n8-11-1932 <\/font><\/p>\n

      \nPage-287 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>True and Mixed Experiences\u2014Difficulty of<\/i><\/font><\/p>\n

      \nRetaining True Consciousness in Sleep<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nWHAT he is having now are the true spiritual and
      \npsychic experiences\u2014not those of the vital plane
      \nwhich most have at the beginning. The experiences
      \nof the vital plane (in which there is much imagination
      \nand fantasy) are useful for opening up the
      \nconsciousness; but it is when they are replaced by
      \nthe spiritual and psychic consciousness that there
      \nis the beginning of the true progress. <\/font><\/p>\n

      \nThe difficulty of keeping the consciousness at
      \nnight happens to most\u2014it is because the night is
      \nthe time of sleep and relaxation and the subconscient
      \ncomes up. The true consciousness comes at first in
      \nthe waking state or in meditation, it takes possession
      \nof the mental, the vital, the conscious physical, but
      \nthe subconscious vital and physical remain obscure
      \nand this obscurity comes up when there is sleep or
      \nan inert relaxation. When the subconscient is
      \nenlightened and penetrated by the true consciousness 
      \nthis disparity disappears. <\/font><\/p>\n

      \nThe Pisachic woman that tried to enter is the 
      \nfalse vital impure Shakti\u2014and the voice that spoke
      \nwas that of his psychic being. If he keeps his psychic
      \nbeing awake and in front, it will always protect him
      \nagainst these dark forces as it did this time.<\/font><\/p>\n

      \n

      \n4-1-1932 <\/font><\/p>\n

      \nPage-288 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Inadvisability of Admitting Others in One’s Adhar<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n

      \n

      \n

      \nTHERE is no utility in such experiences; they may
      \nhappen on the vital plane so long as one has still to
      \npass through the vital range of experiences, but the
      \naim should be to get beyond them and live in a pure
      \npsychic and spiritual experience. To admit or call
      \nthe invasion of others into one’s own being is to
      \nremain always in the confusions of the intermediate 
      \nzone. Only the Divine should be called into one’s
      \npersonal Adhar\u2014by which is not meant the loss of
      \none’s personal being or any idea of becoming the
      \nDivine, for that should be avoided. The ego has to
      \nbe overcome, but the central personal being (which
      \nis not the ego but the individual self, soul, a portion
      \nof the Divine) has to remain a channel and instrument
      \nof the Divine Shakti. As for others, sadhakas,
      \netc. one can feel them in one’s universalised consciousness,
      \nbe aware of their movements, live in
      \nharmony with them in the Divine All, but not allow
      \nor call their presence within the personal Adhar.
      \nVery often that leads to the invasion of the consciousness 
      \nby vital powers or presences which assume
      \nthe forms of those who are so admitted\u2014and that
      \nis most undesirable. The sadhaka must make his
      \nbasic consciousness silent, calm, pure, peaceful and
      \npreserve or attain an absolute control over what he <\/font><\/p>\n

      \nPage-289 <\/font><\/p>\n

      \n

      \nshall or shall not admit into it\u2014otherwise, if he does
      \nnot keep this control, he is in danger of becoming
      \na field of confused and disorderly experiences
      \nor a plaything of all sorts of mental and vital beings
      \nand forces. Only one rule or influence other than
      \none’s own should be admitted, the rule of the
      \nDivine Shakti over the Adhar.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n15-12-1932 <\/font><\/p>\n

      \n
      \n      <\/a>Misleading Communications on the Intermediate Plane<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \nTHIS kind of manifestation (Adesh) comes very often
      \nat a certain stage of the practice of Yoga. My
      \nexperience is that it does not come from the highest
      \nsource and cannot be relied upon and it is better to
      \nwait until one is able to enter a higher consciousness
      \nand a greater truth than any that these communications
      \nrepresent. Sometimes they come from beings
      \nof an intermediate plane who want to use the sadhaka
      \nfor some work or purpose. Many sadhakas accept
      \nand some, though by no means all, succeed in doing
      \nsomething, but it is often at the cost of the greater
      \naims of Yoga. In other cases they come from beings
      \nwho are hostile to the sadhana and wish to bring it <\/font><\/p>\n

      \nPage-290 <\/font><\/p>\n

      \n

      \nto nothing by exciting ambition, the illusion of a
      \ngreat work or some other form of ego. Each sadhaka
      \nmust decide for himself (unless he has a Guru to guide
      \nhim) whether to treat it as a temptation or a mission.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nJune 1929 <\/font><\/p>\n

      \n
      \n      <\/a>Doubtful Value of Experiences of the
      \nIntermediate Planes<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIN the first place one is not obliged to believe all that
      \nX’s disciples have written about him after his death.
      \nBesides, the experiences they relate about him are of
      \nthe intermediate planes, not of the highest spiritual
      \nconsciousness. Whatever experience he had of the
      \nhighest was hidden by them in a jungle of miraculous
      \nand romantic legends. It is probable that in trying
      \nto make him out a great Siddha, they have lowered
      \nhim below what he really was.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n11-3-1933 <\/font><\/p>\n

      \nPage291 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>False Notions about Progress in Sadhana<\/font><\/i><\/font><\/p>\n

      \n <\/p>\n

      \n

      \n <\/i><\/font>How can the people in this Ashram judge whether 
      \na man has progressed in Yoga or not? They judge
      \nfrom outward appearances\u2014if a sadhak secludes
      \nhimself, sits much in meditation, gets voices and
      \nexperiences, etc. etc., they think he is a great sadhak!
      \nX was always a very poor Adhar. He had a few
      \nexperiences of an elementary kind\u2014confused and
      \nuncertain, but at every step he was getting into
      \ntrouble and going off on a side-path and we had to
      \npull him up. At last he began to get voices and
      \ninspirations which he declared to be ours\u2014I wrote
      \nto him many letters of serious warning and explanation
      \nbut he refused to listen, was too much attached
      \nto his false voices and inspirations and, to avoid
      \nrebuke and correction, ceased to write or inform us.
      \nSo he went wholly wrong and finally became hostile,
      \nYou can tell this by my authority to anybody who is
      \npuzzled like yourself about this matter.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n11-3-1933 <\/font><\/p>\n

      \n
      \n      <\/a>Inadvisability of Complete Seclusion<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is not advisable to cut oneself off from mixing
      \nwith people altogether. You must remain in the
      \nhigher consciousness even when with people.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n24-10-1933 <\/font><\/p>\n

      \nPage-292 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Conditions for Receiving True Intuition<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTo have the true intuition one must get rid of the
      \nmind’s self-will and the vital’s also, their preferences,
      \nfancies, phantasies, strong insistences and to eliminate
      \nthe mental and vital ego’s pressure which sets the
      \nconsciousness to work in the service of its own claims
      \nand desires. Otherwise these things will come in
      \nwith force and claim to be intuitions, inspirations
      \nand the rest of it. Or if any intuitions come, they can
      \nbe twisted and spoiled by the mixture of these forces
      \nof the Ignorance.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n28-11-1944 <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n <\/font><\/p>\n

      \nPage-293 <\/font><\/p>\n

      \n

      \nIII<\/a>. EXPERIENCES
      \n<\/b>OF COSMIC<\/font><\/p>\n

      \nCONSCIOUSNESS AND SELF <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n
      \nWidening and Union with the Universal Infinite<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is very good. The widening of the consciousness
      \nso as to be at one with the universal Infinite is an
      \nimportant stage in the sadhana.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n9-11-1933 <\/font><\/p>\n

      \nPage-293 <\/font><\/p>\n

      \n

      \n<\/a>"Universal" and "Cosmic"<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHERE is no difference between the terms "universal"
      \nand "cosmic" except that "universal" can be
      \nused in a freer way than "cosmic". Universal may
      \nmean "of the universe", cosmic in that general sense.
      \nBut it may also mean "common to all", e.g., "This
      \nis a universal weakness"\u2014but you cannot say "This
      \nis a cosmic weakness."<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n1933 <\/font><\/p>\n

      \n
      \n      <\/a>Experience of the True Cosmic Self<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \nIT is probably the true cosmic Self or spirit with its
      \ncosmic consciousness and power that you feel on a
      \nplane above the ordinary mind or vital or physical\u2014
      \nwhat plane is not as yet clear\u2014for what you describe
      \nis common to this Self on whatever plane it manifests;
      \nit is felt like that as soon as the being or any
      \npart of the being detaches itself from the surface
      \nIgnorance.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n26-1-1934 <\/font><\/p>\n

      \nPage-294 <\/font><\/p>\n

      \n

      \n
      \n
      \n<\/a>Influence of the Experience of the Cosmic Self
      \non Vital and Physical<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHE experience you feel is that of the Atman, the
      \ncosmic Self supporting the cosmic consciousness\u2014
      \nnot yet clear but in its first impression. When the
      \nconsciousness goes down from that condition, it
      \nbrings something of it into the vital and physical
      \nconsciousness and the result is either that these
      \nparts or at least the vital open and get into touch
      \nwith what has been brought down. The inert
      \ntāmasikatā<\/i> or the unease in the legs comes because
      \nthe physical is not able to receive or assimilate.
      \nThis will disappear when that part opens and
      \nreceives and is able to assimilate. <\/font><\/p>\n

      \nIt was there the occasional descent of the Force
      \nto establish a connection\u2014here the descent is
      \ntaking another form intended to establish the fundamental
      \nexperiences of the Realisation.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n31-8-1933 <\/font><\/p>\n

      \nPage-295 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Initial Opening to Cosmic Consciousness<\/i><\/font><\/p>\n

      \n <\/p>\n

      \n

      \nYou had a mental and the beginning of a vital
      \nopening to the cosmic consciousness\u2014kept on the
      \nspiritualised level, the vision or feeling of the Divine
      \nAnanda without seeking for possession or a gross
      \nouter enjoyment, it would have established a Yogic
      \nconsciousness and made a base for knowledge and
      \npeace and power and psychic love and surrender
      \nto come down.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n17-10-1933 <\/font><\/p>\n

      \n
      \n      <\/a>Liberation from the Body Sense<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT means the liberation from the body sense in
      \nwhich one can truly say, "I am not the body". This
      \nliberation is part of the cosmic consciousness\u2014as
      \nis also the realisation of the cosmic Will. <\/font><\/p>\n

      \nIt is the liberation from the body sense only.
      \nThat is quite different from the control of the body.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n16-5-1933 <\/font><\/p>\n

      \nPage-296 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Openness of the Senses to the Divine<\/i><\/font><\/p>\n

      \n <\/p>\n

      \n

      \nIT <\/b> is when you feel the universal or divine beauty
      \n<\/b>or presence <\/b> in things that the senses are open to
      \nthe Divine.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n6-4-1934 <\/font><\/p>\n

      \n<\/a>The Cosmic Movement<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHIS vision is the perception of cosmic movement
      \nof things developing from state to state and in that
      \nthe individual movements which make it up. There
      \nis also possible a sense of the All as Time in flow
      \nor of the same as a dimension interwoven with
      \nSpace like warp and woof of a cloth, etc.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n<\/a>The Cosmic Harmony<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHIS vision is a representation in sound of the cosmic
      \nharmony from which the Ignorance is a fall and a
      \ndiscord. <\/font><\/p>\n

      \nPage-297 <\/font><\/p>\n

      \n

      \n<\/a>Harmony of Discords<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHE harmony of the lower consciousness is a
      \nharmony of discords brought about by a clash and
      \nmixture of forces.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n1933 <\/font><\/p>\n

      \n<\/a>Macrocosm and Microcosm<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nALL is in the Self; when identified with the universal
      \nself all is in you. Also the microcosm reproduces
      \nthe macrocosm\u2014so all is present in each, though
      \nall is not expressed (and cannot be) in the surface
      \nconsciousness.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n21-9-1933 <\/font><\/p>\n

      \n<\/a>The Self<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \nTHE Self is being, not a being. <\/b> By Self is meant
      \n<\/b>the <\/b>conscious essential existence, <\/b> one in all.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n7-11-1936 <\/font><\/p>\n

      \nPage-298 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Original Substance of the Spirit<\/i><\/font><\/p>\n

      \n <\/p>\n

      \n

      \nTHE original substance of all spirit is pure existence 
      \ncarrying in it pure self-existent consciousness (or
      \nconsciousness-force) and pure self-existent Ananda.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n10-7-1936 <\/font><\/p>\n

      \n<\/a>Substance and Being<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nSUBSTANCE and being are the same thing. In the
      \ncreation they can be looked upon as two aspects of
      \nthe spirit.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n1933 <\/font><\/p>\n

      \n<\/a>The Self and the Planes<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is a normal experience when one universalises
      \noneself. The Self exceeds the planes.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nOctober 1933 <\/font><\/p>\n

      \nPage-299 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Atman and Individualised Self<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \nTHE Self is essentially universal; the individualised
      \nself is only the universal experienced from or in an 
      \nindividual centre. If what you have realised is not
      \nfelt to be one in all, then it is not the Atman; 
      \nit is the central being not yet revealing its universal
      \naspect as Atman. <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n
      \n      <\/a>The Personal ‘I’ and the Cosmic Self<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \nIN the cosmic consciousness the personal <\/b> ‘I’ 
      \ndisappears into the one Self of all. The ‘I’ which 
      \nalone exists is not that of the person, the individualised
      \n‘I’, but the universalised ‘I’ identical
      \nwith all and with the cosmic Self (Atman). <\/font><\/p>\n

      \n

      \nFebruary J934 <\/font><\/p>\n

      \n
      \n<\/a>True Central Being and Ego<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nWhat will remain after liberation is the central
      \nbeing\u2014not the ego. The central being will live
      \nin the consciousness of the Divine everywhere and
      \nin all other beings also; so it will not have the 
      \nconsciousness of a separate ego but of one centre 
      \namong many of the Divine Multiplicity <\/font><\/p>\n

      \n

      \n5-6-1933 <\/font><\/p>\n

      \nPage-300 <\/font><\/p>\n

      \n

      \n
      \n<\/a>Ahankar and Individual Self<\/i> <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n

      \nAFTER liberation Ahankar does not remain, but the
      \nindividual self as a portion or centre of the Divine
      \nis still there.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n<\/a>The One and the Many<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHE Divine is One and Many. The Divine as
      \nmany is the multiple Divine.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n11-7-1933 <\/font><\/p>\n

      \n<\/a>Difference in Unity<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHERE should be no difficulty in that. Difference
      \nin unity is the law of the higher manifestation.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nJanuary 1934 <\/font><\/p>\n

      \nPage-301 <\/font><\/p>\n

      \n

      \n<\/a>The Divine Oneness<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHAT is the truth. The Divine is not limited
      \n<\/b>by <\/b>its Oneness.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nDecember 1933 <\/font><\/p>\n

      \n
      \n      <\/a>Two States of Cosmic Consciousness<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nI THINK you are speaking of the two different states
      \nof the cosmic consciousness, that which is behind
      \nall cosmos and that which is expressed in the apparent 
      \nuniverse.<\/font><\/p>\n

      \n 4-9-1933 <\/font><\/p>\n

      \n
      \n      <\/a>The Pure Impersonal and the Manifestation of
      \nDivine Truth<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHERE is no thought in the pure impersonal, it is
      \nsilent,\u2014but it is true that Divine Truth can manifest
      \nin the background of the silence. This is, of course,
      \nthe truth of things up to the Overmind.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n6-6-1933 <\/font><\/p>\n

      \nPage-302 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Reconciliation of the Opposites<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is the mind that finds these apparent opposites
      \ndifficult to reconcile,\u2014there is no difficulty in
      \nthe
      \nDivine Consciousness. <\/font><\/p>\n

      \n <\/p>\n

      \n

      \n<\/a>The Integral Knowledge<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nWHEN there is knowledge then differences of manifestation 
      \nhave not a separative effect. All is felt
      \nas
      \nthe multiple play of the One.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n11-9-1934 <\/font><\/p>\n

      \n
      \n      <\/a>Saguna and Nirguna Ishwara and the Mother<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is all right. There is no difficulty about it. Nirguna
      \nSaguna are only aspects taken by the Divine
      \nin the manifestation. It is the Mother who manifests
      \n(creation is only manifestation) the Saguna or the
      \nNirguna Ishwara.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nlB-6-1933 <\/font><\/p>\n

      \nPage-303 <\/font><\/p>\n

      \n

      \n
      \n<\/a>The Static and the Dynamic<\/i> <\/font><\/p>\n

      \n(1)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is the Divine who is the Master\u2014the Self is
      \ninactive, it is always a silent witness supporting all
      \nthings\u2014that is the static aspect. There is also
      \nthe dynamic aspect through which the Divine
      \nworks\u2014behind that is the Mother. You must not
      \nlose sight of that, that it is through the Mother
      \nthat all things are attained.<\/font><\/p>\n

      \n(2)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nStatic and dynamic in reality always go together
      \n\u2014it is in appearance that anything seems only
      \ndynamic or only static.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n9-7-1933 <\/font><\/p>\n

      \n(3)<\/font><\/p>\n

      \n

      \nEverything has a dynamic as well as a static side.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n1-9-1933 <\/font><\/p>\n

      \nPage-304 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Purusha and Prakriti\u2014Past and Future Darkness\u2014<\/i><\/font><\/p>\n

      \n The Three Gunas<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT is the Purusha and Prakriti sides of the nature\u2014
      \none leading to pure conscious existence, static,
      \nthe other to pure conscious force, dynamic.
      \nThe past darkness they have come out of is that
      \nof ignorance, the future darkness that is felt above is
      \nsuperconscience. But, of course, the superconscience
      \nis really luminous\u2014only its light is not seen. The
      \nthree forms of consciousness are the three sides
      \nof Nature represented by the three gunas\u2014force of
      \nsubconscious tamas, Inertia, which is the law of
      \nMatter, force of half-conscious desire, Kinesis, which
      \nis rajas, which is the law of Life, and force of sattwic
      \nPrakasha, which is the law of Intelligence. <\/font><\/p>\n

      \n

      \n27-9-1934 <\/font><\/p>\n

      \n<\/a>The One Purusha<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHERE is one Purusha\u2014its action is according to the
      \nposition and need of the consciousness at the time.<\/font><\/p>\n

      \nIt is the nature of the action above the ordinary
      \nmind or in the cosmic consciousness which is many-
      \nsided. <\/font><\/p>\n

      \nPage-305 <\/font><\/p>\n

      \n

      \n<\/a>Prakriti and Shakti<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nPRAKRITI is only the executive or working force
      \n\u2014the Power behind the Prakriti is Shakti. It is
      \nthe Chit-Shakti in manifestation: that is the spiritual
      \nconsciousness.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nFebruary 1934 <\/font><\/p>\n

      \n<\/a>Chit-Shakti and Energies<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHIS is true of mental Knowledge and Will, but
      \nnot of the higher knowledge-will. In the Super-
      \nmind, Knowledge and Will are one. <\/font><\/p>\n

      \nAll energies derive from the Chit-Shakti, but they
      \ndifferentiate from it as they descend. <\/font><\/p>\n

      \nThis much is true that Life is characteristically
      \nForce\u2014the Physical is characteristically substance,
      \nbut the dynamism of both derives from Chit-
      \nmind dynamism also, all dynamism.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nDecember 1933 <\/font><\/p>\n

      \nPage-306 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>The One Force\u2014The All-pervading Ananda<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHERE is one common Force working in all and a
      \nvibration of that Force or any one of its movements
      \ncan awake (it does not always) the same vibration
      \nin another. <\/font><\/p>\n

      \nThere is a constant movement (Prakriti) and a
      \nconstant silence (Purusha). <\/font><\/p>\n

      \nIt is a statement of the Upanishad that there
      \nis an ether of Ananda in which all breathe and live; <\/b>if it were not there, none could breathe or live.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n15-5-1933 <\/font><\/p>\n

      \n
      \n      <\/a>Creating and Stopping of Force<\/i><\/font><\/p>\n

      \n <\/p>\n

      \n

      \nTHE force "created" is not yours\u2014it is Prakriti’s
      \n\u2014your will sets it in motion, it does not really
      \ncreate it; but once set in motion, it tends to fulfil
      \nitself so far as the play of other forces will allow it.
      \nSo, naturally, if you want to stop it, you have to
      \nset a contrary force in motion which will be strong
      \nenough to prevail against its momentum. <\/font><\/p>\n

      \n

      \n3-6-1933 <\/font><\/p>\n

      \nPage-307 <\/font><\/p>\n

      \n

      \nIV<\/a>. SUBJECTIVE EXPERIENCES <\/b> AND <\/font><\/p>\n

      \nOBJECTIVE REALISATION<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n
      \nDifficulty <\/b> of Objectivising Subjective
      \nExperiences<\/i> <\/font><\/p>\n

      \n(1)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHE difficulty of the Yoga is not in getting experience
      \nor a subjective realisation of the Truth; it is in
      \nobjectivising the Truth, that is in making the outer
      \nconsciousness down to the material an expression
      \nof the inner Truth. So long as that is not done the
      \nattacks of the lower Nature can always intervene. <\/font><\/p>\n

      \n

      \nJanuary 1935 <\/font><\/p>\n

      \n(2)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIt is the difficulty of objectivisation of the spiritual
      \nconsciousness which is not so easy to overcome.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n5-10-1933 <\/font><\/p>\n

      \nPage-308 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Subjective Knowledge <\/b> and Transformation<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nTHE cosmic consciousness, the overmind knowledge
      \nand experience is an inner knowledge\u2014but its
      \neffect is subjective. As long as one has that one can
      \nbe free in soul, but to transform the external nature
      \nmore is necessary.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nFebruary 1934 <\/font><\/p>\n

      \n
      \n      <\/a>Subjective Experience and Entry into the Supermind<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nI HAVE told you once before that your experiences
      \nare subjective\u2014and in the subjective sphere they
      \nare correct in substance so far as they go. But to enter the Supermind, subjective experience is not
      \nsufficient. Some sufficient application of intuition
      \nand overmind to life must first be done. <\/font><\/p>\n

      \nPage-309 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Subjective and Objective Experience<\/i> <\/font><\/p>\n

      \n(1)<\/font><\/p>\n

      \n IT depends on what you mean by subjective and  objective. Knowledge and Ignorance are in their
      \nnature subjective. But from the personal point
      \nof view, the Force of Ignorance may manifest as
      \nsomething objective outside oneself so that even
      \nwhen one has Knowledge for oneself one cannot
      \nremove the environing Ignorance. If that is so,
      \nIgnorance is not merely a subjective force in oneself,
      \nit is there in the world. <\/font><\/p>\n

      \n(2)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIt happens so in the sadhak’s own subjective consciousness. Of course it does not mean that the whole
      \nworld becomes like that\u2014everybody’s consciousness.
      \n…. If your experience were objective, then that
      \nwould mean that the world had changed, everybody
      \nbecame conscious, no sorrow or suffering anywhere.
      \nNeedless to say, the material world has not changed objectively in that way,
      \nonly in your own consciousness subjectively you see the Divine everywhere,
      \nall disharmony disappears, sorrow and suffering
      \nbecome impossible for the time at least\u2014that is a
      \nsubjective experience.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n16-7-1933 <\/font><\/p>\n

      \nPage-310 <\/font><\/p>\n

      \n

      \n
      \n      <\/a>Subjective Experiences <\/b> of Bhakti<\/i><\/font><\/p>\n

      \n <\/font><\/p>\n

      \nIT seems to have been a series of experiences of the
      \ndifferent bhavas of bhakti and it came for experience
      \nonly\u2014or for a manifold development of the bhakti.
      \nThese, of course, are purely subjective experiences
      \nmeant to educate the consciousness and have no
      \ndefinite value for the actual manifestation. It is
      \nmerely for subjective experience and knowledge.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nOctober 1933 <\/font><\/p>\n

      \n
      \n      <\/a>Truth of Subjective Experience<\/i> <\/font><\/p>\n

      \n(1)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nSUBJECTIVE does not mean false. It only means that
      \nthe Truth is experienced within, but it has not yet
      \ntaken hold of the dynamic relations with the
      \noutside existence. It is an inner experience of
      \nthe cosmic consciousness and the Overmind
      \nKnowledge.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n31-7-1933 <\/font><\/p>\n

      \nPage-311<\/font><\/p>\n

      \n

      \n(2)<\/font><\/p>\n

      \n <\/font><\/p>\n

      \nWhat do you mean by true? You have a subjective
      \nexperience belonging to a higher plane of consciousness. When you descend, you come down with it
      \ninto the material and the whole of existence is seen
      \nby you in the truth of that consciousness\u2014just as
      \nwhen a man sees the vision of the Divine everywhere,
      \nhe sees all down to the material world as the Divine.<\/font><\/p>\n

      \n <\/font><\/p>\n

      \n15-7-1933 <\/font><\/p>\n

      \nPage-312 <\/font><\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

      SECTION ELEVEN   EXPERIENCES OF THE INNER AND THE COSMIC CONSCIOUSNESS                                                             I.   CONDITIONS FOR GETTING TRUE EXPERIENCES                                                             II.  EXPERIENCES OF THE INNER…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[97],"tags":[],"class_list":["post-3723","post","type-post","status-publish","format-standard","hentry","category-04-fourth-series-1951","wpcat-97-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3723","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=3723"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3723\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3723"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3723"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3723"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}