{"id":3737,"date":"2013-07-13T01:50:50","date_gmt":"2013-07-13T01:50:50","guid":{"rendered":"http:\/\/localhost\/?p=3737"},"modified":"2013-07-13T01:50:50","modified_gmt":"2013-07-13T01:50:50","slug":"20-transformation-of-the-physical-being-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\/20-transformation-of-the-physical-being-vol-04-fourth-series-1951","title":{"rendered":"-20_TRANSFORMATION OF THE PHYSICAL BEING.htm"},"content":{"rendered":"\n\n
\n

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

\n <\/font><\/p>\n

\nTRANSFORMATION OF THE PHYSICAL
\nBEING<\/font><\/p>\n

\n <\/font><\/p>\n

\n                                                                             I.   OPENING THE PHYSICAL TO THE HIGHER
\nCONSCIOUSNESS <\/font><\/p>\n

\n                                                                             II.  ILLNESS IN YOGA <\/font><\/p>\n

\n                                                                             III. REGULATION OF FOOD <\/font><\/p>\n

\n                                                                             IV. SLEEP AND DREAM IN SADHANA <\/font><\/p>\n

\n                                                                             V.  REJECTION OF SEX
\n                 <\/b><\/font><\/p>\n

\n                                                                             <\/b>VI. CONTROL OF SPEECH IN SADHANA<\/font><\/p>\n

\n <\/p>\n

\nI. OPENING THE PHYSICAL <\/b> TO THE<\/font><\/p>\n

\nHIGHER CONSCIOUSNESS<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nPhysical Being and Manifestation<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nNO need to despise the physical being\u2014it is part
\nof the intended manifestation.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nImpurity of the Human Physical<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE human physical is always full of dark, low
\nand obscure forces.<\/font><\/p>\n

\n <\/font><\/p>\n

\n29-1-1934 <\/font><\/p>\n

\nPage-515 <\/font><\/p>\n

\n

\nNecessity of Physical Purification<\/a><\/i><\/font><\/p>\n

\n

\nALL that may be very well in theory, but practically
\nit is found that the physical impurity is strong
\nenough to bar the inner progress and limit rigidly
\nthe inner experience to some passive peace.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-10-1936 <\/font><\/p>\n

\nThe Physical Change<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE physical consciousness has to become balanced,
\nfilled with the light and force from above, made
\nconscious and responsive. That cannot be done in
\na day\u2014so go on steadily and dismiss both discouragement
\nand impatience.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nOpening the Physical to the Higher Consciousness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE consciousness (higher) is always there\u2014the
\nbody is tamasic and obscure and the greater part
\nof it is subconscient. If it opens, then there will
\nbe an increasing union with the higher consciousness
\nand it will be able to share the experiences
\nand the developments in the mind and vital. <\/font><\/p>\n

\nPage-516 <\/font><\/p>\n

\n

\n
\nDifficulty of Opening the Physical<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE opening of the physical and the subconscient
\nalways takes a long time as it is a thing of habits
\nand constant repetition of the old movements,
\nobscure and stiff and not plastic, yielding only little
\nby little. The physical mind can be more easily
\nopened and converted than the rest, but the vital-
\nphysical and the material-physical are obstinate.
\nThe old things are always recurring there without
\nreason and by force of habit. Much of the vital-
\nphysical and most of the material are in the subconscience
\nor depend on it. It needs a strong and
\nsustained action to progress there.<\/font><\/p>\n

\n <\/font><\/p>\n

\n31-10-1935 <\/font><\/p>\n

\n
\nRemedy for Difficulties of the Physical Change<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is nothing to be discouraged about. The fact
\nis that after having been so long in the mental and
\nvital plane you have become aware of the physical
\nconsciousness, and the physical consciousness in
\neverybody is like that. It is inert, conservative, does
\nnot want to move, to change\u2014it clings to its habits <\/font><\/p>\n

\nPage-517 <\/font><\/p>\n

\n

\n(what people call their character) or its habits
\n(habitual movements) cling to it and repeat themselves
\nlike a clock working in a persistent mechanical
\nway. When you have cleared your vital somewhat,
\nthings go down and stick there. You see, if you have
\nbecome self-conscious, you put pressure, perhaps, but
\nthe physical responds very slowly, hardly at first it
\nseems to move at all. The remedy is aspiration steady
\nand unchanging, patient work, the psychic in the
\nphysical, calling down the light and force into
\nthese obscure parts. The light brings the consciousness
\nof what is there; the force has to follow and
\nwork on them till they change or disappear.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-11-1932 <\/font><\/p>\n

\n
\nDirect Contact with the Physical<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nI HAVE said that your consciousness has come down
\ninto direct contact with the external physical nature
\nwhich is always full of the lower movements and when
\nthat happens you see them as they are, when they
\nare not under the control of the mind and psychic.
\nEverybody has to come into this direct contact 
\n\u2014otherwise there can be no transformation of this
\npart of the being.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1-8-1934 <\/font><\/p>\n

\nPage-518 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nYou feel as you do only because you are largely
\nidentified with the part that has not undergone
\nchange and so you feel the difficulty, even the
\nimpossibility of changing. But although the difficulty
\nis there, the impossibility does not exist. Even
\nthis identification may be helpful, for so the change
\ncan be radical by a direct action in the part itself
\nor an indirect influence upon it through the mind
\nor higher vital. Rest and restore your physical
\nforces, open so that the Mother’s Force may freely
\nwork on you, all trouble pass away and a new and
\nstronger movement commence.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-3-1936 <\/font><\/p>\n

\nPage-519 <\/font><\/p>\n

\n

\n
\nConsequences of Supramental Descent in the
\nMaterial Consciousness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI DO not see why you doubt the fulfilment in your
\nmaterial consciousness. If there is faith, quietude, 
\nopenness in the rest of the being, the material is
\nbound to open also. Tamas, inertia, ignorance,
\nstupidity, littleness, obstruction to the true movement
\nare universal characteristics of the material
\nconsciousness, so long as it is not enlightened,
\nregenerated and transformed from above,\u2014they are
\nnot peculiar to yours. Therefore, there is here no
\nsufficient reason or justification for the doubt you 
\ndescribe. <\/font><\/p>\n

\nWhen the Supramental comes down fully into the 
\nmaterial consciousness, it will create the right conditions
\nthere. The oneness will be created, the constant
\npresence and sense of contact will be felt
\nin the material and there will be all the actual
\nphysical contact that is needed. The sadness you
\nspeak of is not psychic\u2014for "painful longing" belongs
\nto the vital, not to the psychic. The psychic never
\nfeels a sadness from disappointed desire, because
\nthat is not in its nature; the sorrow it sometimes
\nfeels is when it sees the Divine rejected or the mental,
\nvital, physical in man or in nature turning away
\nfrom the Truth to follow perversion, darkness
\nor ignorance. However, with the reign of the
\nSupramental even the vital external nature is bound
\nto change and therefore there will be no chance of
\nany feelings of this character.<\/font><\/p>\n

\n <\/font><\/p>\n

\n27-1-1932 <\/font><\/p>\n

\nPage-520 <\/font><\/p>\n

\n

\n
\nSupramental Change and Hold of
\nLower Nature<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nSo long as there is not the Supramental change
\ndown to the subconscient, complete and full, the
\nlower nature has always a hold on some part of the
\nbeing.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n
\nSubconsciousness of the Material<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE material is for the most part subconscient\u2014it
\ndepends upon the subtle parts for its waking consciousness<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-6-1933 <\/font><\/p>\n

\n
\nNecessity <\/b> of working in the Subconscient for
\nChange <\/b> of the Physical<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHAT you write is correct. When the physical
\nconsciousness has to be changed it is of course
\nessential to work in the subconscient, as it has a
\ngreat influence on the physical which is very <\/font><\/p>\n

\nPage-521 <\/font><\/p>\n

\n

\ndependent on it. The loss of consciousness comes
\nnaturally at first when the subconscient is being
\nworked upon. You have to be careful that it does
\nnot become habitual. If you react with a will for
\nthe change of this tendency (no struggle is needed)
\nit will pass in time.<\/font><\/p>\n

\n

\n 17-6-1934 <\/font><\/p>\n

\n
\nThe Subconscient and Physical Disabilities<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is the action of the Light and Force in the subconscient.
\nSo long as the subconscient is not cleared
\nthe physical consciousness’s disabilities remain.<\/font><\/p>\n

\n <\/font><\/p>\n

\nClearing the Subconscient<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is always a great deal to do in the subconscient.
\nBut if you especially feel it (the need of
\nclearance in the subconscient) it must be that the
\ntime for clearing it has come. If the other parts
\nkeep open and responsive this should not give too
\nmuch trouble.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-6-1934 <\/font><\/p>\n

\nPage-522 <\/font><\/p>\n

\n

\n
\nRising of Obscurity During Physical Change<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nWHEN one is working on the physical consciousness
\nthis sense of obscurity frequently rises up. One has
\nto react quickly against it and persistently bring
\ndown the Light. When the physical and the subconscient
\nare fully permeated it need come no
\nmore.<\/font><\/p>\n

\n <\/font><\/p>\n

\n24-6-1934 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIt is probably a strong up-coming of the physical
\nconsciousness that creates this sense of blindness
\nand obscurity\u2014but that will not matter if the
\npeace comes itself\u2014for after the peace, the force
\nand light can come.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-8-1933 <\/font><\/p>\n

\nPage-523 <\/font><\/p>\n

\n

\nObstacle of Inertia<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nPROBABLY you are feeling the obstacle in the fundamental 
\nphysical inertia or Inconscience from
\nwhich the physical world has arisen. That gets
\nsuppressed by the descents, but it is not yet changed.
\nThis, however, is not the stage at which it can be
\ndealt with finally.<\/font><\/p>\n

\n <\/font><\/p>\n

\n3-8-1933 <\/font><\/p>\n

\nInertia<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHAT inertia belongs strictly to the material,
\nalthough it now pervades the whole physical consciousness
\n\u2014it comes sometimes from the body (not
\nthe Muladhara), sometimes from below the body.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nIncrease of the Hold of Inertia<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE hold of inertia always increases when the
\nworking of Sadhana comes down into the physical
\nand subconscient. Before that the inertia is over-
\npowered though not eradicated by the action in
\nmind and vital\u2014afterwards it comes up in its
\nnatural force and has to be met in its own field.<\/font><\/p>\n

\n <\/font><\/p>\n

\n31-7-1936 <\/font><\/p>\n

\nPage-524 <\/font><\/p>\n

\n

\n
\nRising of Inertia from the Subconscient<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is the body (subconscient physical part) that
\nfeels inertia and dullness rising if it has not its
\naccustomed sleep, concentration, etc. Besides that,
\nthe tamas of the subconscient can always rise for
\nany reason or without reason and try to express
\nitself in the conscious part of the being. <\/font><\/p>\n

\n

\n27-12-1933 <\/font><\/p>\n

\n
\nCalling Down Force to Remove Inertia<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT must be the tamas of the physical that has
\nenveloped the inner consciousness. The one way to
\nget out of it is to remain very quiet and call down
\npersistently the Force from above.<\/font><\/p>\n

\n <\/font><\/p>\n

\n18-7-1933 <\/font><\/p>\n

\n
\nReplacing Inertia by Higher Light and Force<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nFROM what you describe it looks as if you had come
\ndown into the physical consciousness and were
\nfeeling the inertia that belongs to it. When that <\/font><\/p>\n

\nPage-525 <\/font><\/p>\n

\n

\nhappens, the one way out is to open there so that
\nthe light and force may come down into the physical
\nand replace the inertia. We shall try to get 
\nthat done.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nNeed of Exercise for Preventing Inertia<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is quite true that the physical exercise is very
\nnecessary to keep off tamas. I am glad you have
\nbegun it and I trust you will keep it up. <\/font><\/p>\n

\nPhysical tamas in its roots can be removed only
\nby the descent and the transformation, but physical
\nexercise and regular activity of the body can
\nalways prevent a tamasic condition from prevailing 
\nin the body.<\/font><\/p>\n

\n

\n 5-6-1934 <\/font><\/p>\n

\n
\nTransformation of Tamas into Shama<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTAMAS is to be transformed into ṡama,<\/i> the peace
\nand rest of the higher Prakriti, and then
\nfilled with tapas,<\/i> and jyoti.<\/i> But this can only be
\ndone completely in the physical when the physical
\nis fully transformed by the Supramental Power.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-526 <\/font><\/p>\n

\n

\nChange of Inertia by Descent<\/a><\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nBY the descent the inertia changes its character.
\nIt ceases to be a resistance of the physical and
\nbecomes only a physical condition to be transformed
\ninto the true basic immobility and rest.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-6-1936 <\/font><\/p>\n

\nInertia and Dynamism<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE inertia itself is not a dynamic principle. The
\nnature of inertia is a pravṛtti\u2014<\/i>the action of the
\nmechanical mind is a pravṛtti,<\/i> though a tamasic
\nobscure pravṛtti.<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\n1-3-1937 <\/font><\/p>\n

\n
\nDynamic Descent and Descent of Peace<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nA DYNAMIC descent brings tapas<\/i> not śama.<\/i> <\/b> It is a
\ngreater and greater descent, of peace that brings
\nśama\u2014<\/i>the dynamic descent helps it by dispersing
\nthe element of rajasic disturbance and changing
\nrajas<\/i> into tapas.<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\n8-7-1936 <\/font><\/p>\n

\nPage-527 <\/font><\/p>\n

\n

\n
\nCondition of the Body in Receiving
\nHigher Dynamism<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nDYNAMISM is everywhere, because the Force (Shakti)
\nis everywhere. The perfect dynamism is there in the
\nSupermind; no other can be unfailing. <\/font><\/p>\n

\nHow the body receives the higher dynamism
\ndepends on the condition of the body or rather
\nof the physical and most material consciousness.
\nIn one condition it is tamasic, inert, unopen and
\ncannot bear or cannot receive or cannot contain
\nthe force; in another, rajas predominates and
\ntries to seize on the dynamism, but wastes and
\nspills and loses it; in another, there is receptivity,
\nharmony, balance and the result is a harmonious
\naction without strain or effort.<\/font><\/p>\n

\n <\/font><\/p>\n

\n15-4-1932 <\/font><\/p>\n

\nPage-528 <\/font><\/p>\n

\n

\n
\nSeparateness of the Inner Being and
\nImmunity from Inertia<\/a><\/i> <\/font><\/p>\n

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

\n

\nWHEN the inner being once thoroughly establishes 
\nits separateness, even oceans of inertia can’t prevent
\nit from keeping it. It is the first thing to be done
\nin order to have a secure basis in the Yoga, to
\nestablish thoroughly this separateness. It comes
\nmost usually when the peace is thoroughly fixed
\nin the inner parts, then the separateness also becomes
\nfixed and permanent.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-7-1936 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIf the inner being is safe, then there is no longer
\nany struggle or overpowering by inertia or depression
\nor other fundamental difficulties. The rest can be
\ndone progressively and quietly, including the
\ncoming down of the Force. The outer being becomes
\nmerely a machinery or an instrumentation to be
\nset right. It is not so easy to be entirely mukta<\/i> in
\nthe inner being.<\/font><\/p>\n

\n <\/font><\/p>\n

\n24-7-1936 <\/font><\/p>\n

\nPage-529 <\/font><\/p>\n

\n

\nII<\/a>. ILLNESS IN YOGA<\/font><\/p>\n

\n <\/font><\/p>\n

\nCause of Illness<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE human body has always been in the habit of
\nanswering to whatever forces chose to lay hands
\non it and illness is the price it pays for its inertia
\nand ignorance. It has to learn to answer to the
\none Force alone, but that is not easy for it to learn.<\/font><\/p>\n

\n <\/font><\/p>\n

\n16-10-1933 <\/font><\/p>\n

\n
\nRemoval of Illness by Detachment and Conscious
\nRejection<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHAT I meant was that the body consciousness
\nthrough old habit of consciousness admits the force
\nof illness and goes through the experiences which
\nare associated with it\u2014e.g., congestion of phlegm
\nin the chest and feeling of suffocation or difficulty
\nof breathing, etc. To get rid of that one must
\nawaken a will and consciousness in the body itself
\nthat refuses to allow these things to impose themselves
\nupon it. But to get that, still more to get it
\ncompletely is difficult. One step towards it is to get <\/font><\/p>\n

\nPage-530 <\/font><\/p>\n

\n

\nthe inner consciousness separate from the body\u2014to
\nfeel that it is not you who are ill, but it is only something
\ntaking place in the body and affecting your
\nconsciousness. It is then possible to see this separate
\nbody consciousness, what it feels, what are its
\nreactions to things, how it works. One can then
\nact on it to change its consciousness and reactions.<\/font><\/p>\n

\n <\/font><\/p>\n

\nWill to Illness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nBY will to illness I meant this that there is something
\nin the body that accepts the illness and has certain
\nreactions that make this acceptance effective\u2014
\nso there must always be a contrary will in the
\nconscious parts of the being to get rid of this most
\nphysical acceptance.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nRemoval of Illness by Opening to the Force<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nAs the body consciousness becomes more open to
\nthe Force (it is always the most difficult and the
\nlast to open up entirely), this frequent stress of
\nillness will diminish and disappear.<\/font><\/p>\n

\n <\/font><\/p>\n

\n13-9-1935 <\/font><\/p>\n

\nPage-531<\/font> <\/font><\/p>\n

\n

\nConscious Physical and Attacks<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHIS at least shows that the physical is becoming
\nconscious and with a conscious physical it is easier
\nto deal with such attacks.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-6-1931 <\/font><\/p>\n

\n
\nRejection of Suggestions by Body Consciousness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE suggestion of weakness comes to the subconscient
\npart of the body consciousness and therefore
\nthe mind is most often unaware of it. If the
\nbody itself were truly conscious, then the suggestions
\ncould be detected in time and thrown off before
\nthey took effect. Also the rejection by the central
\nconsciousness would be supported by a conscious
\nrejection in the body and act more immediately and 
\npromptly.<\/font><\/p>\n

\n <\/font><\/p>\n

\n5-7-1933 <\/font><\/p>\n

\nPage-532 <\/font><\/p>\n

\n

\nHostile Suggestion of Illness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nBY suggestion I do not mean merely thoughts or 
\nwords. When the hypnotist says "sleep", it is a
\nsuggestion; but when he says nothing, but only
\nlimits his silent will to convey sleep or makes movements
\nof his hands over the face, that also is a
\nsuggestion.<\/font><\/p>\n

\nWhen a force is thrown on you or a vibration of
\nillness, it carries to the body this suggestion. A
\nwave comes in the body\u2014with a certain vibration
\nin it, the body remembers "cold" or feels the vibrations
\nof a cold and begins to cough or sneeze or to
\nfeel chill\u2014the suggestion comes to the mind in
\nthe form "I am weak, I don’t feel well, I am catching
\na cold". <\/font><\/p>\n

\nHostile here means hostile to the Yoga. An illness
\nwhich comes in the ordinary course as the
\nresult of physical causes\u2014even though adverse universal
\nforces are the first cause\u2014is an ordinary
\nillness. One brought by the forces hostile to Yoga
\nto upset the system and prevent or disturb progress
\n\u2014without any adequate physical reason\u2014is a hostile
\nattack. It may have the appearance of a cold
\nor any other illness, but to the eye which sees the
\naction of forces and not only the outward symptoms
\nor results, the difference is clear. <\/font><\/p>\n

\n

\n28-4-1933 <\/font><\/p>\n

\nPage-533 <\/font><\/p>\n

\n

\nHostile Attack on the Body<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHESE are waves of the hostile force which come
\ntrying whom they can touch. When you feel an
\nattack of this kind, you must realise that this comes <\/i>on you from outside and touches some weak point
\nin you, and you have to remain as quiet as you can,
\nreject it and open yourself. I judge from what you
\nhave written that it was the physical and vital-
\nphysical consciousness that it made restless and
\ninclined to revolt and it did not take the whole
\nof your consciousness. If you can keep it localised
\nlike that when it comes and remain quiet in mind
\nand heart and reject it, then it will not be so difficult
\nto throw it out. The peace and force must be
\ncalled down into this vital-physical (nervous) part
\nand the whole body until you feel the atmosphere
\nand force pervading you and in you always in all the
\nbody and not only upon or around you. If you still
\nfind a difficulty, it is because of the past habit of reaction
\nin the nervous being and a certain weakness
\nthere; but persevere, do not consent to the invasion of
\nthe old forces. The habit will lessen and disappear
\nand the true Force occupying the body will remove <\/b>the weakness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n15-5-1932 <\/font><\/p>\n

\nPage-534 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nThere is no mystery. These things were violent
\nand obstinate in you for a long time and you were
\nindulging them\u2014hence they acquired a great force
\nto return even after you began rejecting them,
\nfirst because of habit, secondly because of their belief
\nthat they have acquired a right over you, thirdly
\nbecause of the habit of assent and passive response
\nto them or endurance of them that has been stamped
\non the physical consciousness. This physical consciousness
\nis not as yet liberated, it has not begun
\nto be as responsive to the higher force as the vital,
\nso it cannot resist their invasion. So these forces,
\nwhen thrown out, retreat into the environmental
\nconsciousness and remain there concealed and at
\nany opportunity make an attack on the centres
\naccustomed to receive them (external mind and the
\nexternal emotional) and get in. This happens with
\nmost sadhaks. Two things are necessary\u2014(1) to
\nopen fully the physical to the higher forces, (2)
\nto reach the stage when even if the forces attack they
\ncannot come fully in, the inner being remaining calm
\nand free. Then even if there is still a surface difficulty,
\nthere will not be these overpowerings.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-1-1935 <\/font><\/p>\n

\nPage-535 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nAll these suggestions that came to you were of
\ncourse part of the attack on the physical consciousness,
\n\u2014the attack on the body is used to raise these
\nideas and ideas are used to make it more difficult
\nfor the body to recover. At a certain stage attacks
\nfall heavily on the body because the opposing forces
\nfind it more difficult than before to upset the mind
\nand vital directly, so they fall on the physical in the
\nhope that that will do the trick, the physical being
\nmore vulnerable. But the sensibility of the body to
\nattacks is no proof of incapacity, just as a finer sensibility
\nof the mind or vital to attacks was no proof\u2014
\nit can, in due time, be overcome. As for the feelings
\nabout the Mother and that her love is only given for
\na return in work or to those who can do sadhana
\nwell, that is the usual senseless idea of the vital-
\nphysical mind and has no value. <\/font><\/p>\n

\nThere is nothing wrong in taking care of the body
\nin regard to health and, if the liver has gone wrong,
\nthe instinct to refuse too sweet or greasy or heavy food
\nis a right instinct. Mother has no objection to your
\nabstaining while the illness is there nor has she
\ninsisted on your taking dal.<\/i> Her objection is only
\nto that which people often do, getting ideas about
\nthis food and that food and abstaining even when <\/font><\/p>\n

\nPage-536 <\/font><\/p>\n

\n

\nthere is no acute illness. During an acute state
\nof bad liver, abstaining is often necessary. Only
\none must not create by wrong ideas a nervous incapacity
\nof the stomach or a chronic nervous dyspepsia. 
\nShe had no other meaning. <\/font><\/p>\n

\nI hope you will be all right soon. If the body does 
\nnot right itself, you must keep me informed from
\ntime to time.<\/font><\/p>\n

\n <\/font><\/p>\n

\n17-1-1937 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nThere seem to be two elements in the physical
\ndifficulty that is weighing on you. The first is the
\nliver trouble which weakens and must weaken still
\nmore if it leads you to diminish your food below what
\nthe body needs for maintaining sufficient strength to
\nreact\u2014also probably the nervous tendency to insomnia
\nwith its consequences. The second is an inertia
\nof the lower vital and physical consciousness which
\nprevents it from throwing off the lassitude, from reacting
\nagainst the attacks and from opening steadily
\nto the Force which would remove these things. All
\nthat is due to the breakdown of the poise that you <\/font><\/p>\n

\nPage-537 <\/font><\/p>\n

\n

\nhad for so long, the vital trouble that caused it and
\nthe reaction of the lower vital to the insistence on
\nthrowing out the causes of the trouble. This reaction
\nseems to have been a restlessness at losing the things
\nto which it was still holding\u2014such a reaction always
\nbrings the inertia of the physical consciousness,
\nwhile the right reaction in the lower vital, on the
\ncontrary, brings a sense of peace, release, quietude
\nwhich definitely opens the lowest physical parts to
\nthe higher consciousness and force. If you can get
\nover this and get back the old poise, then all these 
\nthings can be made to disappear. <\/font><\/p>\n

\nCare should be taken of the body certainly, the
\ncare that is needed for its good condition, rest, sleep,
\nproper food, sufficient exercise; what is not good is
\ntoo much preoccupation with it, anxiety, despondency
\nin the illness, etc., for these things only favour
\nthe prolongation of ill-health or weakness. For
\nsuch things as the liver attacks treatment can always
\nbe taken when necessary. <\/font><\/p>\n

\nBut it is always the right inner poise, quietude
\ninward and outward, faith, the opening of the body
\nconsciousness to the Mother and her Force that are
\nthe true means of recovery\u2014other things can only 
\nbe minor aids and devices.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-3-1937 <\/font><\/p>\n

\nPage-538 <\/font><\/p>\n

\n

\n
\nPains in the Body due to Hostile Attacks<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE pains in the body come from the same source
\nas
\nthe trouble in the vital nature; both are attacks
\nfrom the same outside force that wants to mislead or,
\nwhen it cannot mislead, to trouble and disturb you.
\nWhen once you can get rid of the vital invasion and
\nprevent its recurrence, it will be easier to get rid too
\nof the physical trouble whose origin is nervous
\n(vital-physical); although its symptoms seem to be <\/i>those of a physical illness, it is usually an attack
\non the nervous part and a weakening of it for the
\ntime that gives you the pain. <\/font><\/p>\n

\nRemain always quiet and persist in opening
\nyourself.
\nThe Force that releases you from the vital
\ntrouble can also remove the disturbance in the
\nnervous part and the physical body.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-4-1932 <\/font><\/p>\n

\nPage-589 <\/font><\/p>\n

\n

\n
\nRemoval of Bodily Pains by Detachment and
\nOpening to the Force<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is by an attack on your physical consciousness 
\nthat the old forces are bringing back the wrong 
\ncondition. As you got the power before to stand
\nback from the vital movement and localise it, while
\nthe rest of your consciousness observed and was not
\noverpowered, so you must learn to stand back from
\nthe physical pain or uneasiness and localise it. If
\nyou can do that and do it completely, the pain or
\nuneasiness itself will be more easily and quietly
\nremoved and you will not be overpowered like this
\nwith the sense of weakness. You can see that the
\nForce has the power to take away the pains; but
\nyou allow yourself to be nervously overcome and
\ntherefore it is difficult for it to act with a continuous
\nresult. What was done at that time in the vital,
\nmust be done in the physical also. It is the only
\nway to get free from the attacks.<\/font><\/p>\n

\n <\/font><\/p>\n

\n31-5-1932 <\/font><\/p>\n

\n
\nNervous Illness due to Hostile Pressure<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF you want to get back your faith and keep it, you
\nmust first quiet your mind and make it open and
\nobedient to the Mother’s force. If you have an
\nexcited mind at the mercy of every influence and
\nimpulse, you will remain a field of conflicting and <\/font><\/p>\n

\nPage-540 <\/font><\/p>\n

\n

\ncontrary forces and cannot progress. You will begin
\nto listen to your own ignorance instead of the
\nMother’s knowledge and your faith will naturally
\ndisappear and you will get into a wrong condition
\nand a wrong attitude. <\/font><\/p>\n

\nYour ailment is evidently in its foundation an
\nillness of the nerves and not an ordinary physical
\ndisease. These maladies are a creation of the pressure
\nof hostile forces; they increase if anything in you
\nassents to them and accepts, and the more the mind
\ngives value to them and dwells on them, the more
\nthey grow. The only way is to remain quiet, dissociate
\nyourself and refuse to accept it or make much
\nof it, allow the calm and strength that the Mother
\nhas been putting around you to enter your mind
\nand permeate your nervous system. To do otherwise
\nis to place yourself on the side of the hostile forces
\nthat are afflicting you. The cure may take long
\nbecause your nervous system has been long subjected
\nto these influences and, when they are evicted, they
\nreturn with violence to re-establish their hold.
\nBut if you can acquire and keep patience and fortitude
\nand the right consciousness and right attitude
\nwith regard to these things, the hold they have will
\nprogressively disappear. <\/font><\/p>\n

\nPage-541 <\/font><\/p>\n

\n

\nThere are defects in your vital nature which stand
\nin the way of a settled spiritual progress, but they can be eliminated if, dropping all exaggerated ideas
\nof "sin" and unfitness, you look quietly at them and
\nrecognise and reject them. Tranquillise in yourself 
\nall over-eager demands and desires, all excitement
\nand exaggeration of opposite feelings and impulses,
\nseek first intensity of devotion, but also calm,
\nstrength, purity and peace. Allow a quiet and steady
\nwill to progress to be settled in you; learn the habit
\nof a silent, persistent and thorough assimilation
\nof what the Mother puts into you. This is the sound 
\nway to advance.<\/font><\/p>\n

\n

\n March 1928 <\/font><\/p>\n

\n
\nQuietude and Receptivity in the Body<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI AM glad <\/b> to know the disturbance was expelled last
\nnight\u2014now the receptivity of the body consciousness
\nhas to be kept so that it may not at all return
\nor, if it tries, may immediately be expelled. You
\nmust always try to keep the quietude, not allow 
\ndepressing or disturbing thoughts or feelings to
\nenter you or take hold of your mind or your speech 
\n\u2014there is no true reason after one has gained
\nthe inner quietness and wideness why that should <\/font><\/p>\n

\nPage-542 <\/font><\/p>\n

\n

\nbe allowed to lapse and these things enter. And
\nif the mind keeps its quietude and receptivity to
\nhigher forces only, it can then easily pass on that
\nquietude and receptivity to the body consciousness
\nand even to the material cells of the body.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-4-1935 <\/font><\/p>\n

\n
\nRecurrence of Illness at Fixed Times<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIT is a hostile pressure that is organising a habit in
\nthe body of recurrence at a fixed time or times.
\nThis habit of fixed recurrence gives a great force for
\nany illness to persist, as the body consciousness
\nexpects the recurrence and the expectation helps it
\nto come.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-9-1933 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\n(In reference to an attack of obscurity at a fixed
\nhour every day). <\/font><\/p>\n

\nIt is this expectation in the mind that helps
\nmost to maintain the rhythm of the attack. If it
\ncould be got rid of, the rhythm also could be broken. <\/font><\/p>\n

\nPage-543 <\/font><\/p>\n

\n

\n
\nEffect of Vital Depression on the Body<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is not anything physical but a vital depression
\n(or some part of the vital, not the whole) that
\nprevents the body from recovering its elasticity.
\nThere was some part of the vital that was resisting
\na radical change and even unknown to your mind
\ntrying to go on as it was under cover of the change
\nin the rest of your being. This has now, owing
\nto this last affair, received a blow and got depressed
\nand, when the vital is depressed like that it affects
\nthe body. You say rightly that it is part of a change
\nor turn that is taking place. But these effects of inertia
\nand weakness ought not to continue; as soon as the
\nvital part acquiesces gladly in the turn or change
\nthe elasticity and energy will return. <\/font><\/p>\n

\n

\n23-5-1932 <\/font><\/p>\n

\nPhysical Aid in Illness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT was precisely out of solicitude for you because
\nthe suffering of insomnia and the spasms had been
\nexcessive that I proposed to you to take the help of
\ntreatment. It is a fact of my experience that when <\/font><\/p>\n

\nPage-544 <\/font><\/p>\n

\n

\nthe resistance in the body is too strong and persistent,
\nit can help to take some aid of physical means
\nas an instrumentation for the Force to work more
\ndirectly on the body itself; for the body then feels
\nitself supported against the resistance from both
\nsides, by means both physical as well as supraphysical.
\nThe Mother’s force can work through
\nboth together.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1-9-1936 <\/font><\/p>\n

\nYoga and Illness<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI DO not think X’s trance has anything to do with
\nher ill-health; I have never known the habit of
\ntrances of that kind to have any such result, only
\nthe violent breaking of a trance might have a bad
\nresult, though it would not necessarily produce a
\ndisaster. But there is the possibility that if the
\nconscious being goes out of the body in an
\nabsolutely complete trance, the thread which connects
\nit with the body might be broken or else cut
\nby some adverse force and it would not be able
\nto return into the physical frame. Apart from any
\nsuch fatal possibility there might be a shock which <\/font><\/p>\n

\nPage-545 <\/font><\/p>\n

\n

\nmight produce a temporary disorder or even some
\nkind of lesion; as a rule, however, a shock would
\nbe the only consequence. The general question is
\na different matter. There is a sort of traditional
\nbelief in many minds that the practice of Yoga is
\ninimical to the health of the body and tends to have
\na bad effect of one kind or another and even finally
\nleads to a premature or an early dropping of the
\nbody. Ramakrishna seems to have held the view,
\nif we can judge from his remarks about the connection
\nbetween Keshav Sen’s progress in spirituality
\nand the illness which undermined him, that one
\nwas the result and the desirable result of the other,
\na liberation and release from life in this world,
\nmukti.<\/i> That may or may not be; but I find it
\ndifficult to believe that illness and deterioration of
\nthe body is the natural and general result of the
\npractice of Yoga or that that practice is the cause
\nof an inevitable breakdown of health or of the
\nfinal illnesses which bring about their departure
\nfrom the body. On what ground are we to suppose
\nor how can it be proved that while non-Yogis suffer
\nfrom ill-health and die because of the disorders
\nof Nature, Yogis die of their Yoga? Unless a direct
\nconnection between their death and their practice
\nof Yoga can be proved\u2014and this could be proved
\nwith certainty only in particular cases and even <\/font><\/p>\n

\nPage-546 <\/font><\/p>\n

\n

\nthen not with an absolute certainty\u2014there is no
\nsufficient reason to believe in such a difference. It
\nis more rational to conclude that both Yogis and
\nnon-Yogis fall ill and die from natural causes and
\nby the same dispensation of Nature; one might
\neven advance the view, since they have the Yoga
\nShakti at their disposal if they choose to use it,
\nthat the Yogi falls ill and dies not because of but
\nin spite of his Yoga. At any rate, I don’t believe
\nthat Ramakrishna (or any other Yogi) fell ill
\nbecause of his trances; there is nothing to show that
\nhe ever suffered in that way after a trance. I think
\nit is said somewhere or he himself said that the
\ncancer in his throat of which he died came by his
\nswallowing the sins of his disciples and those who
\napproached him: that again may or may not be,
\nbut it will be his own peculiar case. It is no doubt
\npossible to draw the illnesses of others upon oneself
\nand even to do it deliberately, the instance of the
\nGreek king Antigonus and his son Dimitrius is a
\nfamous historical case in point; Yogis also do this
\nsometimes; or else adverse forces may throw illnesses
\nupon the Yogi, using those round him as a
\ndoor or a passage or the ill wishes of people as an
\ninstrumental force. But all these are special circumstances
\nconnected, no doubt, with his practice of
\nYoga; but they do not establish the general proposition<\/font><\/p>\n

\nPage-547 <\/font><\/p>\n

\n

\nas an absolute rule. A tendency such as
\nX’s to desire or welcome or accept death as a
\nrelease could have a force because of her advanced
\nspiritual consciousness which it would not have
\n<\/b>in <\/b>ordinary people. On the other side, there can be an
\nopposite use and result of the Yogic consciousness: 
\nillness can be repelled from one’s own body or
\ncured, even chronic or deep-seated illnesses and
\nlong-established constitutional defects remedied or
\nexpelled and even a predestined death delayed
\nfor a long period. Narayan Jyotishi, a Calcutta
\nastrologer, who predicted, not knowing then who
\nI was, in the days before my name was politically
\nknown, my struggle with Mleccha enemies and
\nafterwards the three cases against me and my
\nthree acquittals, predicted also that though death
\nwas prefixed for me in my horoscope at the age of
\nof 63, I would prolong my life by Yogic power for
\na very long period and arrive at a full old age. In
\nfact, I have got rid by Yogic pressure of a number
\nof chronic maladies that had got settled in my
\nbody. But none of these instances either on the
\nfavourable or unfavourable side can be made into a
\nrule; there is no validity in the tendency of human
\nreason to transform the relativity of these things into
\nan absolute. Finally I may say of X’s trances that
\nthey are the usual savikalpa<\/i> kind opening to all <\/font><\/p>\n

\nPage-548 <\/font><\/p>\n

\n

\nkinds of experiences, but the large abiding realisations
\nin Yoga do not usually come in trance but by
\na persistent waking sadhana. The same may be
\nsaid of the removal of attachments; some may be
\ngot rid of sometimes by an experience in trance,
\nbut more usually it must be done by persistent
\nendeavour in waking sadhana.<\/font><\/p>\n

\n <\/font><\/p>\n

\n8-12-1949 <\/font><\/p>\n

\nYogic Attitudes to the Body<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI MIGHT say a word about Ramakrishna’s attitude
\nwith regard to the body. He seems always to have
\nregarded it as a misuse of spiritual force to utilise
\nit for preserving the body or curing its ailments or,
\ntaking care for it. Other Yogis\u2014I do not speak of
\nthose who think it justifiable to develop Yogic
\nsiddhis\u2014<\/i>have not had this complete disregard of
\nthe body: they have taken care to maintain it in
\ngood health and condition as an instrument or a
\nphysical basis for their development in Yoga. I
\nhave always been in agreement with this view: 
\nmoreover, I have never had any hesitation in the
\nuse of a spiritual force for all legitimate purposes <\/font><\/p>\n

\nPage-549 <\/font><\/p>\n

\n

\nincluding the maintenance of health and physical
\nlife in myself and in others\u2014that is indeed why
\nthe Mother gives flowers not only as a blessing but
\nas a help in illness. I put a value on the body first
\nas an instrument, dharmasādhana,<\/i> or, more fully,
\nas a centre of manifested personality in action, a
\nbasis of spiritual life and activity as of all life and
\nactivity upon the earth, but also because for me
\nthe body as well as the mind and life is a part of
\nthe Divine Whole, a form of the Spirit and therefore
\nnot to be disregarded or despised as something
\nincurably gross and incapable of spiritual realisation
\nor of spiritual use. Matter itself is secretly a
\nform of the spirit and has to reveal itself as that,
\ncan be made to wake to consciousness and evolve
\nand realise the Spirit, the Divine within it. In my
\nview the body as well as the mind and life has to
\nbe spiritualised or, one may say, divinised so as
\nto be a fit instrument and receptacle for the realisation
\nof the Divine. It has its part in the Divine
\nLila, even, according to the Vaishnava sadhana, 
\nin the joy and beauty of Divine Love. That
\ndoes not mean that the body has to be valued for
\nits own separate sake or that the creation of a
\ndivine body in a future evolution of the whole
\nbeing has to be contemplated as an end and not
\na means\u2014that would be a serious error which <\/font><\/p>\n

\nPage-550 <\/font><\/p>\n

\n

\nwould not be admissible. In any case, my speculations
\nabout an extreme form of divinisation are
\nsomething in a far distance and are no part of the
\npreoccupations of the spiritual life in the near future.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-12-1949 <\/font><\/p>\n

\n
\nAnnulment of Decay and Death from the Body<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is nothing difficult about it. It (death) has
\nno separate existence by itself, it is only a result
\nof the principle of decay in the body and that
\nprinciple is there already\u2014it is part of the physical
\nnature. At the same time it is not inevitable; if
\none could have the necessary consciousness and
\nforce, decay and death is not inevitable. But to
\nbring that consciousness and force into the whole
\nof the material nature is the most difficult thing
\nof all\u2014at any rate, in such a way as to annul the
\ndecay principle. It came because it is there in
\nthe subconscient and in Matter into which you <\/i>are trying to bring down the intuition and Overmind,
\n\u2014it wanted to get into the subjective centre
\nso as to combat the higher power in the mind as
\nwell as in the body.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-9-1933 <\/font><\/p>\n

\nPage-551 <\/font><\/p>\n

\n

\n
\nDeath and Dissolution of Form<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE physical death is the dissolution of the physical
\nform\u2014but all form does not disappear by death.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font>Page-552<\/font><\/font><\/b><\/p>\n

\n

\nIII. REGULATION OF FOOD<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nTwo ways of Overcoming Greed for Food<\/i> <\/font><\/p>\n

\n <\/font><\/p>\n

\nNOT to eat as the method of getting rid of the
\ngreed of food is the ascetic way. Ours is
\nequanimity and non-attachment.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-11-1935 <\/font><\/p>\n

\n
\nInadvisability of Taking to Ascetic <\/b>Diet<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE attachment to good food must be given up as
\nalso the personal attachment to position and service; 
\nbut it is not indispensably necessary for that purpose
\nto take to an ascetic diet or to give up all <\/font><\/p>\n

\nPage-552 <\/font><\/p>\n

\n

\nmeans of action such as money and service. The
\nYogin has to become nihsva<\/i> in this sense that
\nhe feels that nothing belongs to him but all to the
\nDivine and he must be ready at any time to give
\nup all to the Divine. But there is no meaning in
\nthrowing away everything in order to be externally
\nnihsva<\/i> without any imperative cause.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-10-1931 <\/font><\/p>\n

\n
\nTrue Harmony between the Body’s Need
\nand the Food Taken<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nToo much eating makes the body material and
\nheavy, eating too little makes it weak and nervous
\n\u2014one has to find the true harmony and balance
\nbetween the body’s need and the food taken.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-12-1933 <\/font><\/p>\n

\nPage-553 <\/font><\/p>\n

\n

\nTrue Need of the Body<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT depends on what you can digest. If you can
\ndigest, there is no harm in taking more since you 
\nfeel hungry. All these things depend upon what
\nis the true need of the body and that may differ
\nin different cases according to the constitution of
\nthe body, the amount of work done or exercise
\ntaken. It is possible that you have reduced your
\nfood too much, so you can try taking more.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-8-1933 <\/font><\/p>\n

\n
\nChanging the Principle of Hunger in the Vital-Physical<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI SUPPOSE you have become aware of the principle
\nof hunger in the vital-physical. It is not really
\neither by satisfying it or forcibly denying it that
\nit will go\u2014it is by putting a will on it to change
\nand bringing down a higher consciousness that it 
\ncan change.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nInadvisability of Suppressing Hunger<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTo suppress hunger like that is not good, it very
\noften creates disorders. I doubt whether fatness or
\nthinness of a healthy kind depends on the amount <\/font><\/p>\n

\nPage-554 <\/font><\/p>\n

\n

\nof food taken\u2014there are people who eat well and
\nremain thin and others who take only one meal a
\nday and remain fat. By underfeeding (taking less
\nthan the body really needs) one may get emaciated,
\nbut that is not a healthy state. The doctors say it
\ndepends mostly on the working of certain glands.
\nAnyhow the important thing is now to get the
\nnervous strength back. <\/font><\/p>\n

\nAs for the liver also eating little does not help,
\nvery often it makes the liver sluggish so that it works
\nless well. What is recommended for liver trouble
\nis to avoid greasy food and much eating of sweets
\nand that is also one way of avoiding fat. But to
\neat too little is not good\u2014it may be necessary in some
\nstomach or intestinal illness, but not for the ordinary
\nliver trouble.<\/font><\/p>\n

\n <\/font><\/p>\n

\n15-3-1935 <\/font><\/p>\n

\n
\nCarefulness in Matters of Food<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is better to be careful in these matters of food
\netc., as in the stage through which your sadhana
\nis passing there is a considerable sensitiveness in
\nthe vital-physical part of the being and it may be
\neasily disturbed by a wrong impact or a wrong
\nmovement like overfeeding. <\/font><\/p>\n

\nPage-555 <\/font><\/p>\n

\n

\nDiet and Age<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is true that as one reaches an advanced age a
\ndiminished diet may become desirable.<\/font><\/p>\n

\n <\/p>\n

\n <\/font><\/p>\n

\nIV<\/a>. SLEEP AND DREAM IN SADHANA<\/font><\/p>\n

\n <\/font><\/p>\n

\nNeed of Sufficient Sleep in Yoga<\/font><\/i><\/p>\n

\n <\/font><\/p>\n

\nTHIS is not a Yoga in which physical austerities have
\nto be done for their own sake. Sleep is necessary for
\nthe body just as food is. Sufficient sleep must be
\ntaken, but no excessive sleep. What sufficient sleep
\nis depends on the need of the body.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-11-1933 <\/font><\/p>\n

\nResult of Insufficient Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF you do not sleep enough the body and the nervous
\nenvelope will be weakened and the body and the
\nnervous envelope are the basis of the sadhana.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-556 <\/font><\/p>\n

\n

\n
\nWant of Sleep and Weakness of Nervous System<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT must be the want of sleep that keeps your
\nnervous
\nsystem exposed to weakness\u2014it is a great mistake not
\nto take sufficient sleep. Seven hours is the minimum
\nneeded. When one has a very strong nervous
\nsystem one can reduce it to six, sometimes even
\nfive\u2014but it is rare and ought not to be attempted
\nwithout necessity.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nUneasiness due to Want of Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is a want of sleep itself that brings the symptoms of
\nuneasiness. The action of sadhana cannot of itself
\nbring this kind of reaction, it is only if the body
\ngets strained by want of sleep, insufficient food, overwork
\nor nervous excitement that there are these things.
\nIt is probably because the nerves are strained in the
\nday time and you do not relax into ease that it is
\ndifficult to sleep.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-7-1933 <\/font><\/p>\n

\nPage-557 <\/font><\/p>\n

\n

\n
\nTransformation of Sleep<\/a><\/font><\/i><\/font><\/p>\n

\n

\nYou must not try to avoid sleep at night\u2014if you 
\npersist in doing that, the bad results may not appear
\nimmediately, but the body will get strained and there
\nwill be a breakdown which may destroy what you 
\nhave gained in your sadhana. <\/font><\/p>\n

\nIf you want to remain conscious at night, train 
\nyourself to make your sleep conscious\u2014not to eliminate
\nsleep altogether, but to transform it.<\/font><\/p>\n

\n <\/font><\/p>\n

\n29-6-1932 <\/font><\/p>\n

\n
\nIntensity of Sadhana and Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is no reason at all why intensity of sadhana
\nshould bring insufficient sleep.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-3-1937 <\/font><\/p>\n

\n
\nExtension of Sadhana in Sleep<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIT is usually only if there is much activity of sadhana
\nin the day that it extends also into the sleep-state.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-2-1937 <\/font><\/p>\n

\nPage-558 <\/font><\/p>\n

\n

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

\n

\nOnce one is in full sadhana, sleep becomes as
\nmuch a part of it as waking. <\/font><\/p>\n

\n <\/p>\n

\n

\n
\nContinuing Sadhana in Conscious Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHAT is all right. It shows that the sadhana is
\nbecoming continuous and that you are being conscious
\nand using a conscious will in sleep as well as 
\nin waking. This is a very important stage forward
\nin the sadhana.<\/font><\/p>\n

\n <\/font><\/p>\n

\nPressure to go Inside<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nSUCH pressure to go inside often comes (1) when the
\nbody needs sleep, not having had enough or because
\nenough rest is not given. It can come too (2) when the
\nbody wants to recuperate after illness or strong fatigue.<\/font><\/p>\n

\n <\/font><\/p>\n

\n15-3-1936 <\/font><\/p>\n

\nPage-559 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nNo, it is not sleep. But when the pressure gives
\na tendency to insideness (samadhi), the physical
\nbeing, not being accustomed to go inside except in
\nthe way of sleep, translates this into a sense of sleepiness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n16-3-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\nInner Forces and Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is certain forces that work and certain parts of
\nthe personality that use them. In the ordinary consciousness,
\nthese part-personalities are veiled and the
\nforces limited by the external mind, but when one
\ngets behind the veil that limitation disappears, the
\naction of the forces enlarges and works out automatically
\nwhat has to be done. <\/font><\/p>\n

\nBut then these forces are each intent on its own
\nwork and do not care for anything else\u2014e.g., here
\nthey disregard the need of the body for rest and
\nsleep, which is bad. The central consciousness must
\ninterfere and say, "no, this is the time for sleep, not
\nfor these activities, keep them for their proper place 
\nand time". <\/font><\/p>\n

\nPage-560 <\/font><\/p>\n

\n

\nRelaxation for Good Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is restlessness in you which prevents you from
\nkeeping sleep inwardly or outwardly. To sleep well
\nthe vital and physical and mind also must learn how
\nto relax themselves and be quiet.<\/font><\/p>\n

\n <\/font><\/p>\n

\nDreams from the Subconscient<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nDREAMS of this kind arise from the subconscient.
\nIt is one of the most embarrassing elements of
\nYogic experience to find how obstinately the subconscient
\nretains what has been settled and done with
\nin the upper layers of the consciousness. But just
\nfor that reason these dreams are often a useful
\nindication as they enable us to pursue things to
\ntheir obscure roots in this underworld and excise
\nthem. No, it does not indicate that you are taking in
\nany part of your consciousness your present pursuit
\nof Yoga as a stopgap, but merely that old vital tendencies 
\nand activities are still there in that mysterious
\nand obscure subconscient limbo and that their ghosts
\ncan rise twittering to the surface when the conscious <\/font><\/p>\n

\nPage-561 <\/font><\/p>\n

\n

\nwill is in abeyance. If the dream was trivial, it would
\nseem to show that this ghost was not a strong demon
\nlike the militant Norwegian saga revenants<\/i> but a
\nphantom from an unsubstantial Hades.<\/font><\/p>\n

\n <\/font><\/p>\n

\n24-12-1930 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nThose dreams which are formed from subconscient
\nimpressions arranged at haphazard (subconscient
\nmind, vital or physical) either have no significance
\nor some meaning which is difficult to find and not
\nvery much worth knowing even if it is found. Other
\ndreams are either simply happenings of the mental,
\nvital or subtle physical worlds or else belong to the
\nwider mental, vital or subtle physical planes and have
\na meaning which the figures of the dream are trying 
\nto communicate.<\/font><\/p>\n

\n

\n9-6-1933 <\/font><\/p>\n

\nPage-562 <\/font><\/p>\n

\n

\n
\nInterference of Physical Mind in <\/b>Dream<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE physical mind (or else the subconscient) almost
\nalways interferes in the dream and gives its own 
\nversion. <\/b> It is only when there is a clear experience 
\non the mental or vital plane that it does not try
\nto interfere.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nDreams of Mental and Higher Vital Planes<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHEY are dreams of the mental and higher vital
\nplanes in which things happen with another rhythm
\nthan here and freer forces, but some of them are
\nformative of things and events here\u2014not that they
\nare fulfilled exactly like prophecies but they create
\nforces for fulfilment.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-8-1933 <\/font><\/p>\n

\n
\nMoving in Vital Worlds in Dream<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nA<\/i> GREAT many people have these dreams. It is the
\nvital being that goes out in sleep and moves about
\nin the vital worlds and has this sense of floating in
\nthe air in its own (vital) body. The waves of a sea
\nhaving the colour of lightning must have been the
\natmosphere of some vital province. I have known <\/font><\/p>\n

\nPage-563 <\/font><\/p>\n

\n

\nof some sadhaks, when they go at first out of the
\nbody in a more conscious way, thinking they have
\nactually levitated, the vividness of the movement is
\nso intense, but it is simply the vital body going
\nout.<\/font><\/p>\n

\n <\/font><\/p>\n

\n8-9-1936 <\/font><\/p>\n

\n
\nDream-experiences <\/b> of the Vital Plane<\/a><\/font><\/i><\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHESE are experiences of the vital plane; they have a
\nmeaning if one knows how to interpret them. This
\none indicates the possibility of strong attacks on the
\nvital plane, but at the same time promises protection.
\nThese are formations of the vital plane, sometimes
\nthings that try to happen but not necessarily effective.
\nOne can observe and understand, but not allow
\nthem to influence the mind; for often adverse forces
\ntry to influence the mind by suggestion through these 
\ndream experiences.<\/font><\/p>\n

\n 22-8-1932 <\/font><\/p>\n

\nPage-564 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nThese are dreams of the vital plane in which the
\nvital plane takes up the spiritual experience and
\ntries to turn it into forms of ego with a suggestion
\nafterwards of loss of power and of consciousness and
\na Fall. You should attach no importance to these dreams except as an indication
\nof nature in the sleeping state.<\/font><\/p>\n

\n <\/font><\/p>\n

\n8-8-1933 <\/font><\/p>\n

\nSymbolic Dreams<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYES, these are symbolic dreams but the exact
\nmeaning varies with the mind and the condition
\nof the one who sees them.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nPage-565 <\/font>
\n<\/font><\/b><\/p>\n

\n

\nV. REJECTION OF SEX<\/font><\/p>\n

\n <\/font><\/p>\n

\nSex and Ananda<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nSEX is a degradation or distortion of the Ananda
\nForce.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-1-1935 <\/font><\/p>\n

\nPage-565 <\/font><\/p>\n

\n

\n
\nDifficulty of Rejecting the Sex-impulse<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE sex impulse is deeply rooted in the subconscient and it is difficult to get rid of it. Only the full
\ntransformation of the physical consciousness can do
\nthat\u2014except for a few who are not strongly bound  <\/b>by it.<\/font><\/p>\n

\n <\/font><\/p>\n

\n23-1-1935 <\/font><\/p>\n

\n
\nConnection of Sex with the Lower Vital and the
\nPhysical Centre<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nSEX is strongly connected with the physical centre
\nbut also with the lower vital\u2014it is the lower vital
\nthat gives it most of its intensities and excitement.
\nIt can be disconnected from the lower vital and then
\nit becomes a purely physical movement of the mechanical kind which has no great force except for the
\nmechanical natures. If the physical centre is also
\nfreed then the sex impulse ceases.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-8-1933 <\/font><\/p>\n

\nPage-566 <\/font><\/p>\n

\n

\n
\nEstablishment of the Higher Consciousness
\nin the Physical Centre<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is the physical centre\u2014sex is only one of its
\nmovements. Naturally, if the sex is active (instead
\nof giving place to Beauty and Ananda) and if the
\nlower movements are active, it forms an obstacle
\nto the establishment of the higher consciousness, But the higher can descend, if
\nthere is at all an
\nopening, even before the lower movements have
\ndefinitely gone\u2014it has then to complete the work
\nof displacing them.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1-7-1933 <\/font><\/p>\n

\n
\nPhysical Lust and Heart’s Hunger to Love Women<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHAT is this idea that this desire of the heart
\nhungering to love women is not sex desire? That
\nand the physical lust are both forms of sex
\ndesire. <\/font><\/p>\n

\nWhy hanker when it is a vital desire? <\/b> It is a
\nform of sex and usually calls up a more physical
\ndesire. <\/font><\/p>\n

\nPage-567 <\/font><\/p>\n

\n

\nRemoval of Sex-difficulty<\/a><\/i><\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHE sex-impulse is the chief difficulty in your way.
\nIf it persists, it is because some part of your being
\nstill clings to it and your mind and will have
\nremained divided and found some kind of half-justification for the continuance.
\nThe first thing is for the mind and also the higher vital to withdraw their consent altogether; if that is done, it becomes
\nonly a mechanical return from outside on the
\nphysical and finally only an active memory which
\nwill disappear when it is able to find no welcome
\nin any part of the nature. <\/font><\/p>\n

\n

\n26-7-1932 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIt is only if the whole consciousness is awake and
\naware of its concealed movements that such sex
\nreactions can be avoided. It does not mean that
\nyou are worse than others but that in all men the
\nsexual element is there, active or dormant, indulged
\nor suppressed. It can only be overcome by a spiritual
\nawakening in all<\/i> parts of the nature. <\/font><\/p>\n

\nPage-568 <\/font><\/p>\n

\n

\n
\nAvoidance of Response to Sex-suggestions<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nPERSIST in concentrating in the heart and
\nremaining unmoved by the obstacles. The suggestions must never<\/i> be accepted\u2014for acceptance gives
\nthem the right to return or continue. If there is no
\nsex response in the mind or vital and the sensation in the organic centre is isolated and without any
\nsupport in the being, then it can be separately overcome. Therefore, there must be no mental assent or vital response\u2014that is the first necessary step.<\/font><\/p>\n

\n

\n 8-11-1937<\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIt is of course the physical that is at once responsive
\nin the most material way to sex suggestions. What
\nyou are doing is right. As you are controlling it in
\nthe waking state, it comes out at night. That too
\nhas to be got rid of.<\/font><\/p>\n

\n <\/font><\/p>\n

\n15-11-1933 <\/font><\/p>\n

\nPage-569 <\/font><\/p>\n

\n

\n
\nRejection of Sex-desire from the Subconscient<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is no reason for you to be depressed or
\ndiscouraged. The defects of the nature of which you
\nspeak are habits of the lower vital and the external
\nbeing; if you recognise them fully and frankly
\nand detect them and reject whenever they act or
\ntry to act upon you, they will in time disappear.
\nThe sexual desires show that the subconscient still
\nretains the old impressions, movements and
\nimpulses; make the conscious parts of the being
\nentirely free and aspire and will for the higher
\nconsciousness to come fully into the subconscient
\nso that even in sleep and dream something in you may be aware and on guard and
\nreject these
\nthings when they try to take form at that  time.<\/font><\/p>\n

\n

\n 13-3-1932 <\/font><\/p>\n

\n
\nRising of Sex-impressions in Sleep from
\nthe Subconscient<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHAT is usual\u2014the subconscient acts of itself on
\nits own store of impressions or habitual past movements. When one drives sex from the mind and  conscious vital and physical, it remains in the
\nsubconscient and rises from there in sleep.<\/font><\/p>\n

\n <\/font><\/p>\n

\n27-11-1933 <\/font><\/p>\n

\nPage-570 <\/font><\/p>\n

\n

\n
\nSeeds of Past Impressions in the Subconscient<\/a><\/i><\/font><\/p>\n

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

\n

\nIT usually happens like this because the seeds of
\nthe old relations, their impressions, their memories
\nremain suppressed in the subconscient and rise
\nup whenever they can. It is only when these seeds
\nare pulled out and disappear\u2014a rising up of them  like this gives an opportunity\u2014that that altogether
\nceases.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-5-1933 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nThere is a close connection between the subconscient
\nand the physical and lower vital parts; so
\nlong as the subconscient is not cleared, the seed
\nyou speak of remains.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-571 <\/font><\/p>\n

\n

\n
\nAttacks of Sex-suggestions in Sleep<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHAT is rejected in the waking often attacks in
\nsleep\u2014especially the sexual suggestions. You have
\nto concentrate before sleeping with a strong will
\nthat nothing of the kind should happen. After some time this concentration is usually successful.
\nAlso do not forget that calm and equanimity are
\nthe foundation of the Yoga.<\/font><\/p>\n

\n <\/font><\/p>\n

\n19-3-1933 <\/font><\/p>\n

\nComing up of Sex in Dream<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHAT controls the action but not the thoughts\u2014
\neven if the thoughts are controlled that does not
\nget rid of the suppressed sex-force in the subconscient. When one gets rid of the sex impulse from
\nthe conscious parts, it still remains there and comes up in dreams producing images of all kinds. <\/font><\/p>\n

\nYou are mistaken, it is exceedingly common\u2014 almost universal\u2014for those who do not indulge
\nin the waking state to have it come up in dream.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-9-1933 <\/font><\/p>\n

\nPage-572 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nI have already told you not to get upset over these
\ndreams and accidents of sleep. They come from
\noutside yourself and something replies from the
\nsubconscient which keeps for a long time all that
\nthe conscious being rejects. It is only in the later
\nstages of the Yoga that this subconscient part can be made conscious and liberated. It is the waking
\nconsciousness that you must keep free from sexual
\nacts and sexual suggestions. If you do that, the
\nsubconscient part can be easily liberated afterwards.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-12-1930 <\/font><\/p>\n

\nNight-dreams<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nNIGHT-DREAMS are involuntary upsurgings of the
\nsex impressions from the subconscient; most, even
\nwhen they are not indulging in the sex act, have
\nit from time to time though it varies in period
\nfrom a week, a fortnight, a month to three or four
\nmonths or even less. To have it more frequently indicates either indulgence in
\nsex-imaginations <\/font><\/p>\n

\nPage-573 <\/font><\/p>\n

\n

\nwhich stimulate the sex-centre or else a nervous
\nweakness in that part due to past indulgence. Some
\nhave benefited by putting a will on the body before
\ngoing to sleep at night that these dreams should
\nnot happen\u2014though it may not succeed at the
\nbeginning, it tells in most cases after a time by
\nfixing a certain inhibitory force on the subconscient
\nfrom which these dreams arise. As to children
\nindulging, that is not hereditary, but a thing taught
\nby bad company and these children are sometimes
\nspoiled in this way at a very early age.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-1-1936 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nYour dreams were mostly on the vital-physical
\nplane. There if there is any physical contact of a  sexual or other kind that acts strongly on the sexual  centre or on a sensory contact\u2014it may even without
\nraising any lust produce an emission by a mechanical
\nblind and unconscious action of the purely physical
\n(not even vital-physical) kind. It is only when
\nthe sex centre has become very strong that this
\nbecomes impossible.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-574 <\/font><\/p>\n

\n

\n
\nRemoval of Small Tendencies and
\nOvercoming Sex-desire<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE small tendencies, rajasic-vital, which you  enumerate are of minor importance. They have to
\nbe removed in this sense that attachment to these
\nthings has to be given up; the vital part of the
\nbeing must be prepared to consent to their absence  with quietude and indifference, taking them only
\nif they are given freely by the Divine without
\ndemand or claim or clinging, but there is nothing
\nvery serious about them otherwise. <\/font><\/p>\n

\nThe one serious matter is the sex-tendency. That
\nmust be overcome. But it will be more easily overcome if instead of being upset by its presence you detach the inner being from it, rise up above it
\nand view it as a weakness of the lower nature. If
\nyou can detach yourself from it with a complete
\nindifference in the inner being, it will seem more
\nand more something alien to yourself, put upon  you by the outer forces of Nature. Then it will
\nbe easier to remove.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-3-1935 <\/font><\/p>\n

\nPage-575 <\/font><\/p>\n

\n

\n
\nGiving up of Perverse Sex-habit<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nNECESSARILY, you must give up the perverse habit
\nwhich is one of the main causes of your despondency, vital weakness, etc. There
\nis nothing that has
\nmore power to derange and weaken the system.
\nIf not only in your mind but in your vital also you
\nhad made the resolution to give it up, it would have
\ndisappeared long ago.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1929 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nThere is one way by which it is possible for
\nyou to get rid of the perverse habit: to
\nestablish a strong mental control and so get rid
\nof the wrong movement. It is not true that it is unconquerable; on the contrary, the fact that
\nyou were able to interrupt if for some time shows
\nthat you can conquer it. It returned because
\nthese things are a movement of certain universal
\nlife-forces that, once allowed a habitual wrong <\/font><\/p>\n

\nPage-576 <\/font><\/p>\n

\n

\nresponse in the individual system, tend to continue
\nin that form and, even if evicted, try always to
\nrecur. Your mind has rejected them, but something
\nin your vital nature\u2014the part that responds
\ndirectly to the universal life-forces\u2014still takes pleasure
\nand has preserved the capacity and desire of the wrong
\nresponse. A resolute and persistent effort of will
\ncan enforce in the end the rejection of the desire and finally even of any
\nmechanical habit of the movement upon this part of the nature also. Only you
\nmust not be discouraged by relapses; your will
\nmust be more persevering than the habit and persist till there is a complete
\nconquest.<\/font><\/p>\n

\n <\/font><\/p>\n

\nJanuary 1928<\/font><\/p>\n

\n <\/font><\/p>\n

\nVI<\/a>. CONTROL OF SPEECH IN SADHANA<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nControl of Speech and the Physical Change<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nCONTROL of speech is very necessary for the physical
\nchange.<\/font><\/p>\n

\n <\/font><\/p>\n

\n17-6-1934 <\/font><\/p>\n

\nPage-577 <\/font><\/p>\n

\n

\nMinimising Speech in Sadhana<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYou are right\u2014to minimise speech is sure to be
\nhelpful both for right action and for inner sadhana.<\/font><\/p>\n

\n <\/font><\/p>\n

\n18-3-1936 <\/font><\/p>\n

\n
\nControl of Speech as Part of Yogic Self-control<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE difficulty you experience exists because speech
\nis a formation which in the past has worked much
\nmore as an expression of the vital in man than of
\nthe mental will. Speech breaks cut as the expression
\nof the vital and its habits, without caring to wait for
\nthe control of the mind; the tongue has been spoken
\nof as the unruly member. In your case the difficulty
\nhas been increased by the habit of talk about others,
\n\u2014gossip, to which your vital was very partial, so
\nmuch that it cannot even yet give up the pleasure
\nin it. It is therefore this tendency that must cease in
\nthe vital itself. Not to be under the control of the
\nimpulse to speech, to be able to do without it as a
\nnecessity and to speak only when one sees that it is right to do so and only what one sees to be right
\nto say, is a very necessary part of Yogic self-control. <\/font><\/p>\n

\nPage-578 <\/font><\/p>\n

\n

\nIt is only by perseverance and vigilance and a
\nstrong resolution that this can be done, but if the
\nresolution is there, it can be done in a short time by
\nthe aid of the Force behind.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-12-1936 <\/font><\/p>\n

\n
\nVigilance for Controlling the Automatic Habit of Speech<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIT is obvious that things which are a long habit
\ncannot go at once. Especially, speech is a thing
\nwhich in most people is largely automatic and not
\nunder their control. It is the vigilance that establishes
\nthe control, so one must be on guard against the
\ndanger of which you speak, the slacking of the
\nvigilance. Only, the more it can be a quiet and
\nunmixed, not an anxious vigilance, the better. <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nThe habits of the physical or the vital-physical
\nnature are always the most difficult to change,
\nbecause their action is automatic and not governed <\/font><\/p>\n

\nPage-579 <\/font><\/p>\n

\n

\nby the mental will and it is therefore difficult
\n<\/b>for <\/b>the mental will to control or transform them.
\n<\/b>You <\/b>have to persevere and form the habit of control.
\nIf you can succeed in controlling the speech often,\u2014
\nit needs a constant vigilance,\u2014you will finally
\nfind that the control stamps itself and can in the
\nlong run always intervene. This must be done so
\nlong as that movement is not fully opened to the
\nMother’s Light and Force, for if that happens the
\nthing can be done more quickly and sometimes
\nwith a great rapidity. There is also the intervention
\nof the psychic,\u2014if the psychic being is sufficiently
\nawake and active to intervene each time you are
\ngoing to speak at random and say "No", then the
\nchange becomes more easy.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-10-1938 <\/font><\/p>\n

\nThe Habit of Criticism<\/a><\/i> <\/font><\/p>\n

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

\n
\n <\/font><\/p>\n

\nTHE habit of criticism\u2014mostly ignorant criticism
\nof others–mixed with all sorts of imaginations,
\ninferences, exaggerations, false interpretations, <\/font><\/p>\n

\nPage-580 <\/font><\/p>\n

\n

\neven gross inventions is one of the universal
\nillnesses. It is a disease of the vital aided by
\nthe physical mind which makes itself an instrument
\nof the pleasure taken in this barren and harmful
\npursuit of the vital. Control of the speech, refusal
\nof this disease and the itch of the vital is very necessary, if inner experience has to have any true effect
\nof transformation in the outer life.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIt is also better to be more strict about not talking
\nof others and criticising them with the ordinary
\nmind. It is necessary in order to develop a deeper consciousness and outlook on
\nthings that understands in silence the movements of Nature in oneself and others
\nand is not moved or disturbed or superficially  interested and drawn into an external
\nmovement.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-8-1933 <\/font><\/p>\n

\nPage-581 <\/font><\/p>\n

\n

\n
\nRight Attitude towards Weakness of Others<\/a><\/font><\/i><\/font><\/p>\n

\n <\/p>\n

\n

\nTHE sadhaks of this Ashram are not perfect\u2014  they have plenty of weaknesses and wrong movements. It is blindness not to be able to see that;  only it should not lead to a criticising or condemnatory attitude towards persons\u2014and it should
\n<\/b>be <\/b>regarded as the play of forces which have to be overcome.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nDepression due to Discussion<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE depression came into you subconsciously because
\nyou had the discussion with X. When you discuss
\nlike that with people, you put something in them,
\nbut something also comes from them to you. So,
\nas X was not in quite a good condition, though
\nnothing like what he used to be in his depressions, you easily got a touch of it
\nand as soon as the subconscious could find a habitual excuse it sent it up
\nto the mind. You should always be on your guard
\nagainst these automatic interchanges. A little care
\nis sufficient\u2014and no needless discussion.<\/font><\/p>\n

\n <\/font><\/p>\n

\n21-9-1932 <\/font><\/p>\n

\nPage-582 <\/font><\/p>\n

\n

\nInadvisability of Discussion<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIT is not very advisable to discuss either myself or
\nthe Ashram or spiritual things with hostile minds
\nor unbelievers. These discussions usually bring on
\nthe sadhak a stress of the opposing atmosphere and
\ncannot be helpful to his progress. Reserve is the
\nbest attitude; one need not be concerned to dispel
\ntheir bad will or their ignorance.<\/font><\/p>\n

\n <\/font><\/p>\n

\n13-9-1932 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nThese discussions are perfectly useless, they only
\ndeflect the mind and open the gate to falsehoods.<\/font><\/p>\n

\n <\/font><\/p>\n

\nHarangues and Exhortations<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nHARANGUES and exhortations touch only the surface
\nof the mind. If the mind is in agreement it is pleased and stimulated, but that
\nis all. If it is not in agreement the mind criticises or becomes impatient <\/font><\/p>\n

\nPage-583 <\/font><\/p>\n

\n

\nand turns aside. If the harangue is very forcible
\nit may touch the vital sometimes and produce a
\nmomentary effect.<\/font><\/p>\n

\n <\/font><\/p>\n

\n5-5-1937 <\/font><\/p>\n

\nWeakness in Talking<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is the nervous envelope that is weak\u2014it is this that
\nyou saw. The fact that you feel weak when talking
\nwith people shows that the origin of the whole
\ntrouble is a weakened nervous force. It is this that
\nyou have to get strong. You should avoid much
\ntalking with others\u2014you can also take rest when
\nyou feel the symptoms very strong. But faith, quietude and openness to the higher force are the fundamental cure.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-12-1933 <\/font><\/p>\n

\nPage-584 <\/font><\/p>\n

\n

\n
\nInadvisability of Speaking about
\nExperiences to Others<\/a><\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIT is not usually good to tell the experiences to others. It weakens the experience and tends to
\nbring down the consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

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

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

\n <\/font><\/p>\n

\nIt is not good to talk too much to others about
\nthe sadhana and its experiences. There can be
\nexceptions to the rule, but that depends on the
\nperson and circumstances.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nI thought it was understood that what I wrote
\nto you about persons was private. Experiences of
\none’s own or others if one comes to know of them,
\nshould not be talked about or made a matter of gossip. It is only if there can
\nbe some spiritual
\nprofit to others and even then if there are experiences
\nof the past that one can speak of them. Otherwise
\nit becomes like news of Abyssinia or Spain, something
\ncommon and trivial for the vital mass-mind to chew
\nor gobble.<\/font><\/p>\n

\n <\/font><\/p>\n

\n18-9-1936 <\/font><\/p>\n

\nPage-585<\/font><\/font><\/b><\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SECTION SIXTEEN   TRANSFORMATION OF THE PHYSICAL BEING                                                                                I.   OPENING THE PHYSICAL TO THE HIGHER CONSCIOUSNESS                                                                              II.  ILLNESS IN YOGA                                                                              III….<\/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-3737","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\/3737","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=3737"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3737\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3737"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3737"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3737"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}