{"id":3741,"date":"2013-07-13T01:50:55","date_gmt":"2013-07-13T01:50:55","guid":{"rendered":"http:\/\/localhost\/?p=3741"},"modified":"2013-07-13T01:50:55","modified_gmt":"2013-07-13T01:50:55","slug":"10-difficulties-and-ordeals-vol-01-first-series-1947","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/letters-of-sri-aurobindo\/01-first-series-1947\/10-difficulties-and-ordeals-vol-01-first-series-1947","title":{"rendered":"-10_Difficulties and Ordeals.htm"},"content":{"rendered":"
\n\n\n
\n

\nVII<\/font><\/b><\/p>\n

\n <\/p>\n

\nDifficulties of the Path<\/font><\/b><\/p>\n

\n

 <\/div>\n

\n
\nDifficulties and Ordeals <\/font>
\n<\/b><\/p>\n

\n <\/p>\n

\nALL who enter the spiritual path have to face
\nthe difficulties and ordeals of the path, those
\nwhich rise from their own nature and those which
\ncome in from outside. The difficulties in the nature
\nalways rise again and again till you overcome them; they must be faced with both strength and patience.
\nBut the vital part is prone to depression when ordeals
\nand difficulties rise. This is not peculiar to you, but
\ncomes to all sadhakas\u2014it does not imply an unfitness
\nfor the sadhana or justify a sense of helplessness.
\nBut you must train yourself to overcome this reaction
\nof depression calling in the Mother’s Force to aid you, <\/font><\/p>\n

\nAll who cleave to the path steadfastly can be sure
\nof their spiritual destiny. If any one fails to reach it,
\nit can only be for one of the two reasons, either be-
\ncause they leave the path or because for some lure
\nof ambition, vanity, desire, etc. they go astray from
\nthe sincere dependence on the Divine. <\/font><\/p>\n

\n10-8-1936 <\/font><\/p>\n

\nPage – 283<\/font><\/p>\n

\n

\nSuffering in Yoga<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHERE is no invariable rule of such suffering.
\nIt is not the soul that suffers; the Self is calm
\nand equal to all things and the only sorrow of the
\npsychic being is the sorrow of the resistance of Nature
\nto the Divine Will or the resistance of things and
\npeople to the call of the True, the Good and the
\nBeautiful. What is affected by suffering is the vital
\nnature and the body. When the soul draws towards
\nthe Divine, there may be a resistance in the mind
\nand the common form of that is denial and doubt\u2014
\nwhich may create mental and vital suffering. There
\nmay again be a resistance in the vital nature whose
\nprincipal character is desire and the attachment to
\nthe objects of desire, and if in this field there is conflict 
\nbetween the soul and the vital nature, between
\nthe Divine Attraction and the pull of the Ignorance,
\nthen obviously there may be much suffering of the
\nmind and vital parts. The physical consciousness
\nalso may offer a resistance which is usually that of
\na fundamental inertia, an obscurity in the very stuff
\nof the physical, an incomprehension, an inability to
\n<\/font><\/p>\n

\nPage – 284<\/font><\/p>\n

\n

\nrespond to the higher consciousness, a habit
\nof helplessly 
\nresponding to the lower mechanically, even
\nwhen it does not want to do so; both vital and physical 
\nsuffering may be the consequence. There is
\nmoreover the resistance of the Universal Nature
\nwhich does not want the being to escape from the
\nIgnorance into the Light. This may take the form
\n<\/b>of
\n<\/b>a vehement insistence in the continuation of the old
\nmovements, waves of them thrown on the mind and
\nvital and body so that old ideas, impulses, desires,
\nfeelings, responses continue even after they are thrown
\nout and rejected, and can return like an invading
\narmy from outside, until the whole nature, given to
\nthe Divine, refuses to admit them. This is the subjective 
\nform of the universal resistance, but it may also
\ntake an objective form,\u2014opposition, calumny, attacks,
\nexecution, misfortunes of many kinds, adverse
\nconditions and circumstances, pain, illness, assaults
\nfrom men or forces. There too the possibility
\n<\/b>of
\n<\/b>suffering is evident. There are two ways to meet all
\nthat\u2014first that of the Self, calm, equality, a spirit, a
\nwill, a mind, a vital, a physical consciousness that
\nremain resolutely turned towards the Divine and unshaken 
\nby all suggestion of doubt, desire, attachment,
\ndepression, sorrow, pain, inertia. This is possible
\nwhen the inner being awakens, when one becomes
\nconscious of the Self, of the inner Mind, the inner
\nVital, the inner Physical, for that can more easily
\nattune itself to the divine Will, and then there is a
\ndivision in the being as if there were two beings, <\/b>one <\/font><\/p>\n

\nPage – 285<\/font><\/p>\n

\n

\nwithin calm, strong, equal, unperturbed, a channel
\nof the Divine Consciousness and Force, one without
\nstill encroached on by the lower Nature; but then the
\ndisturbances of the latter become something superficial 
\nwhich are no more than an outer ripple,\u2014until
\nthese under the inner pressure fade and sink away and
\nthe outer being too remains calm, concentrated, un-attackable. 
\nThere is also the way of the psychic,\u2014
\nwhen the psychic being comes out in its inherent power,
\nits consecration, adoration, love of the Divine, self-giving, 
\nsurrender and imposes these on the mind,
\nvital and physical consciousness and compels them to
\nturn all their movements Godward. If the psychic is
\nstrong and master throughout, then there is no or little
\nsubjective suffering and the objective cannot affect
\neither the soul or the other parts of the consciousness
\n\u2014the way is sunlit and a great joy and sweetness are
\nthe note of the whole sadhana. As for the outer attacks
\nand adverse circumstances, that depends on the action
\nof the Force transforming the relations of the being
\nwith the outer Nature; as the victory of the Force proceeds, 
\nthey will be eliminated; but however long they
\nlast, they cannot impede the sadhana, for then even
\nadverse things and happenings become a means for its
\nadvance and for the growth of the spirit. <\/font><\/p>\n

\n3-1-1937 <\/font><\/p>\n

\nPage – 286<\/font><\/p>\n

\n

\nDifficulties in Sadhana<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHE difficulties that remain, although not identical,
\nare similar in their cause and their fundamental
\nnature to those you have either largely or completely
\novercome, and they can be conquered in the same way; it is a question of time and of acquiescence within
\nyourself in the pressure from the Divine which makes
\nman change. <\/font><\/p>\n

\nHuman nature and the character of the individual
\nare a formation that has arisen in and out of the inconscience 
\nof the material world and can never get entirely
\nfree from the pressure of that Inconscience. As consciousness 
\ngrows in the being born into this material
\nworld, it takes the form of an Ignorance slowly admit-
\nting or striving with difficulty after knowledge and
\nhuman nature is made of that Ignorance and the character 
\nof the individual is made from the elements of
\nthe Ignorance. It is largely mechanistic like everything 
\nelse in material Nature and there is almost invariably 
\na resistance and, more often than not, a strong
\nand stubborn resistance to any change demanded
\nfrom it. The character is made up of habits and it <\/font><\/p>\n

\nPage – 287<\/font><\/p>\n

\n

\nclings to them, is disposed to think them the very law
\nof its being and it is a hard job to get it to change at
\nall except under a strong pressure of circumstances.
\nEspecially in the physical parts, the body, the physical
\nmind, the physical life movements, there is this resistance, 
\nthe tamasic element in Nature is powerful
\nthere, what the Gita describes as aprakasha,<\/i> absence
\nof light, and apravritti,<\/i> a tendency to inertia, inactivity,
\nunwillingness to make an effort and, as a result, even
\nwhen the effort is made, a constant readiness to doubt,
\nto despond and despair, to give up, renounce the aim
\nand the endeavour, collapse. Fortunately, there is
\nalso in human nature a sattwic<\/i> element which turns
\ntowards light and a rajasic<\/i> or kinetic element which
\ndesires and needs to act and can be made to desire
\nnot only change but constant progress. But these too
\nowing to the limitations of human ignorance and the
\nobstructions of the fundamental inconscience suffer
\nfrom pettiness and division and can resist as well as
\nassist the spiritual endeavour. The spiritual change
\nwhich Yoga demands from human nature and individual 
\ncharacter is, therefore, full of difficulties, one
\nmay almost say that it is the most difficult of all human
\naspirations and efforts. In so far as it can get the
\nsattwic<\/i> and the rajasic<\/i> (kinetic) elements to assist it,
\nits path is made easier but even the sattwic<\/i> element can
\nresist by attachment to old ideas, to preconceived
\nnotions, to mental preferences and partial judgments,
\nto opinions and reasonings which come in the way of
\nhigher truth and to which it is attached: the kinetic <\/font><\/p>\n

\nPage – 288<\/font><\/p>\n

\n

\nelement resists by its egoism, its passions, desires
\nand strong attachments, its vanity and self-esteem,
\nits constant habit of demand and many other obstacles. 
\nThe resistance of the vital has a more violent
\ncharacter than the others and it brings to the aid of
\nthe others its own violence and passion and that is a
\nsource of all the acute difficulty, revolt, upheavals and
\ndisorders which mar the course of the yoga. The
\nDivine is there, but He does not ignore the conditions,
\nthe laws, the circumstances of Nature; it is under these,
\nconditions that He does all His work. His work in the
\nworld and in man and consequently also in the sadhaka,
\n<\/i>the aspirant, even in the God-knower and God-lover;
\neven the saint and the sage continue to have difficulties
\nand to be limited by their human nature. A complete
\nliberation and a complete perfection or the complete
\npossession of the Divine and possession by the
\nDivine is possible but it does not usually happen by
\nan easy miracle or a series of miracles. The miracle
\ncan and does happen but only when there is the full
\ncall and complete self-giving of the soul and the entire
\nwidest opening of the nature. <\/font><\/p>\n

\nStill, if the call of the soul is there, although not
\nyet full, however great and obstinate the difficulties,
\nthere can be no final and irretrievable failure; even
\nwhen the thread is broken it is taken up again and
\nreunited and carried to its end. There is a working in
\nthe nature itself in response to the inner need which,
\nhowever slowly, brings about the result. But a certain
\ninner consent is needed; the progress that you have
\n<\/font><\/p>\n

\nPage – 289<\/font><\/p>\n

\n

\nmarked in yourself is due to the fact that there was
\nthis consent in the soul and also in part of the nature; the change was insisted on by the mind and desired
\nby part of the vital; the resistance in part of the mind and part of the vital made it slow and difficult but
\ncould not prevent it. <\/font><\/p>\n

\nYou ask what I want you to do. What I want is that
\nyou should persist and give more and more that assent
\nin you which brought about the progress you have
\nmade so that here too the resistance may diminish
\nand eventually disappear. <\/font><\/p>\n

\nAnd get rid of an exaggerated insistence on the use
\nof reason and the correctness of your individual
\nreasoning and its right to decide in all matters. The
\nreason has its place especially with regard to certain
\nphysical things and general worldly questions\u2014though
\neven there it is a very fallible judge\u2014or in the formation 
\nof metaphysical conclusions and generalisations; but its claim to be the decisive authority in matters of
\nYoga or in spiritual things is untenable. The activities
\nof the outward intellect there lead only to the formation 
\nof personal opinions, not to the discovery of
\nTruth. It has always been understood in India that
\nthe reason and its logic or its judgment cannot give
\nyou the realisation of spiritual truths but can only
\nassist in an intellectual presentation of ideas; realisation 
\ncomes by intuition and inner .experience. Reason
\nand intellectuality cannot make you see the Divine, it
\nis the soul that sees. Mind and the other instruments
\ncan only share in the vision when it is imparted to <\/font><\/p>\n

\nPage – 290<\/font><\/p>\n

\n

\nthem by the soul and welcome and rejoice in it. But
\nalso the mind may prevent it or at least stand long in
\nthe wav of the realisation or the vision. For its prepossessions, 
\npreconceived opinions and mental preferences 
\nmay build a wall of arguments against the
\nspiritual truth that has to be realised and refuse to
\naccept it if it presents itself in a form which does not
\nconform to its own previous ideas: so also it may
\nprevent one from recognising the Divine if the Divine
\npresents himself in a form for which the intellect is
\nnot prepared or which in any detail runs counter to its
\nprejudgments and prejudices. One can depend on
\none’s reason in other matters provided the mind tries
\nto be open and impartial and free from undue passion
\nand is prepared to concede that it is not always right
\nand may err; but it is not safe to depend on it alone in
\nmatters which escape its jurisdiction, specially in
\nspiritual realisation and in matters of Yoga which
\nbelong to a different order of knowledge. <\/font><\/p>\n

\n9-4-1947 <\/font><\/p>\n

\nPage – 291<\/font><\/p>\n

\n

\nDryness in Yoga<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHIS Yoga is certainly difficult, but is any Yoga really easy? You speak of the lure of liberation
\ninto the extra-cosmic Absolute, but how many who set
\nout on the Path of Nirvana attain to it in this life or
\nwithout a long, strenuous and difficult endeavour?
\nWhich of the paths has not to pass through the dry
\ndesert in order to reach the promised land? Even the
\npath of Bhakti which is said to be the easiest is full of
\nthe lamentations of the bhaktas complaining that they
\ncall but the Beloved eludes their grasp, the place of
\nmeeting is prepared but even now Krishna does not
\ncome. Even if there is the joy of a brief glimpse or the
\npassion of milan<\/i> it is followed by long periods of viraha.
\n<\/i>It is a mistake to think that any path of Yoga is facile,
\nthat any is a royal road or short cut to the Divine, or
\nthat there can be, like a system of "French made easy"
\nor "French without tears", also a system of "Yoga
\nmade easy" or "Yoga without tears". A few great
\nsouls prepared by past lives or otherwise lifted beyond
\nthe ordinary spiritual capacity may attain realisation
\nmore swiftly; some may have uplifting experiences at <\/font><\/p>\n

\nPage – 292<\/font><\/p>\n

\n

\nan early stage, but for most the siddhi<\/i> of the path,
\nwhatever it is, must be the end of a long, difficult and
\npersevering endeavour. One cannot have the crown
\nof spiritual victory without the struggle or reach the
\nheights without the ascent and its labour. Of all it
\ncan be said "Difficult is that road hard to tread like
\nthe edge of a razor". <\/font><\/p>\n

\nYou find the path dry precisely because you have not
\nyet touched the fringe of it. But all paths have their dry periods and for most though not for all it is at
\nthe beginning. There is a long stage of preparation
\nnecessary in order to arrive at the inner psychological condition in which the doors of experience can open
\nand one can walk from vista to vista\u2014though even
\nthen new gates may present themselves and refuse
\nto open until all is ready. This period can be dry
\nand desert-like unless one has the ardour of self-introspection 
\nand self-conquest and finds every step
\nof the effort and struggle interesting or unless one
\nhas or gets the secret of trust and self-giving which
\nsees the hand of the Divine in every step of the path
\nand even in the difficulty the grace or the guidance.
\nThe description of Yoga as "bitter like poison in the
\nbeginning" because of the difficulty and struggle,
\n"but in the end sweet as nectar" because of the joy of
\nrealisation, the peace of liberation or the divine
\nAnanda and the frequent description by sadhakas and
\nbhaktas of the periods of dryness shows sufficiently
\nthat it is no unique peculiarity of this Yoga. All the
\nold disciplines recognised this and it is why the Gita <\/font><\/p>\n

\nPage – 293<\/font><\/p>\n

\n

\nsays that Yoga should be practised patiently and
\nsteadily with a heart that refuses to be overcome by
\ndespondency. It is a recommendation applicable to
\nthis path, but also to the way of the Gita and to the
\nhard "razor path" of the Vedanta, to every other. It
\nis quite natural that the higher the Ananda to come
\ndown, the more difficult may be the beginning, the
\n.drier the deserts that have to be crossed on the way.<\/font><\/p>\n

\nCertainly, the Supramental manifestation does not
\nbring peace, purity, force, power of knowledge only; these give the necessary conditions for the final realisation, 
\nare part of it, but Love, Beauty and Ananda
\nare the essence of its fulfilment. And although the
\nsupreme Ananda comes with the supreme fulfilment,
\nthere is no real reason why there should not be the
\nLove and Ananda and Beauty on the way .also. Some
\nhave found that even at an early stage before there was
\nany other experience. But the secret of it is in the
\nheart, not in the mind\u2014the heart that opens its inner
\ndoor and through it the radiance of the soul looks out
\nin a blaze of trust and self-giving. Before that inner
\nfire the debates of the mind and its difficulties wither
\naway and the path however long or arduous becomes a sunlit road not only towards but through love and
\nAnanda. <\/font><\/p>\n

\nNevertheless, even if that does not come at first,
\none can arrive at it by a patient perseverance\u2014the
\npsychic change is indeed the indispensable preliminary
\nof any approach to the Supramental path and this
\nchange has for its very core the blossoming of the <\/font><\/p>\n

\nPage – 294<\/font><\/p>\n

\n

\ninner love, joy, bhakti. Some may find a mental
\nopening first and the mental opening may bring
\npeace, light, a beginning of knowledge first, but this
\nopening from above is incomplete unless it is followed
\nby an opening inward of the heart. To suppose that
\nthe Yoga is dry and joyless because the struggles of
\nyour mind and vital have made your first approach to
\nit dry is a misunderstanding and an error. The hidden
\nsprings of sweetness will reveal themselves if you
\npersevere, even if now they are guarded by the
\ndragons of doubt and unsatisfied longing. Grumble, if
\nyour nature compels you to it, but persevere. <\/font><\/p>\n

\nPage – 295<\/font><\/p>\n

\n

\n
\n
\nVital Movements in Ordinary
\nLife and in Yoga<\/a>
\n<\/font>
\n\t\t\t<\/b><\/p>\n

\n <\/p>\n

\nIN the ordinary life people accept the vital movements,
\nanger, desire, greed, sex, etc. as natural,
\nallowable and legitimate things, part of the human
\nnature. Only so far as society discourages them or
\ninsists to keep them within fixed limits or subject to a
\ndecent restraint or measure, people try to control
\nthem so as to conform to the social standard of morality 
\nor rule of conduct. Here, on the contrary, as in
\nall spiritual life, the conquest and complete mastery
\nof these things is demanded. That is why the struggle
\nis more felt, not because these things rise more strongly
\nin sadhakas than in ordinary men, but because of the
\nintensity of the struggle between the spiritual mind
\nwhich demands control and the vital movements
\nwhich rebel and want to continue in the new as they
\ndid in the old life. As for the idea that the sadhana
\nraises up things of the kind, the only truth in that is
\nthis that, first, there are many things in the ordinary
\nman of which he is not conscious, because the vital
\nhides them from the mind and gratifies them without
\n<\/font><\/p>\n

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

\n

\nthe mind realising what is the force that is moving
\nthe action\u2014thus things that are done under the plea
\nof altruism, philanthrophy, service, etc. are largely
\nmoved by ego which hides itself behind these justifications; 
\nin Yoga the secret motive has to be pulled
\nout from behind the veil, exposed and got rid of.
\nSecondly, some things are suppressed in the ordinary
\nlife and remain lying in the nature, suppressed but not
\neliminated; they may rise up any day or they may
\nexpress themselves in various nervous forms or other
\ndisorders of the mind or vital or body without it being
\nevident what is their real cause. This has been recently
\ndiscovered by European psychologists and much
\nemphasised, even exaggerated in a new science called
\npsycho-analysis. Here again, in sadhana one has to
\nbecome conscious of these suppressed impulses and
\neliminate them\u2014this may be called rising up, but
\nthat does not mean that they have to be raised up
\ninto action but only raised up before the consciousness 
\nso as to be cleared out of the being. <\/font><\/p>\n

\nAs for some men being able to control themselves
\nand others being swept away, that is due to difference
\nof temperament. Some men are sattwic and control
\ncomes easy to them, up to a certain point at least; others are more rajasic and find control difficult and
\noften impossible. Some have a strong mind and mental
\nwill and others are vital men in whom the vital passions 
\nare stronger and more on the surface. Some
\ndo not think control necessary and let themselves go.
\nin sadhana the mental or moral control has to be <\/font><\/p>\n

\nPage – 297<\/font><\/p>\n

\n

\nreplaced by the spiritual mastery\u2014for that mental
\ncontrol is only partial and it controls but does not
\nliberate; it is only the psychic and spiritual that can
\ndo that. That is the main difference in this respect
\nbetween the ordinary and the spiritual life. <\/font><\/p>\n

\n26-3-1936 <\/font><\/p>\n

\nPage – 298<\/font><\/p>\n

\n

\nThe Complexity of Human Nature<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nMEN are always mixed and there are qualities and
\ndefects mingled together almost inextricably
\nin their nature. What a man wants to be or wants
\nothers to see in him or what he is sometimes on one
\nside of his nature or in some relations can be very
\ndifferent from what he is in the actual fact or in other
\nrelations or on another side of his nature. To be
\nabsolutely sincere, straightforward, open is not an
\neasy achievement for human nature. It is only by
\nspiritual endeavour that one can realise it\u2014and to do
\nit needs aj severity of introspective self-vision, an
\nunsparing scrutiny of self-observation of which many
\nsadhakas and Yogis even are not capable and it is only
\nby an illumining Grace that reveals the sadhaka to
\nhimself and transforms what is deficient in him that
\nit can be done. And even then only if he himself
\nconsents and lends himself wholly <\/b> to the divine
\nworking. <\/font><\/p>\n

\n30-3-1933 <\/font><\/p>\n

\nPage – 299<\/font><\/p>\n

\n

\n
\nNegative and Positive Side of Sadhana<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nI THINK you still give an exaggerated importance
\nand attention to the ego and other elements that are interwoven in the nature of humanity and
\ncannot be entirely got rid of except by the coming
\nof a new consciousness which replaces them by higher
\nmovements. If one rejects centrally and with all
\nsincerity the ego and rajas, their roots get loosened
\nand sattwa can prevail in the nature, but the expulsion of all ego and rajas cannot be done by the will
\nand its effort. After a certain stage of preparation
\ntherefore one must stress more on the positive side of the sadhana than on the negative side of rejection, \u2014though this of course must remain to help the
\nother. Still what is important is to develop the psychic within and bring down the higher consciousness
\nfrom above. The psychic, as it grows and manifests,
\ndetects immediately all wrong movements or elements
\nand at the same time supplies almost automatically
\nthe true element or movement which will replace
\nthem\u2014this process is much easier and more effective
\n.than that of a severe tapasya of purification. The <\/font><\/p>\n

\nPage – 300<\/font><\/p>\n

\n

\nhigher consciousness in descending brings peace and
\npurity into all the inner parts; the inner being
\nseparates itself from the imperfect outer consciousness
\nand at the same time the peace that comes carries
\nin it a Power which can throw out what contradicts
\nthe peace and purity. Ego can then slowly or swiftly
\nbut surely disappear\u2014rajas and tamas change into-
\nI their divine substitutes. <\/font><\/p>\n

\n19-3-1937 <\/font><\/p>\n

\nPage – 301<\/font><\/p>\n

\n

\nThe Dark and the Sunlit Path<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHE Supramental is not, as you imagine, something cold, hard and rock-like. It bears within
\nit the presence of the Divine Love as well as the
\nDivine Truth, and its reign here means for those
\nwho accept it, the straight and thornless path in which
\nthere is no wall or obstacle, of which the ancient
\nRishis saw the far-off promise. <\/font><\/p>\n

\nThe dark path is there and there are many who
\nmake, like the Christians, a Gospel of spiritual suffering; 
\nmany hold it to be the unavoidable price of
\nvictory. It may be so under certain circumstances,
\nas it has been in so many lives at the beginning, or
\none may choose to make it so. But then the price
\nhas to be paid with resignation, fortitude or a tenacious
\nresilience. I admit that, if borne in that way, the
\nattacks of the dark forces or the ordeals they impose
\nhave a meaning. After each victory gained over them,
\nthere is then a sensible advance, often they seem to
\nshow us the difficulties in ourselves which we have
\nto overcome and to say: "Here you must conquer"; but all die same it is a too dark and difficult way which <\/font><\/p>\n

\nPage – 302<\/font><\/p>\n

\n

\nnobody should follow on whom the necessity does not lie. <\/font><\/p>\n

\nSo many have done Yoga relying on Tapasya or
\nanything 
\nelse, but not confident of any Divine Grace.
\nIt is not that, but the soul’s demand for a higher
\nTruth or a higher Life that is indispensable. Where
\nthat is, the Divine Grace whether believed in or not
\nwill intervene. If you believe, that hastens and facilitates 
\nthings; if you cannot yet believe, still the soul’s
\naspiration will justify itself, with whatever difficulty
\n.and struggle, <\/font><\/p>\n

\nPage – 303<\/font><\/p>\n

\n

\nDepression and Sorrow in Yoga<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHIRST for the Divine is one thing and depression 
\nis quite another, nor is depression a
\nnecessary consequence of the thirst being unsatisfied;
\nthat may lead to a more ardent thirst or to a fixed
\nresolution and persistent effort or to a more yearning
\ncall or to a psychic sorrow which is not at all identical
\nwith depression and despair. Depression is a clouded
\ngrey state in its nature and it is more difficult for
\nlight to come through clouds and greyness than
\nthrough a clear atmosphere. That depression obstructs 
\nthe inner light is a matter of general experience.
\nThe Gita says expressly "Yoga should be practised
\npersistently with a heart free from depression"\u2014
\nanirvinnena chetasa.<\/i> Bunyan in The Pilgrim’s Progress
\n<\/i>symbolises it as the Slough of Despond, one of the
\nperils of the way that has to be overcome. It is no
\ndoubt impossible to escape from attacks of depression,
\nalmost all sadhakas go through these attacks, but
\nthe principle is that one should react against them
\nand not allow them by any kind of mental encouragement 
\nor acceptance of their suggestions to persist <\/font><\/p>\n

\nPage – 304<\/font><\/p>\n

\n

\nor grow chronic. <\/font><\/p>\n

\nIt is hardly a fact that sorrow is necessary<\/i> in order
\nto make the soul seek the Divine. It is the call of the
\nsoul within for the Divine that makes it turn and
\nthat may come under any circumstances\u2014in full
\nprosperity and enjoyment, at the height of outward
\nconquest and victory without any sorrow or disappointment 
\nbut by a sudden or growing enlightenment,
\nby a flash of light in the midst of sensuous passion,
\nas in Bilwamangal, by the perception that there is
\nsomething greater and truer than this outward life
\nlived in ego and ignorance. None of these turns
\nneed be accompanied by sorrow and depression.
\nOften one turns saying "Life is all very well and
\ninteresting enough as a game, but it is only a game,
\nthe spiritual reality is greater than the life of the
\nmind and senses." In whatever way it comes, it is
\nthe call of the Divine or the soul’s call to the Divine
\nthat matters, the attraction of it is something far
\ngreater than the things that usually hold the nature.
\nCertainly if one is satisfied with life, entranced by
\nit so that it shuts out the sense of the soul within
\nor hampers the attraction to the Divine, then a period
\nof vairagya, sorrow, depression, a painful breaking
\nof the vital ties may be necessary and many go through
\nthat. But once the turn made, it should be to the one
\ndirection and a perpetual vairagya is not needed.
\nNor when we speak of cheerfulness as the best condition, 
\ndo we mean a cheerful following of the vital
\nlife, but a cheerful following of the path to the Divine <\/font><\/p>\n

\nPage – 305<\/font><\/p>\n

\n

\nwhich is not impossible if the mind and heart take
\nthe right view and posture. At any rate if positive
\ncheerfulness is not possible in one’s case, still one
\nshould not acquiesce in or mentally support a constant
\ndepression and sadness. That is not at all indispensable 
\nfor keeping turned to the Divine. <\/font><\/p>\n

\nIn speaking of the Buddhist and his nine years
\nof the wall and other instances, the Mother was only
\ndisproving the view that not having succeeded in
\nseven or eight years meant unfitness and debarred
\nall hope for the future. The man of the wall stands
\namong the greatest names in Japanese Buddhism and
\nhis long sterility did not mean incapacity or spiritual
\nunfitness; but apart from that there are many who
\nhave gone on persisting for long periods and finally
\nprevailed. It is a common, not an uncommon
\nexperience. <\/font><\/p>\n

\n6-7-1936 <\/font><\/p>\n

\nPage – 306<\/font><\/p>\n

\n

\nPsychic Conversion<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHE conversion which keeps the consciousness
\nturned towards the light and makes the right
\nattitude spontaneous and natural and abiding and
\nrejection also spontaneous is the psychic conversion.
\nThat is to say, man usually lives in his vital and the
\nbody is its instrument and the mind its counsellor
\nand minister (except for the few mental men who
\nlive mostly for the things of the mind, but even they
\nare in subjection to the vital in their ordinary movements). 
\nThe spiritual conversion begins when the
\nsoul begins to insist on a deeper life and is complete
\nwhen the psychic being becomes the basis or the leader
\nof the consciousness, and mind and vital and body
\nare led by it and obey it. Of course if that once happens
\nfully, doubt, depression and despair cannot come
\nany longer, although there may be and are difficulties still. If it is not fully, still fundamentally accomplished,
\neven then these things either do not come or are brief
\npassing clouds on the surface\u2014for there is a rock of
\nsupport and certitude at the base, which even if
\npartially covered cannot disappear altogether.
\n<\/font><\/p>\n

\nPage – 307<\/font><\/p>\n

\n

\nMostly however, the constant recurrence of depression 
\nand despair or of doubt and revolt is due to a
\nmental or vital formation which takes hold of the vital
\nmind and makes it run round always in the same
\ncircle at the slightest provoking cause or even without
\ncause. It is like an illness to which the body consents
\nfrom habit and from belief in the illness even though
\nit suffers from it, and once started the illness runs its
\nhabitual course unless it is cut short by some strong counteracting force. If once the body can withdraw
\nits consent, the illness immediately or quickly ceases,
\n\u2014that was the secret of the Cou\u00e9 system. So too
\nif the vital mind withdraws its consent, refuses to be
\ndominated by the habitual suggestions and the habitual 
\nmovement, these recurrences of depression and
\ndespair can be made soon to cease. But it is not easy
\nfor this mind, once it has got into the habit of consent, even a quite passive
\nand suffering and reluctant consent,  to cancel the habit and get rid of the black circle.
\nIt can be done easily only when the mind refuses any 
\nlonger to believe in the suggestions or accept the ideas
\nor feelings that start the circle. <\/font><\/p>\n

\n13-3-1936 <\/font><\/p>\n

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

\n

\nRemoval of Perplexities<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nDIFFICULTIES and perplexities can never be
\ngot rid of by the mind brooding on them and
\ntrying in that way to get out of them; this habit of the
\nmind only makes them recur without a solution and
\nkeeps up by brooding the persistent tangle. It is from
\nsomething above and outside the perplexities that
\nthe solution must come. The difficulty of the physical
\nmind\u2014not the true thinking intelligence\u2014is that it
\ndoes not want to believe in this larger consciousness
\noutside itself because it is not aware of it, and it
\nremains shut like a box in itself, not admitting the
\nlight that is all round it and pressing to get in. It is
\na subtle law of the action of consciousness that if you
\nstress difficulties\u2014you have to observe them, of course,
\nbut not stress them, they will quite sufficiently do
\nthat for themselves\u2014the difficulties tend to stick or
\neven increase; on the contrary, if you put your whole
\nstress on faith and aspiration and concentrate steadily
\non what you aspire to, that will sooner or later tend
\ntowards realisation. It is this change of stress, a change
\nin the poise and attitude of the mind that will be the <\/font><\/p>\n

\nPage – 309<\/font><\/p>\n

\n

\nmore helpful process. <\/font><\/p>\n

\nAs for details, the method of the mind concentrating 
\non details and trying to put them right is a
\nslow and tardy one; it has to be done, but as a subordinate 
\nprocess, not the chief one. If it succeeds at
\nall, it is because after some period of struggle and
\nstress, something is released and there is an opening
\nand the larger consciousness of which I speak gets
\nthrough and produces some general result. But the
\nprogress is much more rapid if one can make the
\nopening the main thing and keep the dealing with
\ndetails, as something resultant and subordinate. When
\nthere is this opening, some essential (therefore general)
\nprogress can be made and, as you yourself say, \u201cexpress 
\nand translate itself into details". The mind is
\nalways trying to handle details and construct out of
\nthem some general result; but what is above mind
\nand even the best powers of the higher ranges of
\nmind tend rather to bring about some essential
\n<\/i>change and make it or let it express itself, translate
\nitself in the necessary details. <\/font><\/p>\n

\nI may add, however, that one can feel the essential
\nchange without its expressing itself in details; e.g.,
\none can feel a wide silent peace or a state of freedom
\nand joy and rest silent and secure in it without needing 
\nto translate it into sundry details in order to feel
\nthe progress made. <\/font><\/p>\n

\nIt is not a theory but a constant experience and
\nvery tangible when it comes that there is above us,
\nabove the consciousness in the physical body, a <\/font><\/p>\n

\nPage – 310<\/font><\/p>\n

\n

\ngreat supporting extension as it were of peace, light,
\npower, joy\u2014that we can become aware of it, and
\nbring it down into the physical consciousness and that
\nthat, at first for a time, afterwards more frequently
\nand for a longer time, in the end for good, can remain
\nand change the whole basis of our daily consciousness,
\nEven before we are aware of it above, we can suddenly 
\nfeel it coming down and entering into us. The
\nneed is to have an aspiration towards it, make the
\nmind quiet so that what we call the opening is rendered 
\npossible. A quieted mind (not necessarily
\nmotionless or silent, though it is good if one can
\nhave that at will) and a persistent, aspiration in the
\nheart are the two main keys of the Yoga. Activity
\nof the mind is a much slower process and does not 
\nby itself lead to these decisive results. It is the difference 
\nbetween a straight road and an approach
\nthrough constant circles, spirals or meanders. <\/font><\/p>\n

\nPage – 311<\/font><\/p>\n

\n

\nThe Central Certitude<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHERE is no reason for your trouble other than
\nthis readiness to listen to their knock and open
\nthe door. If you desire only the Divine, there is an
\nabsolute certitude that you will reach the Divine,
\nbut all these questionings and repinings at each
\nmoment only delay and keep an impending curtain
\nbefore the heart and the eyes. For at every step when
\none makes an advance the opposite forces will throw
\nthese doubts like a rope between the legs and stop
\none short with a stumble\u2014it is their metier<\/i> to do
\nthat… One must say "Since I want only the Divine,
\nmy success is sure, I have only to walk forward in
\nall confidence and His own Hand will be there
\nsecretly leading me to Him by His own way and at
\nHis own time". That is what you must keep as
\nyour constant mantra. Anything else one may doubt
\nbut that he who desires only the Divine shall reach
\nthe Divine is a certitude and more certain than two
\nand two make four. That is the faith every sadhaka
\nmust have at the bottom of his heart, supporting
\nhim through every stumble and blow and ordeal. <\/font><\/p>\n

\nPage – 312<\/font><\/p>\n

\n

\nIt is only false ideas still casting their shadows on
\nyour mind that prevent you from having it. Push
\nthem aside and the back of the difficulty will be
\nbroken. <\/font><\/p>\n

\nPage – 313<\/font><\/p>\n

\n

\nThe Decisive Touch of Grace<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nI THINK this saying* of Ramakrishna expresses
\na certain characteristic happening in sadhana
\nand cannot be interpreted in a general and absolute
\nsense, for in that sense it is hard for it to be true.
\nAll difficulties disappearing in a minute? Well,
\nVivekananda had the grace of Ramakrishna from the
\nbeginning, but I think his difficulty of doubt lasted
\nfor some time and to the end of his life the difficulty
\nof the control of his anger was there\u2014making him
\nsay that all that was good in him was his Guru’s
\ngift but these things (anger etc.) were his own property. 
\nBut what could be true is that the central
\ndifficulty may disappear by a certain touch between
\nthe Guru and the disciple. But what is meant by
\nthe kripa<\/i>? <\/i>If it is the general compassion and grace
\nof the Guru, that, one would think, is always there
\non the disciple; his acceptance itself is an act of
\ngrace and the help is there for him to receive. But
\nthe touch of grace, divine grace, coming directly <\/font><\/p>\n

\n___________<\/font><\/p>\n

\n* With the Gum’s Grace all difficulties can disappear in a
\nflash even as agelong darkness does the- moment you strike a
\nmatch. <\/font> <\/font><\/p>\n

\nPage – 314<\/font><\/p>\n

\n

\nor through the Guru is a special phenomenon having  two sides to it,\u2014the grace of the Guru or the Divine,
\nin fact both together, on one side and a "state of
\ngrace" in the disciple on the other. The "state of
\ngrace" is often prepared by a long tapasya or purification 
\nin which nothing decisive seems to happen,.
\nonly touches or glimpses or passing experiences at
\nthe most, and comes suddenly without warning.
\nIf this is what is spoken of in Ramakrishna’s saying,
\nthen it is true that when it comes, the fundamental
\ndifficulties can in a moment and generally do disappear.
\nOr at the very least something happens which makes
\nthe rest of the sadhana\u2014however long it may take-
\nsure and secure. <\/font><\/p>\n

\nThis decisive touch comes most easily to the "baby
\ncat" people, those who have at some point between the
\npsychic and the emotional vital a quick and decisive
\nmovement of surrender to the Guru or the Divine. I
\nhave seen that when that is there and there is the conscious 
\ncentral dependence compelling the mind also and
\nthe rest of the vital, then the fundamental difficulty disappears. 
\nIf others remain they are not felt as difficulties,
\nbut simply as things that have just to be done and need
\ncause no worry. Sometimes no tapasya is necessary-
\none just refers things to the Power that one feels guiding 
\nor doing the sadhana and assents to its action,
\nrejecting all that is contrary to it, and the Power removes
\nwhat has to be removed or changes what has to be
\nchanged, quickly or slowly\u2014but the quickness or slowness 
\ndoes not seem to matter since one is sure that it <\/font><\/p>\n

\nPage – 315<\/font><\/p>\n

\n

\nwill be done. If tapasya is necessary, it is done with
\nso much feeling of a strong support that there is
\nnothing hard or austere in the tapasya. <\/font><\/p>\n

\nFor the others, the "baby monkey" type or those who
\nare still more independent, following their own ideas,
\ndoing their own sadhana, asking only for some instruction 
\nor help, the grace of the Guru is there, but it
\nacts according to the nature of the sadhaka and counts
\nupon his effort to a greater or less degree; it helps, succours in difficulty, saves in the time of danger; the
\ndisciple is not always, is perhaps hardly at all aware
\nof what is being done as he is absorbed in himself and
\nhis endeavour. In such cases the decisive psychological 
\nmovement, the touch that makes all clear, may
\ntake longer to come. <\/font><\/p>\n

\nBut with all the kripa<\/i> is there working-in one way or another and it can only abandon the disciple if the
\ndisciple himself abandons or rejects it\u2014by decisive
\nand definitive revolt, by rejection of the Guru, by
\ncutting the painter and declaring his independence,
\nor by an act or course of betrayal that severs him from
\nhis own psychic being. Even then, except perhaps
\nin the last case if it goes to an extreme, a return to
\ngrace is not impossible. <\/font><\/p>\n

\nThat is my own knowledge and experience of the
\nmatter. But as to what lay behind Ramakrishna’s
\nsaying and whether he himself meant it to be a
\ngeneral and absolute statement\u2014I do not pronounce. <\/font><\/p>\n

\n10-12-1935 <\/font><\/p>\n

\nPage – 316<\/font><\/p>\n

\n

\n
\nNeed of Patience in Yoga<\/a>
\n<\/font>
\n\t\t\t<\/b><\/p>\n

\n <\/p>\n

\nIN a more deep and spiritual sense a concrete
\nrealisation is that which makes the thing realised
\nmore real, dynamic, intimately present to the
\nconsciousness than any physical thing can be. Such a
\nrealisation of the personal Divine or of the impersonal
\nBrahman or of the Self does not usually come at the
\nbeginning of a sadhana or in the first years or for many
\nyears. It comes so to a very few. But to expect and
\ndemand it so soon would be taken in the eyes of any
\nexperienced Yogi or sadhaka as a rather rash and abnormal 
\nimpatience. Most would say that a slow development 
\nis the best one can hope for in the first years
\nand only when the nature is ready and fully concentrated 
\ntowards the Divine can the definitive experience 
\ncome. To some rapid preparatory experiences can
\ncome at a comparatively early stage, but even they
\ncannot escape the labour of the consciousness which
\nwill make these experiences culminate in the realisation
\nthat is enduring and complete. It is not a question of
\nliking or disliking, it is a matter of fact and truth and
\nexperience. It is the fact that people who are cheerful <\/font><\/p>\n

\nPage – 317<\/font><\/p>\n

\n

\nand ready to go step by step, even by slow steps, if
\nneed be, do actually march faster and more surely
\nthan those who are impatient and in haste. It is what
\nI have always seen. <\/font><\/p>\n

\nPage – 318<\/font><\/p>\n

\n

\nImportance of Small Beginnings<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nWHAT I meant about the experiences was simply
\nthis that you have created your own ideas
\nabout what you want from the Yoga and have
\nalways been measuring what began to come by that
\nstandard and because it was not according to
\nexpectations or up to that standard, telling yourself
\nafter a moment, "It is nothing, it is nothing".
\nThat dissatisfaction laid you open at every step
\nto a reaction or a recoil which prevented any continuous 
\ndevelopment. The Yogin who has experience
\nknows that the small beginnings are of the greatest
\nimportance and have to be cherished and allowed
\nwith great patience to develop. He knows, for instance,
\nthat the neutral quiet so dissatisfying to the vital eagerness 
\nof the sadhaka is the first step towards the peace
\nthat passeth all understanding, the small current or
\nthrill of inner delight the first trickling of the ocean of
\nAnanda, the play of lights or colours the key of the
\ndoors of the inner vision and experience, the descent
\nthat stiffens the body into a concentrated stillness
\nthe first touch of something at the end of which is the
\n<\/font><\/p>\n

\nPage – 319<\/font><\/p>\n

\n

\npresence of the Divine. He is not impatient, he is rather
\ncareful not to disturb the evolution that is beginning.
\nCertainly some sadhakas have strong and decisive
\nexperiences at the beginning but these are followed
\nby a long labour in which there are many empty
\nperiods and periods of struggle. <\/font><\/p>\n

\nPage – 320<\/font><\/p>\n

\n

\nChange of Nature<\/a>
\n<\/b><\/p>\n

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

\n <\/p>\n

\nAS to the change of nature, the first step is to
\nbecome conscious and separate from the old
\nsurface nature. For, this rajasic vital nature is a
\nsurface creation of Prakriti, it is not the true being; however persistent it seems, it is only a temporary
\ncombination of vital movements. Behind is the true
\nmental and vital being supported by the psychic. The
\ntrue being is calm wide, peaceful. By drawing back
\nand becoming separate one creates the possibility of
\nliving in the peace of this inner Purusha and no
\nlonger identified with the surface Prakriti. Afterwards
\nit will be much easier to change by the force of the
\npsychic perception and the Peace and Power and
\nLight from above the surface being. <\/font><\/p>\n

\n27-4-37 <\/font><\/p>\n

\nPage – 321<\/font><\/p>\n

\n

\nTwo Elements of Consciousness<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nCONSCIOUSNESS is made up of two elements,
\nawareness of self and things and forces and
\nconscious-power. Awareness is the first thing necessary, 
\nyou have to be aware of things in the right
\nconsciousness, in the right way, seeing them in their
\ntruth; but awareness by itself is not enough. There
\nmust be a Will and a Force that make the consciousness 
\neffective. Somebody may have the full consciousness 
\nof what has to be changed, what has to
\ngo and what has to come in its place, but may be
\nhelpless to make the change. Another may have the
\nwill-force, but for want of a right awareness may be
\nunable to apply it in the right way at the right place.
\nThe advantage of being in the true consciousness is
\nthat you have the right awareness and its will being
\nin harmony with the Mother’s will, you can call in
\nthe Mother’s Force to make the change. Those who
\nlive in the mind and the vital are not so well able
\nto do this; they are obliged to use mostly their personal 
\neffort and as the awareness and will and force
\nof the mind and vital are divided and imperfect, the <\/font><\/p>\n

\nPage – 322<\/font><\/p>\n

\n

\nwork done is imperfect and not definitive. It is only
\nin the Supermind that Awareness, Will, Force are
\nalways one movement and automatically effective. <\/font><\/p>\n

\nPage – 323<\/font><\/p>\n

\n

\n
\nEquality <\/a> <\/font>
\n\t\t\t<\/b><\/p>\n

\n <\/p>\n

\n
\nI<\/font><\/b><\/p>\n

\n <\/p>\n

\nEQUALITY is the chief support of the true
\nspiritual consciousness and it is this from which a
\nSadhaka deviates when he allows a vital movement to
\ncarry him away in feeling or speech or action. Equality
\nis not the same thing as forbearance,\u2014though undoubtedly 
\na settled equality immensely extends, even
\ninimitably, a man’s power of endurance and forbearance. <\/font><\/p>\n

\nEquality means a quiet and unmoved mind and vital,
\nit means not to be touched or disturbed by things
\nthat happen or things said or done to you, but to look
\nat them with a straight look, free from the distortions
\ncreated by personal feeling, and to try to understand.
\nwhat is behind them, why they happen, what is to
\nbe learnt from them, what is it in oneself which they
\nare cast against and what inner profit or progress
\none can make out of them, it means self-mastery
\nover the vital movements,\u2014anger and sensitiveness
\nand pride as well as desire and the rest,\u2014not to let
\nthem get hold of the emotional being and disturb <\/font><\/p>\n

\nPage – 324<\/font><\/p>\n

\n

\nthe inner peace, not to speak and act in the rush and
\nimpulsion of these things, always to act and speak
\nout of a calm inner poise of the spirit. It is not easy
\nto have this equality in any full perfect measure, but
\none should always try more and more to make it the
\nbasis of one’s inner state and outer movements. <\/font><\/p>\n

\nEquality means another thing\u2014to have an equal
\nview of men and their nature and acts and the forces
\nthat move them; it helps one to see truth about them
\nby pushing away from the mind all personal feeling
\nin one’s seeing and judgement and even all the mental
\nbias. Personal feeling always distorts and makes one
\nsee in men’s actions, not only the actions themselves,
\nbut things behind them which, more often than not,
\nare not there. Misunderstanding, misjudgement which
\ncould have been avoided are the result; things of
\nsmall consequence assume larger proportions. I have
\nseen that more than half of the untoward happenings
\nof this kind in life are due to this cause. But in ordinary
\nlife personal feeling and sensitiveness are a constant
\npart of human nature and may be needed there for
\nself-defence, although, I think, even there, a strong,
\nlarge and equal attitude towards men and things
\nwould be a much better line of defence. But for a
\nSadhaka, to surmount them and live rather in the
\ncalm strength of the spirit is an essential part of his
\nprogress. <\/font><\/p>\n

\nThe first condition of inner progress is to recognise
\nwhatever is or has been a wrong movement in any
\npart of the nature,\u2014wrong idea, wrong feeling, <\/font><\/p>\n

\nPage – 325<\/font><\/p>\n

\n

\nwrong speech, wrong action,\u2014and by wrong is meant
\nwhat departs from the truth, from the higher consciousness  and higher self, from the way of the
\nDivine. Once recognised it is admitted, not glossed
\nover or defended,\u2014and it is offered to the Divine
\nfor the Light and Grace to descend and substitute
\nfor it the right movement of the true Consciousness. <\/font><\/p>\n

\n20-5-1931 <\/font><\/p>\n

\nPage – 326<\/font><\/p>\n

\n

\nEquality<\/a> <\/b> <\/font><\/p>\n

\n <\/p>\n

\nII <\/font><\/b><\/p>\n

\n <\/p>\n

\nCOMPLETE samata takes long to establish and it is
\ndependent on three things\u2014the soul’s self-giving  to the Divine by an inner surrender, the descent
\nof the spiritual calm and peace from above and the
\nsteady long and persistent rejection of all egoistic, rajasic and other feelings that contradict samata. The first thing to do is to make the full consecration
\nand offering of the heart\u2014the increase of the spiritual
\ncalm and the surrender are the condition for the rejection  of ego, rajoguna<\/i> etc. to be effective. <\/font><\/p>\n

\n3-3-1938 <\/font><\/p>\n

\nPage – 327<\/font><\/p>\n

\n

\nHelpful Qualifies in Yoga<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nIT goes without saying that the qualities you speak of are helpful in the approach to the spiritual
\npath, while the defects you enumerate are each
\na serious stumbling-block in the way. Sincerity
\nespecially is indispensable to the spiritual endeavour,
\nand crookedness a constant obstacle. The sattwic
\nnature has always been held to be the most apt and
\nready for the spiritual life, while the rajasic nature is encumbered by its desires and passions. At the same
\ntime spirituality is something above the dualities, and
\nwhat is most needed for it is a true upward aspiration.
\nThis may come to the rajasic man as well as to the
\nsattwic. <\/b> If it does, he can rise by it above his failings
\nand desires and passions, just as the other can rise
\nbeyond his virtues, to the Divine Purity and Light
\nand Love. Necessarily this can only happen if he
\nconquers his lower nature and throws it from him; for if he relapses into it, he is likely to fall from the
\npath or at least to be, so long as the relapse lasts, held
\nback by it from inner progress. But for all that the
\nconversion of great sinners into great saints, of men <\/font><\/p>\n

\nPage – 328<\/font><\/p>\n

\n

\nof little or no virtue into spiritual seekers and God-lovers has frequently happened in religious and
\nspiritual history\u2014as in Europe St. Augustine, in
\nIndia Chaitanya’s Jagai and Madhai, Bilwamangal
\nand many others. The house of the Divine is not closed to any who knock
\nsincerely at its gates, whatever  their past stumbles and errors. Human virtues
\nand human errors are bright and dark wrappings of a
\ndivine element within which once it pierces the veil,
\ncan bum through both towards the heights of the Spirit. <\/font><\/p>\n

\nHumility before the Divine is also sine qua non<\/i> of
\nthe spiritual life, and spiritual pride, arrogance, or
\nvanity and self-assurance press always downward.
\nBut confidence in the Divine and a faith in one’s
\nspiritual destiny (i.e. since my heart and soul seek for
\nthe Divine, I cannot fail one day to reach Him) are
\nmuch needed in view of the difficulties of the Path. A
\ncontempt for others is out of place, especially since the Divine is in all. Evidently, the activities and
\naspirations of men are not trivial and worthless, for all life is a growth of the soul out of the darkness
\ntowards the Light. But our attitude is that humanity
\ncannot grow out of its limitations by the ordinary
\nmeans adopted by the human mind, politics, social reform, philanthropy,
\netc.\u2014these can only be temporary  or local palliatives. The only true escape is a
\nchange of consciousness, a change into a greater, wider
\nand purer way of being, and a life and action based
\nupon that change. It is therefore to that that the <\/font><\/p>\n

\nPage – 329<\/font><\/p>\n

\n

\nenergies must be turned, once the spiritual orientation
\nis complete. This implies no contempt, but the preference  of the only effective means over those which
\nhave been found ineffective. <\/font><\/p>\n

\n13-10-1935 <\/font><\/p>\n

\nPage – 330<\/font><\/p>\n

\n

\nDivine Guidance<\/a>
\n<\/b>
\n<\/font><\/p>\n

\n <\/p>\n

\nTHE question you have put raises one of the most difficult and complicated of all problems
\nand to deal with it at all adequately would need an
\nanswer as long as the longest chapter of The Life
\nDivine.<\/i> I can only state my own knowledge founded
\nnot on reasoning but on experience that there is
\nsuch a guidance and that nothing is in vain in this
\nuniverse. <\/font><\/p>\n

\nIf we look only at outward facts in their surface
\nappearance or if we regard what we see happening
\naround us as definitive, not as processes of a moment
\nin a developing whole, the guidance is not apparent; at most we see interventions occasional or sometimes
\nfrequent. The guidance can become evident only if
\nwe go behind appearances and begin to understand
\nthe forces at work and the way of their working and
\ntheir secret significance. After all, real knowledge\u2014
\neven scientific knowledge\u2014comes by going behind
\nthe surface phenomena to their hidden processes
\nand causes. It is quite obvious that this world is
\nfull of suffering, and afflicted with transience to a <\/font><\/p>\n

\nPage – 331<\/font><\/p>\n

\n

\ndegree that seems to justify the Gita’s description
\nof it as "this unhappy and transient world",
\namtyam asukham.<\/i> The question is whether it is a
\nmere creation of Chance or governed by a mechanical
\ninconscient law or whether there is a meaning in
\nit and something beyond its present appearance
\ntowards which we move. If there is a meaning and
\nif there is something towards which things are evolving,  then inevitably there must be a guidance\u2014and
\nthat means that a supporting Consciousness and Will
\nis there with which we can come into inner contact.
\nIf there is such a Consciousness and Will, it is not
\nlikely that it would stultify itself by annulling the
\nworld’s meaning or turning it into a perpetual or
\neventual failure. <\/font><\/p>\n

\nThis world has a double aspect, it seems to be
\nbased on a material inconscience and an ignorant
\nmind and life full of that Inconscience: error and
\nsorrow, death and suffering are the necessary consequences.  But there is evidently too a partially successful  endeavour and an imperfect growth towards
\nLight, Knowledge, Truth, Good, Happiness, Harmony,  Beauty, at least a partial flowering of these
\nthings. The meaning of this world must evidently
\nlie in this opposition; it must be an evolution which
\nis leading or struggling towards higher things out
\nof a first darker appearance. Whatever guidance
\nthere is must be given under these conditions of
\nopposition and struggle and must be leading towards
\nthat higher state of things. It is leading the individual,
\n<\/font><\/p>\n

\nPage – 332 <\/font><\/p>\n

\n

\ncertainly, and the world, presumably, towards
\nthe higher state, but through the double terms of
\nknowledge and ignorance, light and darkness, death
\nand life, pain and pleasure, happiness and suffering; none of the terms can be excluded until the higher
\nstate is reached and established. It is not and cannot
\nbe ordinarily a guidance which at once rejects the
\ndarker terms, still less a guidance which brings us
\nsolely and always nothing but happiness, success
\nand good fortune. Its main concern is with the
\ngrowth of our being and consciousness, the growth
\ntowards a higher self, towards the Divine, eventually
\ntowards a higher Light, Truth and Bliss; the rest
\nis secondary, sometimes a means, sometimes a result,
\nnot a primary purpose. <\/font><\/p>\n

\nThe true sense of the guidance becomes clearer
\nwhen we can go deep within and see from there
\nmore intimately the play of the forces and receive
\nintimations of the Will behind them. The surface mind can get only an imperfect glimpse. When we
\nare in contact with the Divine or in contact with inner knowledge or vision, we begin to see all
\nthe circumstances of our life in the new light and observe how they all tended, without our knowing
\nit, towards the growth of our being and consciousness, towards the work we had
\nto do, towards some development  that had to be made,\u2014not only what seemed
\ngood, fortunate or successful but also the struggles,
\nfailures, difficulties, upheavals. But with each person
\nthe guidance works differently according to his <\/font><\/p>\n

\nPage – 333<\/font><\/p>\n

\n

\nnature, the conditions of his life, his cast of
\nconsciousness,  his stage of development, his need of further
\nexperience. We are not automata but conscious
\nbeings and our mentality, our will and its decisions,
\nour attitude to life and demand on it, our motives
\nand movements help to determine our course: they
\nmay lead to much suffering and evil, but through
\nit all, the guidance makes use of them for our growth
\nin experience and consequently the development of
\nour being and consciousness. All advance, by however
\ndevious ways, even in spite of what seems a going
\nbackwards or going astray, gathering whatever
\nexperience, is necessary for the soul’s destiny. When
\nwe are in close contact with the Divine, a protection
\ncan come which helps or directly guides or moves
\nus; it does not throw aside all difficulties, sufferings
\nor dangers, but it carries us through them and out
\nof them\u2014except where for a special purpose there
\nis need of the opposite. <\/font><\/p>\n

\nIt is the same thing though on a larger scale and
\nin a more complex way with the world movement.
\nThat seems to move according to the conditions
\nand laws or forces of the movement through constant
\nvicissitudes, but still there is something in it that
\ndrives towards the evolutionary purpose, although
\nit is more difficult to see, understand and follow
\nthan in the smaller and more intimate field of the
\nindividual consciousness and life. What happens at
\na particular juncture of the world-action or the life
\nof humanity, however catastrophical, is not ultimately <\/font><\/p>\n

\nPage – 334<\/font><\/p>\n

\n

\ndeterminative. Here too one has to see not only
\nthe outward play of forces in a particular or at a
\nparticular time but also the inner and secret play,
\nthe far-off outcome, the event that lies behind it all.
\nFalsehood and Darkness are strong everywhere on
\nthe earth, and have always been so and at times
\nthey seem to dominate; but there have also been
\nnot only gleams but outbursts of the Light. In the maze of things and the long
\ncourse of Time, whatever  may be the appearance of this or that epoch
\nor movement, the growth of Light is there and the
\nstruggle towards better things does not cease. At
\nthe present time Falsehood and Darkness have
\ngathered their forces and are extremely powerful; but even if we reject the assertion of the mystics
\nand prophets since early times that such a condition
\nof things must precede the Manifestation and is even a sign of its approach, yet it does not necessarily
\nindicate the decisive victory\u2014even temporary\u2014of
\nhe Falsehood. It merely means that the struggle between the forces is at its acme. The result may
\nvery well be the stronger emergence of the best that
\ncan be; for the world-movement often works in that
\nway. I leave it at that and say nothing more. <\/font><\/p>\n

\n17-2-1942 <\/font><\/p>\n

\nPage – 335<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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