{"id":3754,"date":"2013-07-13T01:51:01","date_gmt":"2013-07-13T01:51:01","guid":{"rendered":"http:\/\/localhost\/?p=3754"},"modified":"2013-07-13T01:51:01","modified_gmt":"2013-07-13T01:51:01","slug":"08-silencing-the-mind-visions-and-experiences-vol-02-second-series-1949","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/letters-of-sri-aurobindo\/02-second-series-1949\/08-silencing-the-mind-visions-and-experiences-vol-02-second-series-1949","title":{"rendered":"-08_Silencing the Mind Visions and Experiences.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\nSILENCING THE MIND; VISIONS AND
\nEXPERIENCES<\/font><\/p>\n

\n <\/p>\n

\n\n\n\n
\n

\n\t\t\tI.<\/font>
\n\t\t\tSILENCING THE MIND<\/span><\/a><\/font><\/td>\n<\/tr>\n

\n

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


\nSYMBOLS, VISIONS AND EXPERIENCES<\/span><\/a> <\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n

\n

\n

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

\nI. SILENCING THE MIND<\/a><\/b> <\/font><\/p>\n

\n <\/p>\n

\n
\nThe Silent Mind<\/i> <\/font><\/b><\/p>\n

\n <\/p>\n

\nTHE silent mind is a result of Yoga; the ordinary
\n\u2014 mind is never silent…. The thinkers and philosophers do not have the silent mind. It is the active
\nmind they have; only, of course, they concentrate,
\nso the common incoherent mentalising stops and
\nthe thoughts that rise or enter and shape themselves
\nare coherently restricted to the subject or activity
\nin hand. But that is quite a different matter from the
\nwhole mind falling silent. <\/font><\/p>\n

\n <\/p>\n

\n
\nConcentration and Meditation<\/i> <\/font><\/p>\n

<\/b><\/p>\n

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

\n <\/p>\n

\nCONCENTRATION is a gathering together of the consciousness and either centralising at one point or
\nturning on a single object, e.g., the Divine; there
\ncan also be a gathered condition throughout the
\nwhole being, not at a point. In meditation it is not <\/font><\/p>\n

\nPage<\/font> – 143        <\/font><\/p>\n

\n

\nindispensable to gather like this, one can simply
\nremain with a quiet mind thinking of one subject
\nfor observing what comes in the consciousness and dealing with it. <\/font><\/p>\n

\n21-3-1936 <\/font><\/p>\n

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

\nConcentration means fixing the consciousness in
\none place or on one object and in a single condition.
\nMeditation can be diffusive, e.g., thinking about the
\nDivine, receiving impressions and discriminating,
\nwatching what goes on in the nature and acting upon
\nit, etc. <\/font><\/p>\n

\n13-3-1935 <\/font><\/p>\n

\n
\nBest Help for Concentration<\/i><\/font>
\n<\/font><\/b><\/p>\n

\n <\/p>\n

\nTHE best help for concentration is to receive the
\nMother’s calm and peace into your mind. It is there
\nabove you\u2014only the mind and its centres have to
\nopen to it. It is what the Mother is pushing upon
\nyou in the evening meditation. <\/font><\/p>\n

\n5-11-1934 <\/font><\/p>\n

\nPage – 144<\/font><\/p>\n

\n

\n
\nSilencing the Mind<\/i> <\/font><\/p>\n

<\/b><\/p>\n

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

\n <\/p>\n

\nLET us not exaggerate anything. It is not so much
\ngetting rid of mental activity as converting it into
\nthe right thing…. What has to be surpassed and
\nchanged is the intellectual reason which sees things
\nfrom outside only, by analysis and inference\u2014when
\nit does not do it, rather by taking a hasty look and saying "so it is" or "so it is not". But you can’t do that unless the old mental activity becomes a little quiet. A quiet mind does not involve itself in its thoughts or get run away with by them; it stands
\nback, detaches itself, lets them pass, without identifying itself, without making them its own. It becomes
\nthe witness mind watching the thoughts when necessary, but able to turn away from them and receive
\nfrom within and from above. Silence is good, but
\nabsolute silence is not indispensable, at least at this
\nstage. I do not know that to wrestle with the mind
\nto make it quiet is of much use, usually the mind gets
\nthe better at that game. It is this standing back, detaching oneself, getting
\nthe power to listen to something else other than the thoughts of the external
\nmind that is the easier way. At the same time one can look up as it were, imaging to oneself the Force <\/font><\/p>\n

\nPage – 145<\/font><\/p>\n

\n

\nas there just above and calling it down or quietly
\nexpecting its help. That is how most people do it,
\ntill the mind falls gradually quiet or silent of itself,
\nor else silence begins to descend from above. But it
\nis important not to allow the depression or despair
\nto come in because there is no immediate success; that can only make things difficult and stop any
\nprogress that is preparing, <\/font><\/p>\n

\n16-1-1936 <\/font><\/p>\n

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

\nIt is not easy to get into the Silence. That is only
\npossible by throwing out all mental-vital activities.
\nIt is easier to let the Silence descend into you, i.e.,
\nto open yourself and let it descend. The way to do
\nthis and the way to call down the higher powers
\nis the same. It is to remain quiet at the time of
\nmeditation, not fighting with the mind or making
\nmental efforts to pull down the Power or the Silence
\nbut keeping only a silent will and aspiration for
\nthem. If the mind is active, one has to learn to
\nlook at it, drawn back and not giving any sanction
\nfrom within, until its habitual or mechanical activities begin to fall quiet for want of support from
\nwithin. If it is too persistent, a steady rejection <\/font><\/p>\n

\nPage – 146<\/font><\/p>\n

\n

\nwithout strain or struggle is the one thing to be done.
\n<\/font><\/p>\n

\n <\/p>\n

\n
\nPeace and Calm<\/i> <\/font><\/b><\/p>\n

\n <\/p>\n

\nPEACE is more positive than calm\u2014there can be a
\nnegative calm which is merely an absence of disturbance or trouble, but peace is always something
\npositive bringing not merely a release as calm does
\nbut a certain happiness or Ananda of itself. <\/font><\/p>\n

\nThere is also a positive calm, something that
\nstands against all things that seek to trouble, not
\nthin and neutral like the negative calm, but strong
\nand massive. <\/font><\/p>\n

\n <\/p>\n

\n
\nThe Active and Passive Silence<\/i> <\/font><\/b><\/p>\n

\n <\/p>\n

\nTHE passive silence is that in which the inner consciousness remains void and at rest, makes no
\nreaction to outer things, and forces. <\/font><\/p>\n

\nThe active silence is that in which there is a
\ngreat force that goes out on things and forces without disturbing the silence.<\/font><\/p>\n

\nPage – 147<\/font><\/p>\n

\n

\n
\nSilence and Experience<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nSILENCE does not mean absence of experiences. It
\nis an inner silence and quietude in which all
\nexperiences can happen without producing any
\ndisturbance. It would be a great mistake to interfere
\nwith the images rising in you. It does not matter
\nwhether they are mental or psychic. One must have
\nexperience not only of the true psychic, but of the
\ninner mental, inner vital and subtle physical worlds
\nor planes of consciousness. The occurrence of the
\nimages is a sign that these are opening and to inhibit them would mean to inhibit the expansion
\nof consciousness and experience without which this.
\nYoga cannot be done. <\/font><\/p>\n

\n <\/p>\n

\n
\nTrue Perception and Formations of Vital Mind<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nTHE pure inspiration and conception is something
\nquite different\u2014it comes from deep within or from
\nhigh above. This is the lower vital mind at work
\nmaking formations. When the calmness is there,
\nall sorts of things may rise on the surface\u2014they
\nhave not to be accepted, but simply looked at. In
\ntime the calmness will be so developed as to quell <\/font><\/p>\n

\nPage – 148<\/font><\/p>\n

\n

\nthe vital and outer mind also and in that complete
\nquietude the true perceptions will come. <\/font><\/p>\n

\n8-6-1937 <\/font><\/p>\n

\n
\nQuieting the Mechanical Mind<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nTo be able to detach oneself from the action of the
\nmechanical mind is the first necessity; it is easier
\nthen for the quiet and peace of mind to remain
\nundisturbed by this action even if it occurs. <\/font><\/p>\n

\nIf the peace and silence continue to come down,  they usually become so intense as to seize the physical mind also after a time. <\/font><\/p>\n

\n22-1-1936 <\/font><\/p>\n

\n
\nThe Mechanical Mind<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nFROM what you describe it seems that you have got
\ninto contact with the mechanical mind whose
\nnature is to go on turning round in a circle on the
\nthoughts that come into it. This sometimes happens
\nwhen the thinking mind is quiet. This is part of <\/font><\/p>\n

\nPage – 149<\/font><\/p>\n

\n

\nthe physical mind and you should not be disturbed: or alarmed by its rising up, but see what it is and
\nquiet it down or get control of its movements. <\/font><\/p>\n

\n3-3-1935 <\/font><\/p>\n

\n
\nThe Physical Mind<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nTHE true thinking mind does not belong to the
\nphysical, it is a separate power. The physical mind
\nis that part of the mind which is concerned with
\nthe physical things only\u2014it depends on the sense-mind, sees only objects, external actions, draws
\nits ideas from the data given by external things,
\ninfers from them only and knows no other Truth
\nuntil it is enlightened from above. <\/font><\/p>\n

\n1-3-1933 <\/font><\/p>\n

\n
\nEscape from the Physical Mind\u2014Prayer<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nWHEN one is living in the physical mind, the only
\nway to escape from it is imagination. Incidentally, <\/font><\/p>\n

\nPage – 150<\/font><\/p>\n

\n

\nthat is why poetry and art, etc. have so strong a
\nhold. But these imaginations are often really shadows of supraphysical experience and once the
\nbarrier of the physical mind is broken or even
\nswung a little open, there come the experiences
\nthemselves, if the temperament is favourable. Hence
\nare born visions and other such phenomena\u2014all
\nthose that are miscalled psychic phenomena. <\/font><\/p>\n

\nAs for prayer, no hard and fast rule can be laid
\ndown. Some prayers are answered, all are not.
\nYou may ask, why should not then all prayers be
\nanswered? But why should they be? It is not a
\nmachinery: put a prayer in the slot and get your
\nasking. Besides, considering all the contradictory
\nthings mankind is praying for at the same moment,
\nGod would be in a rather awkward hole if he had
\nto grant all of them; it wouldn’t do. <\/font><\/p>\n

\n8-10-1936 <\/font><\/p>\n

\n
\nExplanation of a Message<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nI HAVE read again the message of the Yogi quoted
\nin your letter but apart from the context nothing much or very definite can be made out of it. There
\nare two statements which are clear enough: <\/font><\/p>\n

\nPage – 151<\/font><\/p>\n

\n

\n"In silence is wisdom"\u2014-it is in the inner silence
\nof the mind that true knowledge can come; for
\nthe ordinary activity of the mind only creates surface
\nideas and representations which are not true knowledge. Speech is usually the expression of the
\nsuperficial nature; therefore to throw oneself out: too much in such speech wastes the energy and;
\nprevents the inward listening which brings the words
\nof true knowledge…. "In listening you will win
\nwhat you are thinking of" means probably that in silence will come the true thought-formations
\nwhich can effectuate or realise themselves. Thought
\ncan be a force which realises itself, but the ordinary
\nsurface thinking is not of that kind; there is in it
\nmore waste of energy than in anything else. It is
\nin the thought that comes in a quiet or silent mind; that there is power. <\/font><\/p>\n

\n"Talk less and gain power" has essentially the
\nsame meaning; not only a truer knowledge, but
\na greater power comes to one in the quietude and
\nsilence of a mind that, instead of bubbling on the
\nsurface, can go into its own depths and listen for
\nwhat comes from a higher consciousness. <\/font><\/p>\n

\nIt is probably this that is meant; these are things
\nknown to all who have some experience of Yoga. <\/font><\/p>\n

\nPage – 152<\/font><\/p>\n

\n

\nII.
\nSYMBOLS, VISIONS AND EXPERIENCES<\/a> <\/font><\/p>\n

\n <\/p>\n

\n
\nFour Kinds of Symbols<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nA SYMBOL, as I understand it, is the form on one
\nplane that represents a truth of another. For
\ninstance, a flag is the symbol of a nation…. But
\ngenerally all forms are symbols. This body of
\nours is a symbol of our real being and everything
\nis a symbol of some higher reality. There are,
\nhowever, different kinds of symbols: <\/font><\/p>\n

\n(i) Conventional symbols  such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the
\nsame word ‘go’<\/i> meant both ray and cow, and
\nbecause the cow was their most precious possession
\nwhich maintained their life and was constantly
\nin danger of being robbed and concealed. But
\nonce created, such a symbol becomes alive. The
\nRishis vitalised it and it became a part of their
\nrealisation. It appeared in their visions as an
\nimage of spiritual light. The horse also was one
\nof their favourite symbols, and a more easily
\nadaptable one, since its force and energy were quite
\nevident. <\/font><\/p>\n

\nPage – 153 <\/font><\/p>\n

\n

\n(ii) What we might call Life-symbols, such as
\nare not artificially chosen or mentally interpreted
\nin a conscious deliberate way, but derive naturally
\nfrom our day-to-day life and grow out of the surroundings which condition our normal path of living.
\nTo the ancients the mountain was a symbol of the
\npath of Yoga, level above level, peak upon peak.
\nA journey, involving the crossing of rivers and the
\nfacing of lurking enemies both animal and human,.
\nconveyed a similar idea. Nowadays I dare say we
\nwould liken Yoga to a motor-ride or a railway-trip.<\/font><\/p>\n

\n(iii) Symbols that have an inherent appositeness
\nand power of their own. Akasha or etheric space is a
\nsymbol of the infinite all-pervading eternal Brahman.
\nIn any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. <\/font><\/p>\n

\n(iv) Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too
\nbecome active and may be useful. Thus geometrical figures have been variously interpreted. In my
\nexperience the square symbolises the Supermind.
\nI cannot say how it came to do so. Somebody or some
\nforce may have built it before it came to my mind.
\nOf the triangle, too, there are different explanations.
\nIn one position it can symbolise the three lower
\nplanes, in another the symbol is of the three higher <\/font><\/p>\n

\nPage – 154<\/font><\/p>\n

\n

\nones: so both can be combined together in a single
\nsign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were
\nmostly mental. It is no doubt true that supramental
\nrealities exist which we translate into mental formulas
\nsuch as Karma, Psychic evolution, etc. But they are,
\nso to speak, infinite realities which cannot be limited
\nby these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. <\/font><\/p>\n

\n <\/p>\n

\n
\nSymbolic Visions: Representative and Dynamic<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nIT depends on the nature of the symbolic vision
\nwhether it is merely representative, presenting to the
\ninner vision and nature (even though the outer mind
\nhas not the understanding, the inner can receive its
\neffect) the thing symbolised, in its figure or whether
\nit is dynamic. The Sun symbol, for instance, is usually
\ndynamic. Again, among the dynamic symbols some
\nmay bring simply the influence of the thing symbolised, some indicate what is being done but not yet
\nfinished, some a formative experience that visits the
\nconsciousness, some a prophecy of something that <\/font><\/p>\n

\nPage – 155<\/font><\/p>\n

\n

\nmay or will or is soon about to happen. There are
\nothers that are not merely symbols but present actualities seen by the vision in a symbolic figure. <\/font><\/p>\n

\n <\/p>\n

\n
\nColours in Dynamic Visions<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nWHEN the colours begin to take definite shapes in
\nthe visions, it is a sign of some dynamic work of
\nformation in the consciousness: a square, for instance,
\nmeans that some kind of creation is in process in
\nsome field of the being; the square indicates that
\nthe creation is to be complete in itself; while the
\nrectangle indicates something partial and preliminary. The waves of colour mean a dynamic rush of
\nforces and the star in such a context indicates the
\npromise of the new being that is to be formed. The
\nblue colour must here be the Krishna light, so it is
\na creation under the stress of Krishna consciousness.
\nAll these are symbols of what is going on in the
\ninner being, in the consciousness behind and the
\nresults well up from time to time in the external or
\nsurface consciousness in such feeling as the awareness
\nof a softening and opening which you had, devotion,
\njoy, peace, Ananda, etc. When the opening is complete, there is likely to be a more direct consciousness <\/font><\/p>\n

\nPage – 156<\/font><\/p>\n

\n

\nof the working that is going on behind, till it, is no
\nlonger behind but in the front of the nature. <\/font><\/p>\n

\n <\/p>\n

\n
\nVision and Darshan<\/i> <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nSUBJECTIVE visions can be as real as objective sight
\n\u2014the only difference is that one is of real things in
\nmaterial space, while the others are of real things
\nbelonging to other planes down to the subtle physical; even symbolic visions are real in so far as they
\nare symbols of realities. Even dreams can have a
\nreality in the subtle domain. Visions are unreal only
\nwhen these are merely imaginative mental formations, not representing anything
\nthat is true or was
\ntrue or is going to be true. <\/font><\/p>\n

\nThis power of vision is sometimes inborn and habitual
\neven without any effort of development, sometimes it wakes up of itself and becomes abundant or
\nneeds only a little practice to develop; it is not
\nnecessarily a sign of spiritual attainment, but usually
\nwhen by practice of Yoga one begins to go inside or
\nlive within, the power of subtle vision awakes to a
\ngreater or less extent; but this does not always happen easily, especially if one has
\nbeen habituated to
\nlive much in the intellect or in an outward vital consciousness. <\/font><\/p>\n

\nPage – 157<\/font><\/p>\n

\n

\nI suppose what you are thinking of is "darshan",
\nthe self-revelation of the Deity to the devotee; but
\nthat is different, it is an unveiling of his presence
\ntemporary or permanent, and may come as a vision
\nor may come as a close feeling of his presence which is more intimate than sight
\nand a frequent or constant communication with him; that happens by
\ndeepening of the being into its inner self and growth of consciousness or by growth of the intensity of
\nbhakti. When the crust of external consciousness is
\nsufficiently broken by the pressure of increasing and engrossing bhakti, the contact comes. <\/font><\/p>\n

\n3-6-1943 <\/font><\/p>\n

\n
\nDarshan and Milan<\/i> <\/font><\/b><\/p>\n

\n <\/p>\n

\nSEEING is of many kinds. There is the superficial
\nseeing which only erects or receives momentarily or
\nfor some time an image of the Being seen; that brings
\nno change unless the inner bhakti makes it a means
\nfor change. There is also the reception of the living
\nimage in one of its forms into oneself\u2014let us say,
\nin the heart; that can have an immediate effect or
\ninitiate a period of spiritual growth. There is also <\/font><\/p>\n

\nPage – 158<\/font><\/p>\n

\n

\nthe seeing outside oneself in a more or less objective
\nand subtle-physical or physical way. <\/font><\/p>\n

\nAs for the milan,<\/i> the abiding union is within and
\nthat can be there at all times; the outer milan<\/i> or
\ncontact is not usually abiding. There are some who
\noften or almost invariably have the contact whenever
\nthey worship, the Deity may become living to them
\nin the picture or other image they worship, may
\nmove and act through it; others may feel him always
\npresent, outwardly, subtle-physically, abiding with them where they live or in
\nthe very room, but sometimes this is only for a period. <\/b> Or they may feel the
\nPresence with them, see it frequently in a body (but
\n"not materially except sometimes), feel its touch or
\nembrace, converse with it constantly\u2014that is also a
\nkind of milan.<\/i> The greatest milan<\/i> is one in which
\none is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world
\nin him, identical with existence and yet supremely
\nbeyond the world\u2014but in the world too one sees,
\nhears, feels nothing but him, so that the very senses
\nbear witness to him alone\u2014and this does not exclude such special personal
\nmanifestations as those vouchsafed to K and his guru. The more ways there are
\nof the union, the better. <\/font><\/p>\n

\n28-4-1943 <\/font><\/p>\n

\nPage – 159<\/font><\/p>\n

\n

\n
\nAdesh and Darshan<\/i><\/font>
\n<\/font><\/b><\/p>\n

\n <\/p>\n

\nADESH and Darshan are elements of a stage of
\nsadhana in which there is still much distance from the closer state of union. The mind and vital seek the
\ncontact through Darshan and the guidance through
\nAdesha. What we aim at in our Yoga is the constant
\nunion and presence and control of the Divine at
\nevery moment. But on the mental or vital level
\nthis usually remains imperfect and there is much
\nchance of error. It is by the supramentalisation that
\nthe perfect truth of this Divine union in action can
\ncome. <\/font><\/p>\n

\n <\/p>\n

\nReceiving the Manifestation<\/i> <\/font><\/b><\/p>\n

\n <\/p>\n

\nONE can receive the manifestation by any of the
\nsenses or by a feeling in the consciousness,\u2014in the
\ncomplete objective manifestation there can be sight,
\nhearing, touch, everything. <\/font><\/p>\n

\n29-4-1943 <\/font><\/p>\n

\nPage – 160<\/font><\/p>\n

\n

\n
\nValue of Vision\u2014Karmayoga\u2014Systematic Sadhana<\/i> <\/font><\/p>\n

<\/b><\/p>\n

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

\n <\/p>\n

\nHE made a mistake when he stopped the visions
\nthat were coming. Vision and hallucination are not
\nthe same thing. The inner vision is an open door on
\nhigher planes of consciousness beyond the physical mind which gives room for a
\nwider truth and experience to enter and act upon the mind. It is not
\nthe only or the most important door, but it is one
\nwhich comes readiest to very many if not most and
\ncan be a very powerful help. It does not come as
\neasily to intellectuals as it does to men with a strong
\nlife-power or the emotional and the imaginative. It
\nis true that the field of vision, like every other field’
\nof activity of the human mind, is a mixed world and
\nthere is in it not only truth but much half-truth and
\nerror. It is also true that for the rash and unwary
\nto enter into it may bring confusion and misleading
\ninspiration and false voices, and it is safer to have
\nsome sure guidance from those who know and have
\nspiritual and psychic experience. One must look at
\nthis field calmly and with discrimination, but to shut
\nthe gates and reject this or other supraphysical
\nexperiences is to limit oneself and arrest the inner development. <\/font><\/p>\n

\nPage – 161<\/font><\/p>\n

\n

\nThe line that seems to be natural to him is the
\nKarmayoga and he is therefore right in trying to
\nlive according to the teaching of the Gita; for the
\nGita is the great guide on this path. Purification
\nfrom egoistic movements and from personal desire
\nand the faithful following of the best light one has
\nare a preliminary training for this path, and so far
\nas he has followed these things, he has been on the
\nright way, but to ask for strength and light in one’s action must not be
\nregarded as an egoistic movement, for they are necessary in one’s inner development. <\/font><\/p>\n

\nObviously, a more systematic and intensive sadhana
\nis desirable or, in any case, a steady aspiration and
\na more constant preoccupation with the central
\naim could bring an established detachment even
\nin the midst of outer things and outer activity and
\na continuous guidance. The completeness, the
\nSiddhi of this way of Yoga.\u2014<\/i>I speak of the separate
\npath of Karma or spiritual action\u2014begins when
\none is luminously aware of the Guide and the guidance and when one feels the Power working with
\noneself as the instrument and the participator in
\nthe divine work. <\/font><\/p>\n

\n15-4-1946 <\/font><\/p>\n

\nPage – I62<\/font><\/p>\n

\n

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

\n <\/p>\n

\nI gather from his letter to you that he has been
\nfollowing a very sound method in his practice and
\nhas attained some good results. The first step n
\nKarmayoga of this kind is to diminish and finally
\nget rid of the ego-centric position in works, the
\nlower vital reactions and the principle of desire. He
\nmust certainly go on on this road until he reaches
\nsomething like its end, I would not wish to deflect
\nhim from that in any way. <\/font><\/p>\n

\nWhat I had in view when I spoke of a systematic sadhana was the adoption of a method which would
\ngeneralise the whole attitude of the consciousness
\n:so as to embrace all its movements at a time instead of working only upon
\ndetails\u2014although that working is always necessary. I may cite as an example the practice of the separation of the Prakriti and the Purusha, the conscious Being standing back
\na-detached from all the movements of Nature and observing them as witness and knower and finally
\nas the giver (or refuser) of the sanction and at the
\nhighest stage of the development, the Ishwara, the
\npure will, master of the whole Nature. <\/font><\/p>\n

\nBy intensive sadhana I meant the endeavour to arrive at one of the great positive realisations which
\n<\/i>would be a firm base for the whole movement.<\/font><\/p>\n

\n. Page – 163<\/font><\/p>\n

\n

\nobserve that he speaks of sometimes getting a
\nglimpse of some wide calm…. A descent of this wide calm permanently into the
\nconsciousness is one of the realisations of which I was thinking. That he feels it ;at such times seems to indicate that he
\nmay have the capacity of receiving and retaining it.. If that happened or if the Prakriti-Purusha realisation came, the whole sadhana would proceed on a strong permanent base with a new and entirely
\nYogic consciousness instead of the purely mental endeavour which is always
\ndifficult and slow. I do
\nnot however want to press these things upon him;; they come in their own time and to press towards
\nthem prematurely does not always hasten their
\ncoming. Let him continue with his primary task
\nof self-purification and self-preparation. <\/font><\/p>\n

\n7-6-1946 <\/font><\/p>\n

\n
\nExplanation of Some Inner Experiences<\/i> <\/font><\/p>\n

<\/b><\/p>\n

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

\nABOUT your experiences: <\/font><\/p>\n

\n(1) The sleep which you felt when meditating
\nwas not sleep but an inward condition of the consciousness. <\/font><\/p>\n

\nPage – 164<\/font><\/p>\n

\n

\nWhen this inward condition is not very deep, one
\ncan be aware of various scenes, voices, etc.: which belong not to the physical but to some inner; plane of consciousness\u2014their value or truth depends; on the plane to which one reaches. Those of the
\nsurface are of no importance and one has simply
\nto pass through them till one gets deeper. <\/font><\/p>\n

\n(2) The fear, anger, depression, etc. which used
\nto rise when making the Japa of the names came
\nfrom a vital resistance in the nature (this resistance
\nexists in everyone) which threw up these things
\nbecause of the pressure on the vital part to change
\nwhich is implied in sadhana. These resistances rise.
\nand then, if one takes the right attitude, slowly or
\nquickly clear away. One has to observe them and separate oneself from them,
\npersisting in the concentration and sadhana till the vital becomes quiet
\nand clear. <\/font><\/p>\n

\n(3) The things you saw (moon, sky, etc.) are due
\nto the opening of the inner vision; this usually comes
\nwhen the concentration begins to open up the
\ninner consciousness of which this subtle vision is a
\npart. This faculty of vision has its importance in
\nthe development of the inner being, and need not
\nbe discouraged, even though too much importance
\nshould not be attached to the things seen in the
\nearlier stages. <\/font><\/p>\n

\nPage – 165<\/font><\/p>\n

\n

\n(4) There are some, however, that are part of the
\ngrowing spiritual experience, such as the sun you
\nsaw overhead and the piece of golden light\u2014for <\/i>:these are signs of an opening within and symbolic.
\nBoth are symbols of the Divine Truth and Light
\nand of one action of their influence. <\/font><\/p>\n

\n(5) The most important experience, however, is that of the peace and quiet which comes with a good concentration. It is this that must grow and
\nfix itself in the mind and vital and body\u2014for it is
\nthis peace and quiet that make a firm basis for the
\nsadhana. <\/font><\/p>\n

\n28-2-193,7 <\/font><\/p>\n

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

\nAs to the dream, it was not a dream but an experience of the inner being in a conscious dream-state, swapna-samadhi.<\/i> The numbness and the feeling of being about to lose consciousness are always due
\nto the pressure or descent of a Force to which the
\nbody is not accustomed but feels strongly. Here it
\nwas not the physical body that was being directly
\npressed, but the subtle body, sukshma sharira,<\/i> in which
\nthe inner being more intimately dwells and in which
\nit goes out in sleep or trance or at the moment <\/font><\/p>\n

\nPage – 166<\/font><\/p>\n

\n

\nof death. But the, physical body in these vivid
\nexperiences feels as if it was itself that was having
\nthe experience; the numbness was the effect in it
\nof the pressure. The pressure on the whole body would mean a pressure on the
\nwhole inner consciousness, perhaps for some modification or change
\nwhich would make it more ready for knowledge or
\nexperience; the third or fourth rib would indicate a (region which belongs to the vital nature, the domain
\nof the life-force, some pressure for a change there. <\/font><\/p>\n

\n28-9-1936 <\/font><\/p>\n

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

\nYour recent experiences are of considerable importance: the triple condition of the being, the sense
\nof the Divine everywhere, that of the Divine Child
\nin the universe. The last two are self-evident in
\ntheir significance. As to the triple condition, it indicates the proper direction of the realisation of the
\nsadhana in three parts of the being. The mind has
\nto emerge in the one infinite consciousness of the
\nsilent self which will then envelop the whole being; the heart has by adoration and love and surrender
\nto live in the dynamic Divine and be its dwelling-place; the vital and physical (below the navel) have <\/font><\/p>\n

\n. Page – 167<\/font><\/p>\n

\n

\nto be the instruments of the Divine Will, instruments pure, surrendered, expressing nothing but
\nthat Will.<\/font><\/p>\n

\nThe Blue Light coming below the level of the
\nMuladhara : means that it has entered into the
\nphysical (physical-mental, physical-vital, material)
\nconsciousness. The two main obstacles here are
\nthe mechanical mind with its memories and desires
\nof the past and the most outward sex-movements; these have to be overcome (especially the mechanical mind, for the other may be easily overcome
\nif not supported by the vital proper) for the Light to possess all the physical
\nconsciousness. It is probably why it rose so strongly when the Light came
\nto these parts. <\/font><\/p>\n

\n9-4-1937 <\/font><\/p>\n

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

\nThe important experience is that on the white ray
\nin the heart-\u2014the white light and the illumining of
\nthe heart by the light is a thing of great power in
\nthis sadhana. The intuitions she speaks of are a
\nsign of the inner consciousness growing in her\u2014-the
\nconsciousness which is necessary for Yoga. <\/font><\/p>\n

\n28-7-1937 <\/font><\/p>\n

\nPage – 168<\/font><\/p>\n

\n

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

\nYour series of experiences are very interesting by
\nthe constant (though interspaced) development they
\nillustrate. These two new significant elements have been added to the previous
\nsubstance of the experience. The first is the very precise localisation
\nof the uprush of the consciousness from the pit of
\nthe stomach\u2014that is to say, from above the navel,
\nthe movement itself starting from the navel itself,
\n? even below it. The navel-centre (nabhi-padma)<\/i> is the
\nmain seat of the centralised vital consciousness
\n(dynamic centre) which ranges from the heart level
\n(emotional) to the centre below the navel (lower
\nvital, sensational desire centre). These three make
\nthe domain of the vital being. <\/b> It is therefore clear
\nthat it was your inner vital being which had this
\nexperience, and its intensity and vehemence was
\nprobably due to the whole vital (or most of it)
\nbeing awake and sharing in it this time. The experience itself was psychic in its origin, but was given a strong emotional-vital form in its expression.
\nI may add, for completeness, that the centre of the psychic is behind the heart and it is through the
\npurified emotions that the psychic most easily finds
\nan outlet. All from the heart above is connected
\nwith the mental-vital and above it is the mind with <\/font><\/p>\n

\nPage – 169<\/font><\/p>\n

\n

\nits three centres. One in the throat (the outward-going or externalising mind), one between the eyes
\nor rather in the middle of the forehead (the centre of
\nvision and will) and one above, communicating with
\nthe brain, which is called the thousand-petalled lotus
\nand where are centralised the highest thought and
\nintelligence, communicating with the greater mind
\nplanes illumined mind, intuition, overmind) above.<\/font><\/p>\n

\nThe second new significant feature is the self-manifestation of the inner mind; for it was your
\ninner mind that was watching, observing and criticising the vital being’s psychic experience. You.
\nfound this clear division in you curious, but it will
\nno longer seem curious once you know the perfectly
\nnormal divisibility of the different parts of the being.
\nIn the outer surface nature, mind, psychic, vital,
\nphysical are all jumbled together and it needs a
\nstrong power of introspection, self-analysis, close
\nobservation and disentanglement of the threads of thought, feeling and impulse
\nto find out the composition of our nature and the relation and interaction
\nof these parts upon each other. But when one goes
\ninside as you have done, we find the sources of all
\nthis surface action and there the parts of our being
\nare quite separate and clearly distinct from each
\nother. We feel them indeed as different beings in
\nus, and just as two people in a joint action can do, <\/font><\/p>\n

\nPage – 170<\/font><\/p>\n

\n

\nthey too are seen to observe, criticise, help or
\noppose
\nand restrain each other; it is as if we were a group- being, each member of the group with its separate place and function, and all directed by a central being who is sometimes in front above the others,
\nsometimes behind the scenes. Your mental being
\nwas observing the vital and not quite easy about its
\nvehemence, for the natural base of the mental being is calm, thoughtfulness, restraint, control and balance,
\nwhile the natural turn of the vital is dynamism energy thrown into emotion,
\nsensation and action.
\nAll therefore was perfectly natural and in order. <\/font><\/p>\n

\n18-9-1931 <\/font><\/p>\n

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

\nThe navel is the vital centre in the physical body
\nbut the natural seat of the vital is in the vital sheath
\nof the subtle body, which sheath it pervades; but
\nfor action through the gross body it is centred at the
\nnavel and below it. <\/font><\/p>\n

\n <\/p>\n

\n(7)<\/font><\/p>\n

\nThe consciousness from which these experiences.
\ncome is always there pressing to bring them in. The <\/font><\/p>\n

\n Page – 171<\/font><\/p>\n

\n

\nreason why they do not come in freely or stay is the
\nactivity of the mind and vital always rushing about,
\nthinking this, wanting that, trying to perform
\nmountaineering feats on all the hillocks of the lower
\nnature instead of nourishing a strong and simple
\naspiration and opening to the higher consciousness
\nthat it may come in and do its work. Rasa<\/i> of poetry,
\npainting or physical work is not the thing to go
\nafter. What gives the interest in Yoga is the rasa<\/i> of
\nthe Divine and of the divine consciousness, which
\nmeans the rasa<\/i> of Peace, of Silence, of inner Light
\nand Bliss, of growing inner Knowledge, of increasing
\ninner Power, of the Divine Love, of all the infinite
\nfields of experience that open to one with the opening
\nof the inner consciousness. The true rasa<\/i> of poetry,
\npainting or any other activity is truly found when
\nthese activities are part of the working of the Divine
\nForce in you and you feel it as that and you feel in it
\nthe joy of that working.<\/font><\/p>\n

\nThe condition you had of the inner being and its
\nsilence, separated from the surface consciousness
\nand its little restless workings, is the first liberation,
\nthe liberation of Purusha from Prakriti and it is the
\nfundamental experience. The day when you can
\nkeep it, you can know that the Yogic consciousness
\nhas been founded in you. This time it has increased
\nin intensity, but it must also increase in duration. <\/font><\/p>\n

\nPage – 172<\/font><\/p>\n

\n

\nThese things do not "drop"\u2014what you have felt
\nis there in you all the time, but you did not feel it
\nbecause you were living on the surface altogether
\nand the surface is all crowd and clamour. But in all
\nmen there is this silent Purusha, base of the true
\nmental being, the true vital being, the true physical
\nbeing. It was by your prayer and aspiration that
\nthe thing came, to show you in what direction you
\nmust travel in order to have the true rasa<\/i> of things,
\nfor it is only when one is liberated that one can get
\nthe real rasa.<\/i> For after this liberation come others
\nand among them the liberation and Ananda in
\naction as well as in the static silence. <\/font><\/p>\n

\n8-12-1934 <\/font><\/p>\n

\n
\nPassing Experiences<\/i><\/font><\/b><\/p>\n

\n <\/p>\n

\nAT a certain stage of the sadhana, in the beginning
\n(or near it) of the more intense experiences, it sometimes happens that there is the intense realisation of
\nsome aspect of the Divine, a sort of communion with
\nit, and that is seen everywhere and all as that.
\n<\/b>It <\/b>is a transitory phase and afterwards one gets the
\nlarger experience of the Divine in all its aspects and
\nbeyond all aspects. Throughout the experience there <\/font><\/p>\n

\n. Page – 173<\/font><\/p>\n

\n

\nshould be one part of the being that observes and
\nunderstands\u2014for, sometimes ignorant sadhaks are
\ncarried away by their experience and stop short
\nthere or fall into extravagance. It must be taken as
\nan experience through which you are passing. <\/font><\/p>\n

\n31-1-1934 <\/font><\/p>\n

\n
\nSpeaking of Experiences to Others<\/i> <\/font>
\n<\/b><\/p>\n

\n <\/p>\n

\nTHE Light left you because you spoke of it to someone who was not an adhikari.<\/i> It is safest not to speak of
\nthese experiences except to a Guru or to one who can help you. The passing away of an experience
\nas soon as it is spoken of is a frequent happening
\nand for that reason many Yogis make it a rule never
\nto speak of what happens within them, unless it is a
\nthing of the past or a settled realisation that nothing can take away. A settled permanent realisation abides, but these were rather things that come
\n<\/b>to <\/b>make possible an opening in the consciousness to
\nsomething more complete\u2014to prepare it for realisation. <\/font><\/p>\n

\n12-4-1936 <\/font><\/p>\n

\nPage – 174<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

SECTION SIX   SILENCING THE MIND; VISIONS AND EXPERIENCES   I. SILENCING THE MIND II. SYMBOLS, VISIONS AND EXPERIENCES I. SILENCING THE MIND   The…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[99],"tags":[],"class_list":["post-3754","post","type-post","status-publish","format-standard","hentry","category-02-second-series-1949","wpcat-99-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3754","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=3754"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3754\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3754"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3754"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3754"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}