{"id":940,"date":"2013-07-13T01:31:26","date_gmt":"2013-07-13T01:31:26","guid":{"rendered":"http:\/\/localhost\/?p=940"},"modified":"2013-07-13T01:31:26","modified_gmt":"2013-07-13T01:31:26","slug":"08-difficulties-of-the-path-vol-24-letters-on-yoga-volume-24","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/24-letters-on-yoga-volume-24\/08-difficulties-of-the-path-vol-24-letters-on-yoga-volume-24","title":{"rendered":"-08_Difficulties of the Path.htm"},"content":{"rendered":"\n\n
\n
\n

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


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

 <\/p>\n

    A<\/font><\/b>LL<\/font>
\nwho enter the spiritual path have to face the difficulties and ordeals of the
\npath, those which rise from their own nature and those which come in from
\noutside. The difficulties in the nature always rise again and again till you
\novercome them; they must be faced with both strength and patience. But the
\nvital part is prone to depression when ordeals and difficulties rise. This is
\nnot peculiar to you, but comes to all sadhaks − it does not imply an
\nunfitness for the sadhana or justify a sense of helplessness. But you must
\ntrain yourself to overcome this reaction of depression, calling in the Mother’s
\nForce to aid you. <\/p>\n

 <\/p>\n

All who cleave
\nto the path steadfastly can be sure of their spiritual destiny. If anyone fails
\nto reach it, it can only be for one of the two reasons, either because they
\nleave the path or because for some lure of ambition, vanity, desire, etc. they
\ngo astray from the sincere dependence on the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It may be said generally that to
\nbe over-anxious to pull people, especially very young people, into the sadhana
\nis not wise. The sadhak who comes to this yoga must have a real call, and even
\nwith the real call the way is often difficult enough. But when one pulls people
\nin in a spirit of enthusiastic propagandism, the danger is of lighting an
\nimitative and unreal fire, not the true Agni, or else a short-lived fire which
\ncannot last and is submerged by the uprush of the vital waves. This is
\nespecially so with young people who are plastic and easily caught hold of by
\nideas and communicated feelings not their own − afterwards the vital
\nrises with its unsatisfied demands and they are swung between two contrary
\nforces or rapidly yield to the strong pull of the ordinary life and action and
\nsatisfaction of desire which is the natural bent of adolescence. Or else the unfit
\nadhar tends to suffer under the stress of a call for which it was not ready, or
\nat least <\/span><\/p>\n

 <\/p>\n

\nPage − 1615<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

not yet ready. When one has the
\nreal thing in oneself, one goes through and finally takes the full way of
\nsadhana, but it is only a minority that does so. It is better to receive only
\npeople who come of themselves and of these only those in whom the call is
\ngenuinely their own and persistent.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no invariable rule of
\nsuch suffering. It is not the soul that suffers; the Self is calm and equal to
\nall things and the only sorrow of the psychic being is the sorrow of the
\nresistance of Nature to the Divine Will or the resistance of things and people
\nto the call of the True, the Good and the Beautiful. What is affected by
\nsuffering is the vital nature and the body. When the soul draws towards the
\nDivine, there may be a resistance in the mind and the common form of that is
\ndenial and doubt − which may create mental and vital suffering. There may
\nagain be a resistance in the vital nature whose principal character is desire
\nand the attachment to the objects of desire, and if in this field there is
\nconflict between the soul and the vital nature, between the Divine Attraction
\nand the pull of the Ignorance, then obviously there may be much suffering of
\nthe mind and vital parts. The physical consciousness also may offer a
\nresistance which is usually that of a fundamental inertia, an obscurity in the
\nvery stuff of the physical, an incomprehension, an inability to respond to the
\nhigher consciousness, a habit of helplessly responding to the lower
\nmechanically, even when it does not want to do so; both vital and physical
\nsuffering may be the consequence. There is, moreover, the resistance of the
\nUniversal Nature which does not want the being to escape from the Ignorance
\ninto the Light. This may take the form of a vehement insistence in the
\ncontinuation of the old movements, waves of them thrown on the mind and vital
\nand body so that old ideas, impulses, desires, feelings, responses continue
\neven after they are thrown out and rejected, and can return like an invading
\narmy from outside, until the whole nature, given to the Divine, refuses to
\nadmit them. This is the subjective form of the universal resistance, but it may
\nalso take an objective <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1616<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

form, − opposition,
\ncalumny, attacks, persecution, misfortunes of many kinds, adverse conditions
\nand circumstances, pain, illness, assaults from men or forces. There too the
\npossibility of suffering is evident. There are two ways to meet all that −
\nfirst that of the Self, calm, equality, a spirit, a will, a mind, a vital, a
\nphysical consciousness that remain resolutely turned towards the Divine and
\nunshaken by all suggestion of doubt, desire, attachment, depression, sorrow,
\npain, inertia. This is possible when the inner being awakens, when one becomes
\nconscious of the Self, of the inner Mind, the inner Vital, the inner Physical,
\nfor that can more easily attune itself to the divine Will, and then there is a
\ndivision in the being as if there were two beings, one within, calm, strong,
\nequal, unperturbed, a channel of the Divine Consciousness and Force, one
\nwithout still encroached on by the lower Nature; but then the disturbances of
\nthe latter become something superficial which are no more than an outer ripple,
\n− until these under the inner pressure fade and sink away and the outer
\nbeing too remains calm, concentrated, unattackable. There is also the way of
\nthe psychic, − when the psychic being comes out in its inherent power,
\nits consecration, adoration, love of the Divine, self-giving, surrender and
\nimposes these on the mind, vital and physical consciousness and compels them to
\nturn all their movements Godward. If the psychic is strong and master
\nthroughout, then there is no or little subjective suffering and the objective
\ncannot affect either the soul or\u00a0 <\/span>the
\nother parts of the consciousness − the way is sunlit and a great joy and
\nsweetness are the note of the whole sadhana. As for the outer attacks and
\nadverse circumstances, that depends on the action of the Force transforming the
\nrelations of the being with the outer Nature; as the victory of the Force
\nproceeds, they will be eliminated; but however long they last, they cannot
\nimpede the sadhana, for then even adverse things and happenings become a means
\nfor its advance and for the growth of the spirit.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The difficulties that remain, although
\nnot identical, are similar <\/span><\/p>\n

 <\/p>\n

\nPage − 1617<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

in their cause and their
\nfundamental nature to those you have either largely or completely overcome and
\nthey can be conquered in the same way; it is a question of time and of
\nacquiescence within yourself in the pressure from the Divine which makes man
\nchange. <\/p>\n

 <\/p>\n

Human nature
\nand the character of the individual are a formation that has arisen in and out
\nof the inconscience of the material world and can never get entirely free from
\nthe pressure of that Inconscience. As consciousness grows in the being\u00a0 <\/span>born into this material world, it takes the
\nform of an Ignorance slowly admitting or striving with difficulty after
\nknowledge and human nature is made of that Ignorance and the character of the
\nindividual is made from the elements of the Ignorance. It is largely
\nmechanistic like everything else in material Nature and there is almost
\ninvariably a resistance and, more often than not, a strong and stubborn
\nresistance to any change demanded from it. The character is made up of habits
\nand it clings to them, is disposed to think them the very law of its being and
\nit is a hard job to get it to change at all except under a strong pressure of
\ncircumstances. Especially in the physical parts, the body, the physical mind,
\nthe physical life movements, there is this resistance; the tamasic element in
\nNature is powerful there, what the Gita describes as aprakāśa<\/i>, absence of light, and apravrtti<\/i>, a tendency to inertia, inactivity, unwillingness to make
\nan effort and, as a result, even when the effort is made, a constant readiness
\nto doubt, to despond and despair, to give up, renounce the aim and the
\nendeavour, collapse. Fortunately, there is also in human nature a sattwic
\nelement which turns towards light and a rajasic or kinetic element which
\ndesires and needs to act and can be made to desire not only change but constant
\nprogress. But these too, owing to the limitations of human ignorance and the
\nobstructions of the fundamental inconscience, suffer from pettiness and
\ndivision and can resist as well as assist the spiritual endeavour. The
\nspiritual change which yoga demands from human nature and individual character
\nis, therefore, full of difficulties, one may almost say that it is the most
\ndifficult of all human aspirations and efforts. In so far as it can get the
\nsattwic and the rajasic (kinetic) elements to assist it, its <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1618<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

path is made easier but even the
\nsattwic element can resist by attachment to old ideas, to preconceived notions,
\nto mental preferences and partial judgments, to opinions and reasonings which
\ncome in the way of higher truth and to which it is attached: the kinetic
\nelement resists by its egoism, its passions, desires and strong attachments,
\nits vanity and self-esteem, its constant habit of demand and many other
\nobstacles. The resistance of the vital has a more violent character than the
\nothers and it brings to the aid of the others its own violence and passion and
\nthat is a source of all the acute difficulty, revolt, upheavals and disorders
\nwhich mar the course of the yoga. The Divine is there, but He does not ignore
\nthe conditions, the laws, the circumstances of Nature; it is under these
\nconditions that He does all His work, His work in the world and in man and
\nconsequently also in the sadhak, the aspirant, even in the God-knower and
\nGod-lover; even the saint and the sage continue to have difficulties and to be
\nlimited by their human nature. A complete liberation and a complete perfection
\nor the complete possession of the Divine and possession by the Divine is
\npossible, but it does not usually happen by an easy miracle or a series of
\nmiracles. The miracle can and does happen but only when there is the full call
\nand complete self-giving of the soul and the entire widest opening of the
\nnature. <\/p>\n

 <\/p>\n

Still, if the
\ncall of the soul is there, although not yet full, however great and obstinate
\nthe difficulties, there can be no final and irretrievable failure; even when
\nthe thread is broken, it is taken up again and reunited and carried to its end.
\nThere is a working in the nature itself in response to the inner need which,
\nhowever slowly, brings about the result. But a certain inner consent is needed;
\nthe progress that you have marked 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
\ninsisted on by the mind and desired by part of the vital; the resistance in
\npart of the mind and part of the vital made it slow and difficult but could not
\nprevent it. <\/p>\n

 <\/p>\n

You ask what I
\nwant you to do. What I want is that you should persist and give more and more
\nthat assent in you which brought about the progress you have made so that here
\ntoo the <\/p>\n

 <\/p>\n

\nPage ─ 1619<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

resistance may diminish and
\neventually disappear. <\/p>\n

 <\/p>\n

And get rid of
\nan exaggerated insistence on the use of reason and the correctness of your
\nindividual reasoning and its right to decide in all matters. The reason has its
\nplace especially with regard to certain physical things and general worldly
\nquestions − though even there it is a very fallible judge − or in
\nthe formation of metaphysical conclusions and generalisations; but its claim to
\nbe the decisive authority in matters of yoga or in spiritual things is
\nuntenable. The activities of the outward intellect there lead only to the
\nformation of personal opinions, not to the discovery of Truth. It has always
\nbeen understood in India
\nthat the reason and its logic or its judgment cannot give you the realisation
\nof spiritual truths but can only assist in an intellectual presentation of
\nideas; realisation comes by intuition and inner experience. Reason and
\nintellectuality cannot make you see the Divine, it is the soul that sees. Mind
\nand the other instruments can only share in the vision when it is imparted to
\nthem by the soul and welcome and rejoice in it. But also the mind may prevent
\nit or at least stand long in the way of the realisation or the vision. For its
\nprepossessions, preconceived opinions and mental preferences may build a wall
\nof arguments against the spiritual truth that has to be realised and refuse to
\naccept it if it presents itself in a form which does not conform to its own
\nprevious ideas: so also it may prevent one from recognising the Divine if the
\nDivine presents himself in a form for which the intellect is not prepared or
\nwhich in any detail runs counter to its prejudgments and prejudices. One can
\ndepend on one’s reason in other matters provided the mind tries to be open and
\nimpartial and free from undue passion and is prepared to concede that it is not
\nalways right and may err; but it is not safe to depend on it alone in matters
\nwhich escape its jurisdiction, especially in spiritual realisation and in
\nmatters of yoga which belong to a different order of knowledge.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no contradiction between
\nmy former statements about <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1620<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the sunlit path and what I have
\nsaid about the difficult and unpleasant passages which the yoga has to pass
\nthrough in its normal development in the way of human nature. The sunlit path
\ncan be followed by those who are able to practice surrender, first a central
\nsurrender and afterwards a more complete self-giving in all the parts of the
\nbeing. If they can achieve and preserve the attitude of the central surrender,
\nif they can rely wholly on the Divine and accept cheerfully whatever comes to
\nthem from the Divine, then their path becomes sunlit and may even be
\nstraightforward and easy. They will not escape all difficulties, no seeker can,
\nbut they will be able to meet them without pain and despondency, − as
\nindeed the Gita recommends that yoga should be practised, anirviņņacetasā<\/i>, − trusting in the inner
\nguidance and perceiving it more and more or else in the outer guidance of the
\nGuru. It can also be followed even when one feels no light and no guidance, if
\nthere is or if one can acquire a bright settled faith and happy bhakti or has
\nthe nature of the spiritual optimist and the firm belief or feeling that all that
\nis done by the Divine is done for the best even when we cannot understand his
\naction. But all have not this nature, most are very far from it, and the
\ncomplete or even the central surrender is not easy to get, and to keep it
\nalways is hard enough for our human nature. When these things are not there,
\nthe liberty of the soul is not attained and we have instead to undergo the law
\nor fulfil a hard and difficult discipline. <\/p>\n

 <\/p>\n

That law is
\nimposed on us by the Ignorance which is the nature of all our parts; our
\nphysical being is obviously a mass of ignorance, the vital is full of ignorant
\ndesires and passions, the mind is also an instrument of Ignorance struggling
\ntowards some kind of imperfect and mostly inferior and external knowledge. The
\npath of the seeker proceeds through this ignorance; for a long time he can find
\nno light of solid experience or realisation, only the hopes and ideas and
\nbeliefs of the mind which do not give the true spiritual seeing; or he gets
\nglimpses of light or periods of light but the light often goes out and the
\nluminous periods are followed by frequent or long periods of darkness. There
\nare constant fluctuations, persistent disappointments, innumerable falls and
\nfailures. No path of yoga is really <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1621<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

easy or free from these
\ndifficulties or fluctuations; the way of bhakti is supposed to be the easiest,
\nbut still we find constant complaints that one is always seeking but never
\nfinding and even at the best there is a constant ebb and tide, milana<\/i> and viraha<\/i>, joy and weeping, ecstasy and despair. If one has the faith
\nor in the absence of faith the will to go through, one passes on and enters
\ninto the joy and light of the divine realisation. If one gets some habit of
\ntrue surrender, then all this is not necessary; one can enter into the sunlit
\nway. Or if one can get some touch of what is called pure bhakti, śuddhā<\/i> bhakti<\/i>, then whatever happens that is enough; the way becomes easy
\nor, if it does not, still this is a sufficient start to support us to the end
\nwithout the sufferings and falls that happen so often to the ignorant seeker. <\/p>\n

 <\/p>\n

In all yoga
\nthere are three essential objects to be attained by the seeker: union or
\nabiding contact with the Divine, liberation of the soul or the self, the
\nspirit, and a certain change of the consciousness, the spiritual change. It is
\nthis change, which is necessary for reaching the other two objects, necessary
\nat least to a certain degree, that is the cause of most of the struggles and
\ndifficulties; for it is not easy to accomplish it; a change of the mind, a
\nchange of the heart, a change of the habits of the will is called for and is
\nobstinately resisted by our ignorant nature. In this yoga a complete
\ntransformation of the nature is aimed at because that is necessary for the
\ncomplete union and the complete liberation not only of the soul and the spirit
\nbut of the nature itself. It is also a yoga of works and of the integral divine
\nlife; for that the integral transformation of nature is evidently necessary;
\nthe union with the Divine has to carry with it a full entrance into the divine
\nconsciousness and the divine nature; there must be not only sāyujya<\/i> or sālokya<\/i> but sādrśya<\/i>
\nor, as it is called in the Gita, sādharmya<\/i>.
\nThe full yoga, Purna Yoga, means a fourfold path, a Yoga of Knowledge for the
\nmind, a Yoga of Bhakti for the heart, a Yoga of Works for the will and a Yoga
\nof Perfection for the whole nature. But ordinarily, if one can follow
\nwhole-heartedly any one of these lines, one arrives at the result of all the
\nfour. For instance, by bhakti one becomes close to the Divine, becomes
\nintensely aware<\/p>\n

 <\/p>\n

\nPage ─ 1622<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of him and arrives at knowledge,
\nfor the Divine is the Truth and the Reality; by knowing him, says the
\nUpanishads, one comes to know all. By bhakti also the will is led into the road
\nof the works of love and the service of the Divine and the government of the
\nnature and its acts by the Divine and that is Karmayoga. By bhakti also comes
\nspiritual change of the consciousness and the action of the nature which is the
\nfirst step towards its transformation. So it is with all the other lines of the
\nfourfold path. But it may be that there are many obstacles in the being to the
\ndomination of the mind and heart and will by bhakti and the consequent contact
\nwith the Divine. The too great activity of the intellectual mind and its
\nattachment to its own pride of ideas, its prejudices, its fixed notions and its
\nignorant reason may shut the doors to the inner light and prevent the full tide
\nof bhakti from flooding everything; it may also cling to a surface mental
\nactivity and refuse to go inside and allow the psychic vision and the feelings
\nof the inner heart to become its guides, though it is by this vision and this
\nfeeling that bhakti grows and conquers. So too the passions and desires of the
\nvital being and its ego may block the way and prevent the self-giving of the
\nmind and heart to the Divine. The inertia, ignorance and inconscience of one’s
\nphysical consciousness, its attachment to fixed habits of thought and feeling
\nand action, its persistence in the old grooves may come badly in the way of the
\nneeded change. In such circumstances the Divine may have to bide his time; but
\nif there is real hunger in the heart, all that cannot prevent the final
\nrealisation; still, it may have to wait till the obstructions are removed or at
\nleast so much cleared out as to admit an unimpeded working of the Divine Power
\non the surface nature. Till then, there may be periods of inner ease and some
\nlight in the mind, periods also of the feeling of\u00a0 <\/span>bhakti or of peace, periods of the joy of
\nself-consecration in works and service; for these will take long to stay
\npermanently and there will be much struggle and unrest and suffering. In the
\nend the Divine’s workings will appear and one will be able to live in his
\npresence. <\/p>\n

 <\/p>\n

I have
\ndescribed the difficulties of yoga at their worst, as they may hamper and
\nafflict even those predestined to the
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1623<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

realisation but as often there is
\nan alternation or a mixture of the light and the darkness, initial attainment
\nperhaps and heavy subsequent difficulties, progress and attacks and
\nretardations, strong movements forward and a floundering in the bogs of the
\nIgnorance. Even great realisations may come and high splendours of light and
\nspiritual experience and yet the goal is not attained; for in the phrase of the
\nRig Veda, \u201cAs one climbs from peak to peak there is made clear the much that is
\nstill to be done.\u201d But there is always something that either carries us on or
\nforces us on. This may take the shape of something conscious in front, the
\nshape of a mastering spiritual idea, indestructible aspiration or fixed faith
\nwhich may seem sometimes entirely veiled or even destroyed in periods of
\ndarkness or violent upheaval, but always they reappear when the storm has
\npassed or the blackness of night has thinned, and reassert their influence. But
\nalso it may be something in the very essence of the being deeper than any idea
\nor will in the mind, deeper and more permanent than the heart’s aspiration but
\nhidden from one’s own observation. One who is moved to yoga by some curiosity
\nof the mind or even by its desire for knowledge can turn aside from the path
\nfrom disappointment or any other cause; still more can those who take it up
\nfrom some inner ambition or vital desire turn away through revolt or
\nfrustration or the despondency of frequent check and failure. But if this
\ndeeper thing is there, then one cannot permanently leave the path of spiritual
\nendeavour: one may decide to leave the path but is not allowed from within to
\ndo it or one may leave but is obliged to return to it by the secret spiritual
\nneed within him. <\/p>\n

 <\/p>\n

All these
\nthings are common to every path of yoga; they are the normal difficulties,
\nfluctuations and struggles which come across the path of spiritual effort. But
\nin this yoga there is an order or succession of the workings of the secret
\nForce which may vary greatly in its circumstances in each sadhak, but still
\nmaintains its general line. Our evolution has brought the being up out of
\ninconscient Matter into the Ignorance of mind, life and body tempered by an
\nimperfect knowledge and is trying to lead us into the light of the Spirit, to
\nlift us into that light and to bring the light down into us, into body and life
\nas well as mind and heart and to fill with it all that we are. This and its
\nconsequences, <\/p>\n

 <\/p>\n

\nPage ─ 1624<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of which the greatest is the
\nunion with the Divine and life in the divine consciousness, is the meaning of
\nthe integral transformation. Mind is our present topmost faculty; it is through
\nthe thinking mind and the heart with the soul, the psychic being behind them
\nthat we have to grow into the Spirit, for what the Force first tries to bring
\nabout is to fix the mind in the right central idea, faith or mental attitude
\nand the right aspiration and poise of the heart and to make these sufficiently
\nstrong and firm to last in spite of other things in the mind and heart which
\nare other than or in conflict with them. Along with this it brings whatever
\nexperiences, realisations or descent or growth of knowledge the mind of the
\nindividual is ready for at the time or as much of it, however small, as is
\nnecessary for its further progress: sometimes these realisations and
\nexperiences are very great and abundant, sometimes few and small or negligible;
\nin some there seems to be in this first stage nothing much of these things or
\nnothing decisive − the Force seems to concentrate on a preparation of the
\nmind only. In many cases the sadhana seems to begin and proceed with
\nexperiences in the vital; but in reality this can hardly take place without
\nsome mental preparation, even if it is nothing more than a turning of the mind
\nor some kind of opening which makes the vital experiences possible. In any
\ncase, to begin with the vital is a hazardous affair; the difficulties there are
\nmore numerous and more violent than on the mental plane and the pitfalls are
\ninnumerable. The access to the soul, the psychic being is less easy because it
\nis covered up with a thick veil of ego, passion and desire. One is apt to be
\nswallowed up in a maze of vital experiences, not always reliable, the
\ntemptation of small siddhis, the appeal of the powers of darkness to the ego.
\nOne has to struggle through these densities to the psychic being behind and
\nbring it forward; then only can the sadhana on the vital plane be safe. <\/p>\n

 <\/p>\n

However that
\nbe, the descent of the sadhana, of the action of the Force into the vital plane
\nof our being becomes after some time necessary. The Force does not make a
\nwholesale change of the mental being and nature, still less an integral
\ntransformation before it takes this step: if that could be done, the rest of
\nthe sadhana would be comparatively secure and easy. But the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1625<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

vital is there and always
\npressing on the mind and heart, disturbing and endangering the sadhana and it
\ncannot be left to itself for too long. The ego and desires of the vital, its
\ndisturbances and upheavals have to be dealt with and if not at once expelled,
\nat least dominated and prepared for a gradual if not a rapid modification,
\nchange, illumination. This can only be done on the vital plane itself by
\ndescending to that level. The vital ego itself must become conscious of its own
\ndefects and willing to get rid of them; it must decide to throw away its
\nvanities, ambitions, lusts and longings, its rancours and revolts and all the
\nrest of the impure stuff and unclean movements within it. This is the time of
\nthe greatest difficulties, revolts and dangers. The vital ego hates being
\nopposed in its desires, resents disappointment, is furious against wounds to
\nits pride and vanity; it does not like the process of purification and it may very
\nwell declare Satyagraha against it, refuse to co-operate, justify its own
\ndemands and inclinations, offer passive resistance of many kinds, withdraw the
\nvital support which is necessary both to the life and the sadhana and try to
\nwithdraw the being from the path of spiritual endeavour. All this has to be
\nfaced and overcome, for the temple of the being has to be swept clean if the
\nLord of our being is to take his place and receive our worship there.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The question you have put raises
\none of the most difficult and complicated of all problems and to deal with it
\nat all adequately would need an answer as long as the longest chapter of The<\/i> Life<\/i>
\nDivine<\/i>. I can only state my own
\nknowledge founded not on reasoning but on experience that there is such a guidance
\nand that nothing is in vain in this universe. <\/p>\n

 <\/p>\n

If we look only
\nat outward facts in their surface appearance or if we regard what we see
\nhappening around us as definitive, not as processes of a moment in a developing
\nwhole, the guidance is not apparent; at most, we may see interventions
\noccasional or sometimes frequent. The guidance can become evident only if we go
\nbehind appearances and begin to understand the forces at work and the way of
\ntheir working and their secret significance.<\/p>\n

  <\/span><\/p>\n

\nPage ─ 1626<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

After all, real knowledge −
\neven scientific knowledge − comes by going behind the surface phenomena
\nto their hidden process and causes. It is quite obvious that this world is full
\nof suffering, and afflicted with transience to a degree that seems to justify
\nthe Gita’s description of it as \u201cthis unhappy and transient world\u201d, anityam<\/i> asukham<\/i>. The question is whether it is a mere creation of Chance or
\ngoverned by a mechanical inconscient Law or whether there is a meaning in it
\nand something beyond its present appearance towards which we move. If there is
\na meaning and if there is something towards which things are evolving, then
\ninevitably there must be a guidance − and that means that a supporting
\nConsciousness and Will is there with which we can come into inner contact. If
\nthere is such a Consciousness and Will, it is not likely that it would stultify
\nitself by annulling the world’s meaning or turning it into a perpetual or
\neventual failure. <\/p>\n

 <\/p>\n

This world has
\na double aspect. It seems to be based on a material Inconscience and an
\nignorant mind and life full of that Inconscience: error and sorrow, death and
\nsuffering are the necessary consequence. But there is evidently too a partially
\nsuccessful endeavour and an imperfect growth towards Light, Knowledge, Truth,
\nGood, Happiness, Harmony, Beauty, − at least a partial flowering of these
\nthings. The meaning of this world must evidently lie in this opposition; it
\nmust be an evolution which is leading or struggling towards higher things out
\nof a first darker appearance. Whatever guidance there is must be given under
\nthese conditions of opposition and struggle and must be leading towards that
\nhigher state of things. It is leading the individual, certainly, and the world,
\npresumably, towards the higher state, but through the double terms of knowledge
\nand ignorance, light and darkness, death and life, pain and pleasure, happiness
\nand suffering; none of the terms can be excluded until the higher status is
\nreached and established. It is not and cannot be, ordinarily, a guidance which
\nat once rejects the darker terms, still less a guidance which brings us solely
\nand always nothing but happiness, success and good fortune. Its main concern is
\nwith the growth of our being and consciousness, the growth towards a higher
\nself, towards the Divine, eventually towards a higher Light, Truth and Bliss;
\nthe rest is secondary, sometimes <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1627<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

a means, sometimes a result, not
\na primary purpose.<\/p>\n

 <\/p>\n

The true sense
\nof the guidance becomes clearer when we can go deep within and see from there
\nmore intimately the play of the forces and receive intimations of the Will
\nbehind them. The surface mind can get only an imperfect glimpse. When we are in
\ncontact with the Divine or in contact with an inner knowledge and vision, we
\nbegin to see all the circumstances of our life in a new light and can observe
\nhow they all tended, without our knowing it, towards the growth of our being
\nand consciousness, towards the work we had to do, towards some development that
\nhad to be made, − not only\u00a0 <\/span>what
\nseemed good, fortunate or successful but also the struggles, failures,
\ndifficulties, upheavals. But with each person the guidance works differently
\naccording to his nature, the conditions of his life, his cast of consciousness,
\nhis stage of development, his need of further experience. We are not automata
\nbut conscious beings and our mentality, our will and its decisions, our
\nattitude to life and demand on it, our motives and movements help to determine
\nour course: they may lead to much suffering and evil, but through it all, the
\nguidance makes use of them for our growth in experience and consequently the
\ndevelopment of our being and consciousness. All advance, by however devious
\nways, even in spite of what seems a going backwards or going astray, gathering
\nwhatever experience is necessary for the soul’s destiny. When we are in close
\ncontact with the Divine, a protection can come which helps or directly guides
\nor moves us: it does not throw aside all difficulties, sufferings or dangers,
\nbut it carries us through them and out of them − except where for a
\nspecial purpose there is need of the opposite. <\/p>\n

 <\/p>\n

It is the same
\nthing though on a larger scale and in a more complex way with the guidance of
\nthe world-movement. That seems to move according to the conditions and laws or
\nforces of the moment through constant vicissitudes, but still there is
\nsomething in it that drives towards the evolutionary purpose, although it is
\nmore difficult to see, understand and follow than in the smaller and more
\nintimate field of the individual consciousness and life. What happens at a
\nparticular juncture of the world-action or the life of humanity, however
\ncatastrophical, is not ultimately <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1628<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

determinative. Here, too, one has
\nto see not only the outward play of forces in a particular case or at a
\nparticular time but also the inner and secret play, the far-off outcome, the
\nevent that lies beyond and the Will at work behind it all. Falsehood and
\nDarkness are strong everywhere on the earth, and have always been so and at
\ntimes they seem to dominate; but there have also been not only gleams but
\noutbursts of the Light. In the mass of things and the long course of Time,
\nwhatever may be the appearance of this or that epoch or movement, the growth of
\nLight is there and the struggle towards better things does not cease. At the
\npresent time Falsehood and Darkness have gathered their forces and are
\nextremely powerful; but even if we reject the assertion of the mystics and
\nprophets since early times that such a condition of things must precede the
\nManifestation and is even a sign of its approach, yet it does not necessarily
\nindicate the decisive victory − even temporary − of the Falsehood.
\nIt merely means that the struggle between the Forces is at its acme. The result
\nmay very well be the stronger emergence of the best that can be: for the
\nworld-movement often works in that way. I leave it at that and say nothing
\nmore.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

This yoga is certainly difficult,
\nbut is any yoga really easy? You speak of the lure of liberation into the
\nextra-cosmic Absolute, but how many who set out on the Path of Nirvana attain
\nto it in this life or without a long, strenuous and difficult endeavour? Which
\nof the paths has not to pass through the dry desert in order to reach the
\npromised land? Even the path of Bhakti which is said to be the easiest is full
\nof the lamentations of the bhaktas complaining that they call but the Beloved
\neludes their grasp, the place of meeting is prepared but even now Krishna
\ndoes not come. Even if there is the joy of a brief glimpse or the passion of milana<\/i>, it is followed by long periods
\nof viraha<\/i>. It is a mistake to think
\nthat any path of yoga is facile, that any is a royal road or short cut to the
\nDivine, or that there can be, like a system of \u201cFrench made easy\u201d or \u201cFrench
\nwithout tears\u201d, also a system of \u201cyoga made easy\u201d or \u201cyoga without tears\u201d. A
\nfew great souls prepared by past lives or otherwise lifted beyond the ordinary <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1629<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

spiritual capacity may attain
\nrealisation more swiftly; some may have uplifting experiences at an early
\nstage, but for most the siddhi<\/i> of the
\npath, whatever it is, must be the end of a long, difficult and persevering
\nendeavour. One cannot have the crown of spiritual victory without the struggle
\nor reach the heights without the ascent and its labour. Of all it can be said,
\n\u201cDifficult is that road hard to tread like the edge of a razor.\u201d <\/p>\n

 <\/p>\n

You find the
\npath dry precisely because you have not yet touched the fringe of it. But all
\npaths have their dry periods and for most, though not for all, it is so at the
\nbeginning. There is a long stage of preparation necessary in order to arrive at
\nthe inner psychological condition in which the doors of experience can open and
\none can walk from vista to vista − though even then new gates may present
\nthemselves and refuse to open until all is ready. This period can be dry and
\ndesert-like unless one has the ardour of self-introspection and self-conquest
\nand finds every step of the effort and struggle interesting or unless one has
\nor gets the secret of trust and self-giving which sees the hand of the Divine
\nin every step of the path and even in the difficulty the grace or the guidance.
\nThe description of yoga as \u201cbitter like poison in the beginning\u201d because of the
\ndifficulty and struggle, \u201cbut in the end sweet as nectar\u201d because of the joy of
\nrealisation, the peace of liberation or the divine Ananda and the frequent
\ndescription by sadhaks and bhaktas of the periods of dryness shows sufficiently
\nthat it is no unique peculiarity of this yoga. All the old disciplines
\nrecognised this and it is why the Gita says that yoga should be practised
\npatiently and steadily with a heart that refuses to be overcome by despondency.
\nIt is a recommendation applicable to this path, but also to the way of the Gita
\nand to the hard \u201crazor path\u201d of the Vedanta, to every other. It is quite
\nnatural that the higher the Ananda to come down, the more difficult may be the
\nbeginning, the drier the deserts that have to be crossed on the way. <\/p>\n

 <\/p>\n

Certainly, the
\nsupramental manifestation does not bring peace, purity, force, power or
\nknowledge only; these give the necessary conditions for the final realisation,
\nare part of it, but Love, Beauty and Ananda are the essence of its fulfilment.
\nAnd although the supreme Ananda comes with the supreme fulfilment, <\/span><\/p>\n

 <\/p>\n

\nPage \u00a0<\/span>─1630<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

there is no real reason why there
\nshould not be the Love and Ananda and Beauty on the way also. Some have found
\nthat even at an early stage before there was any other experience. But the
\nsecret of it is in the heart, not in the mind − the heart that opens its
\ninner door and through it the radiance of the soul looks out in a blaze of
\ntrust and self-giving. Before that inner fire the debates of the mind and its
\ndifficulties wither away and the path however long or arduous becomes a sunlit
\nroad not only towards but through love and Ananda. <\/p>\n

 <\/p>\n

Nevertheless,
\neven if that does not come at first, one can arrive at it by a patient
\nperseverance − the psychic change is indeed the indispensable preliminary
\nof any approach to the supramental path and this change has for its very core
\nthe blossoming of the inner love, joy, bhakti. Some may find a mental opening
\nfirst and the mental opening may bring peace, light, a beginning of knowledge
\nfirst, but this opening from above is incomplete unless it is followed by an
\nopening inward of the heart. To suppose that the yoga is dry and joyless
\nbecause the struggles of your mind and vital have made your first approach to
\nit dry is a misunderstanding and an error. The hidden springs of sweetness will
\nreveal themselves if you persevere, even if now they are guarded by the dragons
\nof doubt and unsatisfied longing. Grumble, if your nature compels you to it,
\nbut persevere.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The supramental is not, as you
\nimagine, something cold, hard and rock-like. It bears within it the presence of
\nthe Divine Love as well as the Divine Truth, and its reign here means for those
\nwho accept it, the straight and thornless path in which there is no wall or
\nobstacle, of which the ancient Rishis saw the far-off promise. <\/p>\n

 <\/p>\n

The dark path
\nis there and there are many who make, like the Christians, a Gospel of
\nspiritual suffering; many hold it to be the unavoidable price of victory. It
\nmay be so under certain circumstances, as it has been in so many lives at the
\nbeginning, or one may choose to make it so. But then the price has to be paid
\nwith resignation, fortitude or a tenacious resilience. I admit <\/span><\/p>\n

 <\/p>\n

\nPage ─1631<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

that, if borne in that way, the
\nattacks of the dark forces or the ordeals they impose have a meaning. After
\neach victory\u00a0 <\/span>gained over them, there is
\nthen a sensible advance; often they seem to show us the difficulties in
\nourselves which we have to overcome and to say: \u201cHere you must conquer\u201d; but
\nall the same it is a\u00a0 <\/span>too dark and
\ndifficult way which nobody should follow on whom the necessity does not lie. <\/p>\n

 <\/p>\n

So many have
\ndone yoga relying on Tapasya or anything else, but not confident of any Divine
\nGrace. It is not that, but the soul’s demand for a higher Truth or a higher
\nLife that is indispensable. Where that is, the Divine Grace whether believed in
\nor not will intervene. If you believe, that hastens and facilitates things; if
\nyou cannot yet believe, still the soul’s aspiration will justify itself, with
\nwhatever difficulty and struggle.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You are quite right in taking an
\noptimistic and not a pessimistic attitude in the sadhana − progressive
\nsadhana is enormously helped by an assured faith and confidence. Such a
\nconfidence helps to realise, for it is dynamic and tends to fulfil itself.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for the skeptics − well,
\noptimism even unjustified is still justifiable because it gives a chance and a
\nforce for getting things done, while pessimism even with all the grounds that
\nappearances can give to it, is simply a clog and a \u201cNo going\u201d affair. The right
\nthing is to go ahead and get done all that can be, if possible all that ought
\nto be, but at least do so much that all that ought will feel bound to come
\nalong on the heels of my doing. That is the prophets and the gospel.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If these things [wrong movements]
\nhad disappeared already, there would be the victory already. What I mean\u00b9 <\/span>is the<\/p>\n

Footnote:<\/p>\n

 <\/p>\n

\u00b9<\/span>\u201cYou must make grow in you the peace that is born of
\nthe certitude of victory.\u201d\u00a0 <\/span><\/span>
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1632<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

certitude of the eventual victory
\nwhich is a matter of faith and an inner reliance upon the Divine. The peace
\nborn of this certitude carries one through all persistence or return of
\ndifficulties.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I quite agree with you in not
\nrelishing the idea of another attack of this nature. I am myself, I suppose,
\nmore a hero by necessity than by choice − I do not love storms and
\nbattles, at least on the subtle plane. The sunlit way may be an illusion,
\n− though I do not think it is, − for I have seen people treading it
\nfor years; but a way with only natural or even only moderate fits of rough
\nweather, a way without typhoons surely is possible − there are so many
\nexamples; durgam<\/i> pathastat<\/i> may be generally true and certainly the path of Laya or
\nNirvana is difficult in the extreme to most (although in my case I walked into
\nNirvana without intending it or rather Nirvana walked casually into me not so
\nfar from the beginning of my yogic career without asking my leave). But the
\npath need not be cut by periodical violent storms, though that it is so for a
\ngreat many is an obvious fact. But even for these if they stick to it, I find
\nthat after a certain point the storms diminish in force, frequency, duration.
\nThat is why I insisted so much on your sticking − for if you stick, the
\nturning-point is bound to come. I have seen some astonishing instances recently
\nof this typhonic periodicity beginning to fade out after years and years of
\nviolent recurrence. <\/p>\n

 <\/p>\n

These things
\nare not part of the normal difficulties, however acute, of the nature but
\nspecial formations − tornadoes which start (usually from a particular
\npoint, sometimes varying) and go whirling round in the same circle always till
\nit is finished … To dissolve it ought to be possible if one sees it for what
\nit is and is resolved to get rid of it − never allowing any mental
\njustification of it, however logical, right and plausible the justification may
\nseem to be − always replying to all the mind’s arguments or the vital’s
\nfeelings in favour of it, like Cato to the debaters, \u201cDelenda est Carthago\u201d
\n− \u201cCarthage has to be destroyed\u201d, Carthage in this case being the
\nformation and its nefarious circle. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1633<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

       Anyway the
\nclosing idea in your letter is the right one. \u201cThe Divine is worth ferretting
\nout even if oceans of gloom have to be crossed.\u201d If you could confront the
\nformation always with that firm resolution, it should bring victory.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Thirst for the Divine is one
\nthing and depression is quite another, nor is depression a necessary consequence
\nof the thirst being unsatisfied, that may lead to a more ardent thirst or to a
\nfixed resolution and persistent effort or to a more yearning call or to a
\npsychic sorrow which is not at all identical with depression and despair.
\nDepression is a clouded grey state in its nature and it is more difficult for
\nlight to come through clouds and greyness than through a clear atmosphere. That
\ndepression obstructs the inner light is a matter of general experience. The
\nGita says expressly, \u201cYoga should be practiced persistently with a heart free
\nfrom depression\u201d − anirviņņacetasā<\/i>.
\nBunyan in The<\/i> Pilgrim’s<\/i> Progress symbolises it as the Slough of Despond, one of
\nthe perils of the way that has to be overcome. It is, no doubt, impossible to
\nescape from attacks of depression, almost all sadhaks go through these attacks,
\nbut the principle is that one should react against them and not allow them by
\nany kind of mental encouragement or acceptance of their suggestions to persist
\nor grow chronic. <\/p>\n

 <\/p>\n

It is hardly a
\nfact that sorrow is necessary<\/i> in
\norder to make the soul seek the Divine. It is the call of the soul within for
\nthe Divine that makes it turn, and that may come under any circumstances −
\nin full prosperity and enjoyment, at the height of outward conquest and victory
\nwithout any sorrow or disappointment, but by a sudden or growing enlightenment,
\nby a flash of light in the midst of sensuous passion, as in Bilwamangal, by the
\nperception that there is something greater and truer than this outward life
\nlived in ego and ignorance. None of these turns need be accompanied by sorrow
\nand depression. Often one turns saying, \u201cLife is all very well and interesting
\nenough as a game, but it is only a game, the spiritual reality is greater than
\nthe life of mind and senses.\u201d In whatever way it <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1634<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

comes, it is the call of the
\nDivine or the soul’s call to the Divine that matters, the attraction of it is
\nsomething far greater than the things that usually hold the nature. Certainly
\nif one is satisfied with life, entranced by it so that it shuts out the sense
\nof the soul within or hampers the attraction to the Divine, then a period of
\nvairagya, sorrow, depression, a painful breaking of the vital ties may be
\nnecessary and many go through that. But once the turn made, it should be to the
\none direction and a perpetual vairagya is not needed. Nor when we speak of
\ncheerfulness as the best condition, do we mean a cheerful following of the
\nvital life, but a cheerful following of the path to the Divine which is not
\nimpossible if the mind and heart take the right view and posture. At any rate,
\nif positive cheerfulness is not possible in one’s case, still one should not
\nacquiesce in or mentally support a constant depression and sadness. That is not
\nat all indispensable for keeping turned to the Divine. <\/p>\n

 <\/p>\n

In speaking of
\nthe Buddhist and his nine years of the wall and other instances, the Mother was
\nonly disproving the view that not having succeeded in seven or eight years
\nmeant unfitness and debarred all hope for the future. The man of the wall
\nstands among the greatest names in Japanese Buddhism and his long sterility did
\nnot mean incapacity or spiritual unfitness; but apart from that there are many
\nwho have gone on persisting for long periods and finally prevailed. It is a
\ncommon, not an uncommon experience.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I don’t believe much in this
\nDivine Darkness. It is a Christian idea. For us the Divine is Peace, Purity,
\nWideness, Light, Ananda.<\/p>\n

 <\/i><\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Buddhism is the turning away from
\nduhkha<\/i> and its causes to the
\nattracting face of Nirvana. The duhkhavāda<\/i>
\ndid not exist in India,
\nexcept in the theory of the Vaishnava viraha; otherwise it was not considered
\nas a means or even a stage of the sadhana. But that does not mean that duhkha<\/i> does not come in the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1635<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

sadhana; it comes and has to be
\nrejected and overcome, overpassed − excepting the psychic sorrow which
\ndoes not disturb or depress but rather liberates the vital. To make a vāda<\/i> or gospel of sorrow is
\ndangerous because sorrow, if indulged, becomes a habit, sticks and few things,
\nif once they stick, can be more sticky.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Suffering is not inflicted as a
\npunishment for sin or for hostility − that is a wrong idea. Suffering
\ncomes like pleasure and good fortune as an inevitable part of life in the
\nignorance. The dualities of pleasure and pain, joy and grief, good fortune and
\nill-fortune are the inevitable results of the ignorance which separates us from
\nour true consciousness and from the Divine. Only by coming back to it can we
\nget rid of suffering. Karma from the past lives exists, much of what happens is
\ndue to it, but not all. For we can mend our karma by our own consciousness and
\nefforts. But the suffering is simply a natural consequence of past errors, not
\na punishment, just as a burn is the natural consequence of playing with fire. It
\nis part of the experience by which the soul through its instruments learns and
\ngrows until it is ready to turn to the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Sometimes pain and suffering are
\nmeans by which the soul is awakened and pushed forward to the Divine. That is
\nthe experience on which X constantly dwells as he has suffered much in his life
\n− but all do not find it like that.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The attitude you express in your
\nletter is quite the right one − whatever sufferings come on the path, are
\nnot too high a price for the victory that has to be won and if they are taken
\nin the right spirit, they become even a means towards the victory. <\/span><\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─ <\/span>1636<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The idealists’ question is why
\nshould there be pain at all even if it is outweighed by the fundamental
\npleasure of existence? The real crux is why should inadequacy, limit and
\nsuffering come across this natural pleasure of life? It does not mean that life
\nis essentially miserable in its very nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I cannot say that I follow very
\nwell the logic of your doubts. How does the suffering of a noble and selfless
\nfriend invalidate the hope of yoga? There are many dismal spectacles in the
\nworld, but that is after all the very reason why yoga has to be done. If the
\nworld were all happy and beautiful and ideal, who would want to change it or
\nfind it necessary to bring down a higher consciousness into the earthly Mind
\nand Matter? Your other argument is that the work of the yoga itself is
\ndifficult, not easy, not a happy canter to the goal. Of course it is, because
\nthe world and human nature are what they are. I never said it was easy or that
\nthere were not obstinate difficulties in the way of the endeavour. Again, I do
\nnot understand your point about raising up a new race by my going on writing
\n\u201ctrivial\u201d letters ten hours a day. Of course not − nor by writing
\nimportant letters either; even if I were to spend my time writing fine poems it
\nwould not build up a new race. Each activity is important in its own place
\n− an electron or a molecule or a grain may be small things in themselves,
\nbut in their place they are indispensable to the building up of a world; it
\ncannot be made up only of mountains and sunsets and streamings of the aurora
\nborealis − though these have their place there. All depends on the force
\nbehind these things and the purpose in their action − and that is known
\nto the Cosmic Spirit which is at work; and it works, I may add, not by the mind
\nor according to human standards but by a greater consciousness which, starting
\nfrom an electron, can build up a world and, using a tangle of ganglia, can make
\nthem the base here for the works of the Mind and Spirit in Matter, produce a
\nRamakrishna, or a Napoleon, or a Shakespeare. Is the life of a great poet
\neither made up only of magnificent and important things? How many <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1637<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

trivial things had to be dealt
\nwith and done before there could be produced a \u201cKing Lear\u201d or a \u201cHamlet\u201d?
\nAgain, according to your own reasoning, would not people be justified in
\nmocking at your pother − so they would call it, I do not − about
\nmetre and scansion and how many ways a syllable can be read? Why, they might
\nsay, is he wasting his time in trivial prosaic things like this when he might
\nhave been spending it in producing a beautiful lyric or fine music? But the
\nworker knows and respects the material with which he must work and he knows why
\nhe is busy with \u201ctrifles\u201d and small details and what is their place in the
\nfullness of his labour. <\/p>\n

 <\/p>\n

As for faith,
\nyou write as if I never had a doubt or any difficulty. I have had worse than
\nany human mind can think of. It is not because I have ignored difficulties, but
\nbecause I have seen them more clearly, experienced them on a larger scale than
\nanyone living now or before me that, having faced and measured them, I am sure
\nof the results of my work. But even if I still saw the chance that it might
\ncome to nothing (which is impossible), I would go on unperturbed, because I
\nwould still have done to the best of my power the work that I had to do and
\nwhat is so done always counts in the economy of the universe. But why should I
\nfeel that all this may come to nothing when I see each step and where it is
\nleading and every week, every day v once it was every year and month and
\nhereafter it will be every day and hour − brings me so much nearer to my
\ngoal? In the way that one treads with the greater Light above, even every
\ndifficulty gives its help and has its value and Night itself carries in it the
\nburden of the Light that has to be.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for the blows, well, are they
\nalways given by the yoga? Is it not sometimes the sadhak of the yoga who gives
\nblows to himself? There are plenty of blows in ordinary life according to my
\nexperience. Blows are the order of existence: our own nature and the nature of
\nthings bring them upon us until we learn to present to them a back which they
\ncannot touch. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1638<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is a lesson of life that
\nalways in this world everything fails a man − only the Divine does not
\nfail him, if he turns entirely to the Divine. It is not because there is
\nsomething bad in you that blows fall on you − blows fall on all human
\nbeings because they are full of desire for things that cannot last and they
\nlose them or, even if they get, it brings disappointment and cannot satisfy
\nthem. To turn to the Divine is the only truth in life.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All X’s troubles are due partly
\nto past Karma in another life, partly to his nature which is unable to
\nharmonise with his surroundings or to master them by strong will and clear
\nunderstanding or to face them with calm poise and balance. Life is for
\nexperience and growth and until one has learned one’s lesson things go on
\nhappening that are the result of one’s imperfect balance with Nature or inner
\nimperfections. Ali that happens is for the best is true only if we see with the
\ncosmic view that takes in past and future development which is aided by ill
\nfortune, as well as good fortune, by danger, death, suffering and calamity, as
\nwell as by happiness, success and victory. It is not true if it means that only
\nthings happen which are fortunate or obviously good for the person in the human
\nsense.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All these difficulties should be
\nfaced in a more quiet and less egoistic spirit. <\/p>\n

 <\/p>\n

This yoga is a
\nspiritual battle; its very attempt raises all sorts of adverse forces and one
\nmust be ready to face difficulties, sufferings, reverses of all sorts in a calm
\nunflinching spirit. <\/p>\n

 <\/p>\n

The
\ndifficulties that come are ordeals and tests and if one meets them in the right
\nspirit, one comes out stronger and spiritually purer and greater. <\/p>\n

 <\/p>\n

No misfortune
\ncan come, the adverse forces cannot touch or be victorious unless there is some
\ndefect in oneself, some impurity, weakness or, at the very least, ignorance.
\nOne should then seek out this weakness in oneself and correct it.
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1639<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

When there is an attack from the
\nhuman instruments of adverse forces, one should try to overcome it not in a
\nspirit of personal hatred or anger or wounded egoism, but with a calm spirit of
\nstrength and equanimity and a call to the Divine Force to act. Success or
\nfailure lies with the Divine. <\/p>\n

 <\/p>\n

In dealing with
\nothers there is a way of speaking and doing which gives most offence and opens
\none most to misunderstanding and there is also a way which is quiet and firm
\nbut conciliatory to those who can be conciliated − all who are not
\nabsolutely of bad will. It is better to use the latter than the former. No
\nweakness, no arrogance or violence, this should be the spirit.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Vital difficulties are the common
\nlot of every human being and of every sadhak. They are to be met with a quiet
\ndetermination and confidence in the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yoga has always its difficulties,
\nwhatever yoga it be. Moreover, it acts in a different way on different seekers.
\nSome have to overcome the difficulties of their nature first before they get
\nany experiences to speak of, others get a splendid beginning and all the
\ndifficulties afterwards, others go on for a long time having alternate risings
\nto the top of the wave and then a descent into the gulfs and so on till the
\ndifficulty is worked out, others have a smooth path which does not mean that
\nthey have no difficulties − they have plenty, but they do not care a
\nstraw for them, because they feel that the Divine will help them to the goal or
\nthat he is with them even when they do not feel him − their faith makes
\nthem imperturbable.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It needs either a calm resolute
\nwill governing the whole being or a very great samatā<\/i> to have a quite smooth transformation. If they are
\nthere, then there are no revolts though there may be <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1640<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

difficulties, no attacks, only a
\nconscious dealing with the defects of the nature, no falls but only setting
\nright of wrong steps or movements.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The headache if it comes is only
\na result of the body not being accustomed to the pressure or else to some
\nresistance there. The difficulties of course rise up, but it is not always in
\nthe beginning. Sometimes the first effect is such that one feels as if there
\nwere no difficulties, − they rise afterwards when the exultation wanes
\nand the normal consciousness has a chance to assert itself against the flood of
\npower or light from above. There is a resistance that has to be fought out or
\nworked out − fought out if the nature is unsteady or insists violently,
\nworked out if the will is steady and the nature moderate in its reactions. On
\nthe other hand if there has been a long preparation and the resistances of the
\nnature have been already largely dealt with by the psychic or by the enlightened
\nmental will, then there are no primary or later aggravations but a steady and
\nquiet pushing through of the change, the remaining difficulties falling away of
\nthemselves as the new consciousness develops, or else there may be no
\ndifficulties at all, only a necessary readjustment and change.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The rush of the experience at the
\nbeginning is often very powerful, so powerful that the resisting elements
\nremain quiescent − afterwards they rise up. The experience has then to be
\nbrought down and settled in these parts also.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I have never said that yoga or
\nthat this yoga is a safe and easy path. What I say is that anyone who has the
\nwill to go through, can go through. For the rest, if you aim high there is
\nalways the danger of a steep fall if you misconduct your aeroplane. But the
\ndanger is for those who allow themselves to entertain a double being, aiming
\nhigh but also indulging their lower outlook <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1641<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

and hankerings. What else can you
\nexpect when people do that? You must become single-minded, then the
\ndifficulties of the mind and vital will be overcome. Otherwise, those who
\noscillate between their heights and their abysses will always be in danger till
\nthey have become single-minded. That applies to the \u201cadvanced\u201d as well as to
\nthe beginner. These are facts of nature; I can’t pretend for anybody’s comfort
\nthat they are otherwise. But there is the fact also that nobody need keep
\nhimself in this danger. One-mindedness, surrender to the Divine, faith, true
\nlove for the Divine, complete sincerity in the will, spiritual humility (real,
\nnot formal) − there are so many things that can be a safeguard against
\nany chance of eventual downfall. Slips, stumbles, difficulties, upsettings
\neveryone has; one can’t be assured against these things, but if one has the
\nsafeguards, they are transitory, help the nature to learn and are followed by a
\nbetter progress.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes, but it is an absence of the
\none-pointed aspiration more than of strength of will − they [some
\nsadhaks] left because some desire or other got hold of them which was
\nincompatible with the steadfast single-minded aspiration to the Divine
\nRealisation. <\/p>\n

 <\/p>\n

If Buddha had
\nthe will only after tapasyā<\/i>, how
\nwas it that he left everything without hesitation in the search for Truth and
\nnever once looked back, regretted nor had any struggle. The only difficulty was
\nhow to find the Truth, his single will to find it never faltered; the intensity
\nof his tapasyā<\/i> itself would have
\nbeen impossible without that strength of will. People less strong than Buddha
\nmay have to develop it by endeavour. Those who cannot do that have to find
\ntheir strength in their reliance on the Divine Mother.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

A sincere heart is worth all the
\nextraordinary powers in the world.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If X has allowed any fall in her
\nconsciousness and action which <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1642<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

retards her sadhana and is not
\nyet able wholly to overcome her weakness, that is no reason why you should
\nallow her difficulty to overcome your<\/i>
\nfaith and endeavour. There is no natural connection between the two and no
\nreason why there should be − it is only your mind that is making one.
\nEach sadhak has his own separate sadhana, his own difficulties, his own way to
\nfollow. His sadhana is between him and the Divine; no one else has a part in
\nit. Nor is there any reason why, even if one falls or fails, the other should
\ntorment himself for that, lose his faith and abandon his way. X’s struggle,
\nwhatever its nature or limits, is her own and concerns herself and the Mother.
\nIt is not yours and ought not to touch or concern you at all; if you allow it
\nto touch and shake you because she happens to be your sister, you bring in an
\nunnecessary difficulty to add to your own and hamper your own progress. Keep to
\nyour own path, concentrate on your own obstacles to overcome them. As for her,
\nyou can at most pray to the Divine Power to help her and leave it there. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no reason to have a
\nvague doubt about one’s own future founded upon no other ground than the
\nfailure of others. That is what X and Y are always doing, and it is a great
\ndisturber of their progress. Why not instead, if one is to go by others, gather
\nhope from the example of those who are satisfied and progressing? It is true
\nhowever that these do not show their success as the others do their failure.
\nHowever, that apart, failure comes by very positive errors and most by the
\nabsence of an invariable and unflagging aspiration or effort. The effort
\ndemanded of the sadhak is that of aspiration, rejection and surrender. If these
\nthree are done the rest is to come of itself by the Grace of the Mother and the
\nworking of her force in you. But of the three the most important is surrender
\nof which the first necessary form is trust and confidence and patience in
\ndifficulty. There is no rule that trust and confidence can only remain if
\naspiration is there. On the contrary, when even aspiration is not there because
\nof the pressure of inertia, trust and confidence and patience can remain. If
\ntrust and patience fail when aspiration is quiescent, that would <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1643<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

mean that the sadhak is relying
\nsolely on his own effort − it would mean \u201cOh my aspiration has failed, so
\nthere is no hope for me. My aspiration fails so what can Mother do?\u201d On the
\ncontrary, the sadhak should feel \u201cNever mind, my aspiration will come back
\nagain. Meanwhile I know that the Mother is with me even when I do not feel her;
\nshe will carry me through even the darkest period.\u201d That is the fully right
\nattitude you must have. To those who have it depression could do nothing; even
\nif it comes it has to return baffled. That is not tamasic surrender. Tamasic
\nsurrender is when one says \u201cI won’t do anything; let Mother do everything.
\nAspiration, rejection, surrender even are not necessary. Let her do all that in
\nme.\u201d There is a great difference between the two attitudes. One is that of the
\nshirker who won’t do anything, the other is that of the sadhak who does his
\nbest but when he is reduced to quiescence for a time and things are adverse,
\nkeeps always his trust in the Mother’s force and presence behind all and by
\nthat trust baffles the opposition force and calls back the activity of the
\nsadhana.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

X’s fall after his one year’s
\nrapid progress had obvious reasons in his<\/i>
\ncharacter which do not exist in others. It is well-known to all yogis that a
\nfall is possible and the Gita speaks of it more than once. But how does the
\nfall prove that spiritual experience is not true and genuine? The fall of a man
\nfrom a great height does not prove that he never reached a great height.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

A man who has risen high can fall
\nlow, especially if his experiences are only through the spiritual mind and the
\nvital and physical remain as they were. But it is an absurdity to say that he
\nis sure to fall low. <\/span><\/p>\n

Page ─ 1644<\/span><\/p>\n

\n

II<\/b> <\/p>\n

 <\/p>\n

\nEveryone whose psychic being calls him to the spiritual path has a capacity for
\nthat path and can arrive at the goal if or as soon as he develops a
\nsingle-pointed will towards that alone. But also every sadhak is faced with two
\nelements in him, the inner being which wants the Divine and the sadhana and the
\nouter mainly vital and physical being which does not want them but remains
\nattached to the things of the ordinary life. The mind is sometimes led by one,
\nsometimes by the other. One of the most important things he has to do,
\ntherefore, is to decide fundamentally the quarrel between these two parts and to
\npersuade or compel by psychic aspiration, by steadiness of the mind’s thought
\nand will, by the choice of the higher vital in his emotional being the opposing
\nelements to be first quiescent and then consenting. So long as he is not able to
\ndo that his progress must be either very slow or fluctuating and chequered as
\nthe aspiration within cannot have a continuous action or a continuous result.
\nBesides so long as this is so, there are likely to be periodical revolts of the
\nvital, repining at the slow progress, despairing, desponding, declaring the
\nAdhar unfit; calls from the old life will come; circumstances will be attracted
\nwhich seem to justify it, suggestions will come from men and unseen powers
\npressing the sadhak away from the sadhana and pointing backward to the former
\nlife. And yet in that life he is not likely to get any real satisfaction. <\/p>\n

\n <\/p>\n

\nYour circumstances are not different from those of others in the beginning and
\nfor a long time afterwards. You have come away from the family life, but
\nsomething in your vital has still kept a habit of response and it is that that
\nis being used to pull you away. This is aided by the impatience of the vital
\nbecause there is no rapid spiritual progress or continuous good condition −
\nthings which even the greatest sadhaks take time to acquire. Circumstances
\ncombine to assist the pull − things like X’s illness or your husband’s appeals
\nwhich when he soothes and flatters and prays and promises instead of being
\noffensive succeed in mollifying you and creating a condition of less effective
\ndefence. And there is the vital Nature and its powers suggesting this and that,
\nthat you are not fit, that there is no aspiration, that the Mother and Sri
\nAurobindo do not help, are displeased, do not care, and it is best to go home. <\/p>\n

\n <\/p>\n

\nAll that most sadhaks have gone through and come out of <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1645<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

it and
\nleft the old bonds behind them. There is no reason why you should not do so too.
\nOur help is there always, it is not given at one time and withheld at another,
\nnor given to some and denied to others. It is there for all who make the effort
\nand have the will to arrive. But you have to be steady in your will and not be
\ntaken in and deceived by the suggestions from outside or those that come in the
\nshape of your own adverse thoughts and depressions − you have to fight these and
\nsurmount them. It may take a shorter or longer time according to your energy in
\ncombating and overcoming them. But everybody has to make that effort of mastery
\nand overcome the old vital nature. <\/p>\n

 <\/p>\n

\nAs for your going over there, you have to look at yourself and see clearly what
\nis wanting to take you there. The plea from inability to do the sadhana has no
\nvalue whatever. It is merely a plea put forward by the opposing elements in the
\nvital and strengthened by the suggestion of adverse forces. If you say that you
\nfind your attachment to husband and son or others is so strong that your soul
\nand your aspiration can do nothing against it and home is the real place for
\nyou, then of course your departure is inevitable\u2014but such a statement can hardly
\nin your case be accepted as true. Or if you say that still the pull is so great
\nthat you think it better to go for a time and test yourself and exhaust it, then
\nthat might just be true for a time, if the vital has risen up strongly; and we
\nwould not say no as we did not say no when you wanted to go and nurse X. But
\neven in that case it would be wiser for you to examine it seriously and not make
\na decision on the strength of a condition which could pass otherwise. Your
\nhusband’s letters have no value for us; he has always written like that whenever
\nhe saw any hope of your coming away from here; at other times he has a very
\ndifferent tone. <\/p>\n

\n <\/p>\n

\nI have put the whole thing before you at length. For us the straight course is
\nalways to keep on one’s way, whatever the difficulties, until one has got
\nmastery and the way becomes smoother. But at bottom the decision must be left
\nwith the sadhak himself − one can press for the right choice but one cannot
\ncommand that he should make it. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1646<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

There
\nare usually in the human being two different tendencies in two parts of the
\nbeing, one psychic or mental supported by the psychic which seeks the better way
\nand higher things, the other whose main seat is in the vital part of the being
\nwhich is full of the life instincts and life desires, which is attached to or
\nturns towards the things of the lower nature and is subject to the passions,
\nanger, sex etc. If the higher part is dominant, then the lower is kept under
\ncontrol and does not give much trouble. But often the latter is supported by
\nouter forces and powers of the lower Nature in the universe and sometimes these
\nintrude and give the worst part of the being a separate personality and
\nindependence of its own. This may be the explanation of the dream of the ugly
\nmonster and of the resistance of this other personality. If it be so, then this
\nmust be regarded not as part of oneself but as a foreign element to the true
\nbeing. It is only by a persistent choice of the dictates of the higher and a
\npersistent rejection of the other that the latter loses ground and finally
\nrecedes. This should be met as calmly as possible without allowing the mind to
\nbe troubled by any fall or failure, with a quiet constant vigilance and resolute
\nwill.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is
\nnot necessary to put so many questions and get their separate answers. All your
\nten questions resolve themselves into one. In every human being there are two
\nparts, the psychic with so much of the thinking mind and higher (emotional,
\nlarger dynamic) vital that is open to the psychic and cleaves to the soul’s aims
\nand admits the higher experiences and on the other hand the lower vital and the
\nphysical or external being (external mind and vital included) which are attached
\nto the ignorant personality and nature and do not want to change. It is the
\nconflict between these two that makes all the difficulty of the sadhana. All the
\ndifficulties you enumerate arise from that and nothing else. It is only by
\ncuring the duality that one can overcome them. That happens when one is able to
\nlive within, aware of one’s inner being, identified with it and to regard the
\nrest as not oneself, as a creation of ignorant Nature from which one has <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1647<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nseparated oneself and which has to disappear and, secondly, when by opening
\noneself constantly to the Divine Light and Force and the Mother’s presence a
\ndynamic action of sadhana is constantly maintained which steadily pushes out the
\nmovements of the ignorance and substitutes even in the lower vital and physical
\nbeing the movements of the inner and higher nature. There is then no struggle
\nany longer, but an automatic growth of the divine elements and fading out of the
\nundivine. The devotion of the heart and the increasing activity of the psychic
\nbeing, which is best helped by devotion and self-giving, are the most powerful
\nmeans for arriving at this condition.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Every
\nman has a double nature except those who are born (not unborn) Asuras,
\nRakshasas, Pishachas and even they have a psychic being concealed somewhere by
\nvirtue of their latent humanity. But a double being (or a double nature in the
\nspecial sense) refers to those who have two sharply contrasted parts of their
\nbeing without as yet such a linking control over them. Sometimes they are all
\nfor the heights and then they are quite all right − sometimes all for the
\nabysses and then they are nothing for the heights, and even sneer or rail at
\nthem and give full rein to the lower man. Or they substitute for the heights a
\nsmoky volcano summit in the abyss. These are extreme examples, but others while
\nthey do not go so far, yet are now one thing, now just the opposite. If they
\nconvert the lower fellow or discover the central being in themselves, then a
\ntrue harmonious whole can be created.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The
\ndifficulty is that in everyone there are two people (to say the least) − one in
\nthe outer vital and physical clinging to the past self and trying to get or
\nretain the consent of the mind and the inner being, the other which is the soul
\nasking for a new birth. That which has spoken in you and made the prayer is the
\npsychic being expressing itself through the aid of the mind and the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1648<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

higher
\nvital, and it is this which should always arise in you through prayer and
\nthrough turning to the Mother and give you the right idea and the right impulse. <\/p>\n

 <\/p>\n

\nIt is true that if you refuse always the action suggested by the old Adam, it
\nwill be a great step forward. The struggle is then transferred to the
\npsychological plane, where it will be much easier to fight the matter out. I do
\nnot deny that there will be difficulty for some time; but if there is the
\ncontrol of action, the control of thought and feeling is bound to come. If there
\nis yielding, on the contrary, a fresh lease is given to the old self.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The
\nreason why you have these alternating moods is because there are two different
\nelements in you. On one side, there is trying to develop in you your psychic
\nbeing which, when it awakes, gives you the sense of closeness or union with the
\nMother and the feeling of Ananda; on the other, there is your old vital nature,
\nrestless and full of desires and, because of this restlessness and desire,
\nunhappy. It is this old vital nature, which you were accepting and indulging,
\nthat made you go wrong and stood in the way of your progress. It is when the
\ndesire and restlessness of the vital are rejected that the psychic in you comes
\nforward and then the vital itself changes and feels full of the joy and the
\nnearness. When the old unhappy and restless vital comes up again, you feel
\nyourself unfit, without pleasure in anything. What you have to do when this
\nreturns is not to accept it, to call in the Mother’s nearness again and let the
\npsychic being grow in you. If you do that persistently, rejecting restlessness
\nand desire, the vital part of you will change and become fit for the sadhana.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is
\ndifferent parts of the being that have these different movements. It is, as you
\nsay, something in you, something in the vital that has the \u201cinsincerity\u201d or the
\nattraction to the wrong confused condition; but this you should not regard as
\nyourself, but as part of the old nature which has to be transformed. So it is
\nsomething <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1649<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

in the
\nphysical that has the obscurity and the unconsciousness; but this too you should
\nnot look at as yourself, but as something formed in the exterior nature which
\nhas to be changed and will be changed. The real \u201cyou\u201d is the inner being, the
\nsoul, the psychic being, that which calls the peace and the quiet and the
\nworking of the force. <\/p>\n

 <\/p>\n

\nTo discuss with others, especially when they are in a bad state, is always a
\nmistake. It is very easy for the disturbance in them to fall upon you while you
\nspeak even without your noticing it; it is afterwards that you feel it. That is
\nwhy I told you to ignore X and what he says when he is in a bad state.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The
\nbeing is made up of many parts. One part may know, the other may not care for
\nthe knowledge or act according to it. The whole being has to be made one in the
\nlight so that all parts may act harmoniously according to the Truth.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nEverybody is an amalgamation not of two, but of many personalities. It is part
\nof the yogic perfection in this yoga to accord and transmute them so as to
\n\u201cintegrate\u201d the personality.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I
\ndon’t think that it can be said that you have no personality. Co-ordination and
\nharmonisation of parts is absent in many; it is a thing that has to be attained
\nto or built up. Moreover at a certain stage in sadhana there is almost always a
\ndisparity or opposition between the parts that are already turned towards the
\nTruth and are capable of experience and others that are not and pull one down to
\na lower level. The opposition is not equally acute in all cases, but in one
\ndegree or another it is almost universal. Co-ordination and organisation can be
\nsatisfactorily done only when this is overcome. Till then oscillations are
\ninevitable….  <\/span>These are not difficulties that ought to
\nprevent you from looking <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1650<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

beyond
\nthem to the ultimate spiritual issue out of this flux of contending forces of
\nNature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You
\nmust remember that your being is not one simple whole, all of one kind, of one
\npiece, but complex, made up of many things. There are the inner parts of the
\nbeing which are easily conscious of the Truth and Divine, − when these come
\nforward, then all is well. There is the external being which is full of past
\nignorance and defect and weakness, but has begun to change. It is not yet
\nsufficiently changed or changed in all its parts. When any part that is partly
\nchanged opens strongly to the peace and force, then all the rest become either
\nquite quiet or not very active and you are aware of the peace and force and at
\nease or else aware only vaguely of confusion etc. somewhere. But when something
\nignorant comes up from below or is a little prominent (or else some old movement
\nof consciousness that was thrown out returns and clouds you), then you feel the
\npeace, the force as something alien to you, or non-existent or outside you or at
\na distance. If you keep the quiet persistently, then this instability will begin
\nto decrease, the Mother’s Force will get in everywhere and, though there will
\nstill be much to do, there will be a firm foundation for what has to be done.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I have
\nexplained to you that there is a division between your internal and external
\nbeing − as it is in the case of most people. Your inner being wants and has
\nalways wanted the Truth and the Divine − when the peace and power are felt it
\ncomes forward and you feel it as yourself and understand things and grow in
\nknowledge and happiness and true feeling. The external nature is being changed
\nby the influence of the inner being, but what is pushed out returns constantly
\nfrom old habit − and then you feel this old nature as if it were yourself. This
\nexternal nature has been like that of almost all human beings, like that of most
\nof the sadhaks here, selfish and full of desires and wanting its own desires,
\nnot the Truth and the Divine. When it returns like <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1651<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

this
\nand covers you up, all these old ideas and feelings which are always the same
\ntake hold of you and try to push you to despair − for it is an enemy force that
\npushes them back into you. The difficulty is that your physical consciousness
\ndoes not yet know how to reject this when it comes. The inner being rejects it,
\nbut as the physical consciousness lets it in, the inner being is pushed back for
\nthe time being. You must absolutely learn not to allow this thing to come in,
\nnot to indulge and support it when it comes. It is a falsehood and cannot be
\nanything else, and by falsehood I mean not only contrary to the sadhana and
\ncontrary to the Divine truth, but contrary to the truth of your own inner being
\nand of your soul’s aspiration and your heart’s desire. How can such a thing be
\ntrue? it exists but that does not make it the truth of your being. It is the
\nsoul, the inner being that is the true self in everyone. It is that you must
\nknow to be your self and reject this as a false thing imposed on you by the
\nlower ignorant Nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There
\nare two or three things that I think it necessary to say to you about your
\nspiritual life and your difficulties. <\/p>\n

 <\/p>\n

\nFirst, I should like you to get rid of the idea that that which causes the
\ndifficulties is so much a part of your self that a true inner life is impossible
\nfor you. The inner life is always possible if there is present in the nature,
\nhowever much covered over by other things, a divine possibility through which
\nthe soul can manifest itself and build up its own true form in the mind and
\nlife, − a portion of the Divine. In you this divine possibility exists in a
\nmarked and exceptional degree. There is in you an inner being of spontaneous
\nlight, intuitive vision, harmony and creative beauty which has shown itself
\nunmistakably every time it has been able to throw off the clouds that gather in
\nyour vital nature. It is this that the Mother has always tried to make grow in
\nyou and bring to the front. When one has that in oneself, there is no ground for
\ndespair, no just reason for any talk of impossibility. If you could once firmly
\naccept this as your true self, (as indeed it is, for the inner being is your
\ntrue self and the external, to which the cause of the difficulties belongs, is
\nalways something acquired and <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1652<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nimpermanent and can be changed,) and if you could make its development your
\nsettled and persistent aim in life, then the path would be clear and your
\nspiritual future not only a strong possibility but a certitude. <\/p>\n

\n <\/p>\n

\nIt very often happens that when there is an exceptional power like this in the
\nnature, there is found in the exterior being some contrary element which opens
\nit to a quite opposite influence. It is this that makes the endeavour after a
\nspiritual life so often a difficult struggle: but the existence of this kind of
\ncontradiction even in an intense form does not make that life impossible. Doubt,
\nstruggle, efforts and failures, lapses, alternations of happy and unhappy or
\ngood and bad conditions, states of light and states of darkness are the common
\nlot of human beings. They are not created by yoga or by the effort after
\nperfection; only, in yoga one becomes conscious of their movements and their
\ncauses instead of feeling them blindly, and in the end one makes one’s way out
\nof them into a clearer and happier consciousness. The ordinary life remains to
\nthe last a series of troubles and struggles, but the sadhak of the yoga comes
\nout of the trouble and struggle to a ground of fundamental serenity which
\nsuperficial disturbances may still touch but cannot destroy, and, finally, all
\ndisturbance ceases altogether. <\/p>\n

\n <\/p>\n

\nEven the experience which so alarms you, of states of consciousness in which you
\nsay and do things contrary to your true will, is not a reason for despair. It is
\na common experience in one form or another of all who try to rise above their
\nordinary nature. Not only those who practise yoga, but religious men and even
\nthose who seek only a moral control and self-improvement are confronted with
\nthis difficulty. And here again it is not the yoga or the effort after
\nperfection that creates this condition, − there are contradictory elements in
\nhuman nature and in every human being through which he is made to act in a way
\nwhich his better mind disapproves. This happens to everybody, to the most
\nordinary men in the most ordinary life. It only becomes marked and obvious to
\nour minds when we try to rise above our ordinary external selves, because then
\nwe can see that it is the lower elements which are being made to revolt
\nconsciously against the higher will. There then seems to be for a time a
\ndivision in the <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1653<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nnature, because the true being and all that supports it stand back and separate
\nfrom these lower elements. At one time the true being occupies the field of the
\nnature, at another the lower nature used by some contrary Force pushes it back
\nand seizes the ground, − and this we now see, while formerly the thing happened
\nbut the nature of the happening was not clear to us. If there is the firm will
\nto progress, this division is overpassed and in the unified nature, unified
\naround that will, there may be other difficulties, but this kind of discord and
\nstruggle will disappear. I have written so much on this point because I think
\nyou have been given the wrong idea that it is the yoga which creates this
\nstruggle and also that this contradiction or division in the nature is the sign
\nof an unfitness or impossibility to go through to the end. Both ideas are quite
\nincorrect and things will be easier if you cast them out of your consciousness
\naltogether. <\/p>\n

\n <\/p>\n

\nBut it is true that in your case as in others this contradiction has been given
\na special and very discomforting kind of intensity by a hereditary weakness of
\nthe nervous parts which has always shown itself  <\/span>
\nin you by fits of despondency, gloom, unrest and self-tormenting darkness and
\nspoiled for you the savour of life. Your mistake is to think that this is
\nsomething to which you are bound and from which you cannot escape, a fate which
\nmakes a spiritual change of your nature impossible. I have seen other families
\nafflicted by this kind of hereditary nervous weakness accompanying very often
\nexceptional gifts of intelligence or artistic capacity or spiritual
\npossibilities. One or two may have succumbed to it, like X, but others,
\nsometimes after a period of acute disturbance, overcame the perturbations caused
\nby this weakness; either it disappeared or it took some minor and innocuous form
\nwhich did not interfere with the development of the life and its capacities. Why
\nthen despair of yourself or fix without any true cause the conviction that you
\ncannot change and this thing will always be there? This despondency, this
\nadverse conviction is the real danger for you; it prevents you from making a
\nquiet and settled resolution and a permanent effective effort; because of it the
\nreturn of this darker condition makes you quickly yield and allow the adverse
\nexternal Force which uses this defect to play and do its will with you. It is
\nthis false idea that <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1654<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

makes
\nmore than half the trouble.\n<\/p>\n

 <\/p>\n

\nThere is no true reason why you should not overcome this defect of your external
\nbeing as many others have done. It is only a part of your vital nature that is
\naffected, even though it often overclouds the rest; the other parts of your
\nbeing can be easily made the fit instruments of the divine possibility of which
\nI have spoken. Especially, you have a clear and fine intelligence which, when
\nrightly used, becomes a ready instrument of the light and can be of great use to
\nyou in overcoming this vital weakness. And this divine possibility, this truth
\nof your inner being, if you accept it, can of itself make certain your
\nliberation and the change of your external nature. <\/p>\n

\n <\/p>\n

\nAccept this divine possibility in you; have faith in your inner being and its
\nspiritual destiny. Make its development as a 
\n<\/span>portion of the Divine your aim in life, − for a great and serious aim in
\nlife is a most powerful help towards getting rid of this kind of disturbing or
\ndisabling nervous weakness; it gives firmness, balance, a strong support to the
\nwhole being and a powerful reason for the will to act. Accept too the help we
\ncan give you, not shutting yourself against it by disbelief, despair or
\nunfounded revolt. At present you cannot prevail because you have not fixed in
\nyourself a faith, an aim, a settled confidence; the black mood has been able to
\ncloud your whole consciousness. But if you have fixed this faith in you and can
\ncling to it, then the cloud will not be able to fix itself for any long period,
\nthe inner being will be able to come to your help. And even the better self will
\nbe able to remain on the surface, keep you open to the light and maintain the
\ninner ground for the soul, even if the outer is partly clouded or troubled. When
\nthat happens, the victory will have been won and the entire elimination of the
\nvital weakness will be only a matter of a little perseverance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I
\nshall answer briefly the questions you put. (1) The way to set yourself right is
\nto set your nature right and make yourself master of your vital being and its
\nimpulses. (2) Your position in human society is or can be that of many others
\nwho in their <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1655<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

early
\nlife have committed excesses of various kinds and have afterwards achieved
\nself-control and taken their due place in life. If you were not so ignorant of
\nlife, you would know that your case is not exceptional but on the contrary very
\ncommon, and that many have done these things and afterwards become useful
\ncitizens and even leading men in various departments of human activity. (3) It
\nis quite possible for you to recompense your parents and fulfil the past
\nexpectations you spoke of, if you make that your object. Only you must first
\nrecover from your illness and achieve the proper balance of your mind and will.
\n(4) The object of your life depends upon your own choice and the way of
\nattainment depends upon the nature of the object. Also your position will be
\nwhatever you make it.  <\/span>What you have to do is, first of all, to
\nrecover your health; then, with a quiet mind to determine your aim in life
\naccording to your capacities and preference. It is not for me to make up your
\nmind for you. I can only indicate to you what I myself think should be the
\nproper aims and ideals. <\/p>\n

 <\/p>\n

\nApart from external things there are two possible inner ideals which a man can
\nfollow. The first is the highest ideal of ordinary human life and the other the
\ndivine ideal of yoga. (I must say in view of something you seem to have said to
\nyour father that it is not the object of the one to be a great man or the object
\nof the other to be a great yogin.) The ideal of human life is to establish over
\nthe whole being the control of a clear, strong and rational mind and a right and
\nrational will, to master the emotional, vital and physical being, create a
\nharmony of the whole and develop the capacities whatever they are and fulfil
\nthem in life. In the terms of Hindu thought, it is to enthrone the rule of the
\npurified and sattwic buddhi<\/i>, follow
\nthe dharma<\/i>, fulfilling one’s own svadharma<\/i> and doing the work proper to
\none’s capacities, and satisfy
\nkāma<\/i>
\nand artha<\/i> under the control of the buddhi<\/i> and the dharma<\/i>. The object of the divine life, on the other hand, is to
\nrealise one’s highest self or to realise God and to put the whole being into
\nharmony with the truth of the highest self or the law of the divine nature, to
\nfind one’s own divine capacities great or small and fulfil them in life as a
\nsacrifice to the highest or as a true instrument of the divine <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1656<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nShakti. About the latter ideal I may write at some later time. At present, I
\nshall only say something about the difficulty you feel in fulfilling the
\nordinary ideal. <\/p>\n

\n <\/p>\n

\nThis ideal involves the building of mind and character and is always a slow and
\ndifficult process demanding patient labour of years, sometimes the better part
\nof the life-time. The chief difficulty in the way with almost everybody is the
\ndifficulty of controlling the desires and impulses of the vital being. In many
\ncases as in yours, certain strong impulses run persistently counter to the ideal
\nand demand of the reason and the will. The cause is almost always a weakness of
\nthe vital being itself, for when there is this weakness it finds itself unable
\nto obey the dictates of the higher mind and obliged to act instead under waves
\nof impulsion that come from certain forces in nature. These forces are really
\nexternal to the person but find in this part of him a sort of mechanical
\nreadiness to satisfy and obey them. The difficulty is aggravated if the
\nseat<\/i> of the weakness is in the nervous system. There is then what is called
\nby European science a neurasthenia tendency and under certain circumstances it
\nleads to nervous breakdowns and collapses. This happens when there is too great
\na strain on the nerves or when there is excessive indulgence of the sexual or
\nother propensities and sometimes also when there is too acute and prolonged a
\nstruggle between the restraining mental will and these propensities. This is the
\nillness from which you are suffering and if you consider these facts you will
\nsee the real reason why you broke down at Pondicherry.
\nThe nervous system in you was weak; it could not obey the will and resist the
\ndemand of the external, vital forces, and in the struggle there came an
\noverstrain of the mind and the nerves and a collapse taking the form of an acute
\nattack of neurasthenia. These difficulties do not mean that you cannot prevail
\nand bring about a control of your nerves and vital being and build up a harmony
\nof mind and character. Only you must understand the thing rightly, not indulging
\nfalse and morbid ideas about it and you must use the right means. What is needed
\nis a quiet mind and a quiet will, patient, persistent, refusing to yield either
\nto excitement or discouragement, but always insisting tranquilly on the change <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1657<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

needed
\nin the being. A quiet will of this kind cannot fail in the end. Its effect is
\ninevitable. It must first reject in the waking state, not only the acts habitual
\nto the vital being, but the impulses behind them which it must understand to be
\nexternal to the person even though manifested in him and also the suggestions
\nwhich are behind the impulses. When thus rejected, the once habitual thoughts
\nand movements may still manifest in the dream-state, because it is a well-known
\npsychological law that what is suppressed or rejected in the waking state may
\nstill recur in sleep and dream because they are still there in the subconscient
\nbeing. But if the waking state is thoroughly cleared, these dream-movements must
\ngradually disappear because they lose their food and the impressions in the
\nsubconscient are gradually effaced. This is the cause of the dreams of which you
\nare so much afraid. You should see that they are only a subordinate symptom
\nwhich need not alarm you if you can once get control of your waking condition. <\/p>\n

 <\/p>\n

\nBut you must get rid of the ideas which have stood in the way of effecting the
\nself-conquest. <\/p>\n

\n <\/p>\n

\n1. Realise that these things in you do not come from any true moral depravity,
\nfor that can exist only when the mind itself is corrupted and supports the
\nperverse vital impulses. Where the mind and the will reject them, the moral
\nbeing is sound and it is a case only of a weakness or malady of the vital parts
\nor the nervous system. <\/p>\n

\n2. Do not brood on the past but turn your face with a patient hope and
\nconfidence towards the future. To brood on past failure will prevent you from
\nrecovering your health and will weaken your mind and will, hampering them in the
\nwork of self-conquest and rebuilding of the character. <\/p>\n

\n3. Do not yield to discouragement if success does not come at once, but continue
\npatiently and steadfastly until the thing is done. <\/p>\n

\n4. Do not torture your mind by always dwelling on your weaknesses. Do not
\nimagine that they unfit you for life or for the fulfilment of the human ideal.
\nOnce having recognised that they are there, seek for your sources of strength
\nand dwell rather on them and the certainty of conquest. <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1658<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

     
\nYour first business is to recover your health of mind and body and that needs
\nquietness of mind and for some time a quiet way of living. Do not rack your mind
\nwith questions which it is not yet ready to solve. Do not brood always on the
\none thing. Occupy your mind as much as you can with healthy and normal
\noccupations and give it as much rest as possible. Afterwards when you have your
\nright mental condition and balance, then you can with a clear judgment decide
\nhow you will shape your life and what you have to do in the future. <\/p>\n

 <\/p>\n

\nI have given you the best advice I can and told you what seems to me the most
\nimportant for you at present. As for your coming to
\nPondicherry, it is better not to do so just now. I could
\nsay to you nothing more than what I have written. It is best for you so long as
\nyou are ill not to leave your father’s care, and, above all, it is the safe rule
\nin illnesses like yours not to return to the place and surroundings where you
\nhad the breakdown until you are perfectly recovered and the memories and
\nassociations connected with it have faded in intensity, lost their hold on the
\nmind and can no longer produce upon it a violent or disturbing impression.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes,
\nthe solution is certainly the Divine Grace − it comes of itself intervening
\nsuddenly or with an increasing force when all is ready. Meanwhile, it is there
\nbehind all the struggles, and \u201cthe unconquerable aspiration for the light\u201d of
\nwhich you speak is the outward sign that it will intervene. As for the two
\nnatures, it is only one form of the perpetual duality in human nature from which
\nnobody escapes, so universal that many systems recognize it as a standing
\nfeature to be taken account of in their discipline, two Personae, one bright,
\none dark, in every human being. If that were not there, yoga would be an easy
\nwalk-over and there would be no struggle. But its presence is not any reason for
\nthinking that there is unfitness; the obstinacy of the worldly element is also
\nnot a reason, for it is always obstinate in its very nature. It is like the
\nGermans in their trenches, falling back and digging themselves in for a new mass
\nattack, every time they are baffled. But for all that, if the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1659<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

bright
\nPerson is equally determined not to be satisfied without the crown of light, if
\nit is strong enough to make the being unable to rest content in lesser things,
\nthen that is the sign that the being is called, one of the elect in spite of
\noutward appearances and its own doubts and despairs v who has them not, not even
\na Christ or a Buddha is without them − and that the inner spirit will surely win
\nin the end. There is no cause for any apprehension on that score. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What
\nyou say about the \u201cEvil Persona\u201d interests me greatly as it answers to my
\nconsistent experience that a person greatly  <\/span>
\nendowed for the work has, always or almost always, v perhaps one ought not to
\nmake a too rigid universal rule about these things − a being attached to him,
\nsometimes appearing like a part of him, which is just the contradiction of the
\nthing he centrally represents in the work to be done. Or, if it is not there at
\nfirst, not bound to his personality, a force of this kind enters into his
\nenvironment as soon as he begins his movement to realise. Its business seems to
\nbe to oppose, to create stumblings and wrong conditions, in a word, to set
\nbefore him the whole problem of the work he has started to do. It would seem as
\nif the problem could not, in the occult economy of things, be solved otherwise
\nthan by the predestined instrument making the difficulty his own. That would
\nexplain many things that seem very disconcerting on the surface.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I have
\nalready let you know that I approve both the people whose photographs you have
\nsent me. As to A you are right in thinking that he is a born yogin. His face
\nshows the type of the Sufi or Arab mystic and he must certainly have been that
\nin a former life and brought much of his then personality into the present
\nexistence. There are defects and limitations in his being. The narrowness of the
\nphysical mind of which you speak is indicated in the photograph, though it has
\nnot come out in
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1660<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the
\nexpression, and it might push him in the direction of a rather poverty-stricken
\nasceticism instead of his expanding and opening himself richly to the opulences
\nof the Divine. It might also lead him in other circumstances to some kind of
\nfanaticism. But on the other hand if he gets the right direction and opens
\nhimself to the right powers these things may be turned into valuable elements,
\nthe ascetic capacity into a force useful against the physico-vital dangers and
\nwhat might have been fanaticism into an intense devotion to the Truth revealed
\nto him. There is also likely to be some trouble in the physico-vital being. But
\nI cannot yet say of what nature. This is not a case of an entirely safe
\ndevelopment, which can be assured only where there is a strong vital and
\nphysical basis and a certain natural balance in the different parts of the
\nbeing. This balance has here to be created and its creation is quite possible.
\nWhatever risk there is must be taken; for the nature here is born for the yoga
\nand ought not to be denied its opportunity. He must be made to understand fully
\nthe character and demands of the Integral Yoga. <\/p>\n

 <\/p>\n

\nNext for B. He is no doubt what you say, a type of the rich and successful man,
\nbut the best kind of that type and cast on sound and generous lines. There is
\nbesides indicated in his face and expression a refinement and capacity of
\nidealism which is not too common. Certainly we are not to take people into the
\nyoga for the sake of their riches, but on the other hand we must not have the
\ndisposition to reject anyone on account of his riches. If wealth is a great
\nobstacle, it is also a great opportunity, and part of the aim of our work is,
\nnot to reject, but to conquer for the divine self-expression the vital and
\nmaterial powers, including that of wealth, which are now in the possession of
\nother influences. If then a man like this is prepared with an earnest and real
\nwill to bring himself and his power over from the other camp to ours, there is
\nno reason to refuse him. This of course is not the case of a man born to the
\nyoga like C, but of one who has an opening in him to a spiritual awakening and I
\nthink of a nature which might possibly fail from certain negative deficiencies
\nbut not because of any adverse element in the being. The one necessity is that
\nhe should understand and accept what
\n
\n <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1661<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the
\nyoga demands of him, − first the seeking of a greater Truth, secondly the
\nconsecration of himself and his powers and wealth to its service and finally the
\ntransformation of all his life into the terms of the Truth, − and that he should
\nhave not merely the enthusiastic turning of his idealism but a firm and
\ndeliberate will towards it. It is especially necessary in the case of these rich
\nmen for them to realise that it is not enough in this yoga to have a spiritual
\nendeavour on one side and on the other the rest of the energies given to the
\nordinary motives, but that the whole life and being must be consecrated to the
\nyoga. It is probably from this reason of a divided life that men like D fail to
\nprogress in spite of a natural capacity. If this is understood and accepted, the
\nconsecration of which he speaks is obviously in his circumstances the first step
\nin the path. If he enters it, it will probably be advisable for him to come
\nafter a short time and see me in Pondicherry.
\nBut this of course has to be decided afterwards….<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nP.S. After this letter was finished I got your last of the 12th. What you say
\nabout E there is what I could already gather about him, only made precise. I do
\nnot think that these things very much matter. All strong natures have the
\nrajasic active outgoing force in them and if that were sufficient to unfit for
\nthe yoga, very few of us would have had a chance. As for the doubt of the
\nphysical mind as to whether the thing is possible, who has not had it? In my own
\ncase it pursued me for years and years and it is only in the last two years that
\nthe last shadow of doubt, not latterly of its theoretical feasibility, but of
\nthe practical certainty of its achievement in the present state of the world and
\nof the human nature, entirely left me.\u00b9<\/span>The
\nsame thing can be said of the egoistic poise, that almost all strong men have
\nthe strong egoistic poise. But I do not think judging from the photograph that
\nit is of the same half bull and half bull-dog nature as in F. These things can
\nonly go with spiritual development and experience and then the strength behind
\nthem becomes an asset. It is also evident from what you say about his past
\nexperience of the voice and the vastness that there is, as I thought, a psychic
\nsomething in him waiting for and on the verge of spiritual awakening.<\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>This was written on <\/span>16-4-1923<\/span> <\/span><\/p>\n

\nPage ─ 1662<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I
\nunderstand that he is waiting for intellectual conviction and, to bring it, some
\nkind of assurance from an inner experience. To that also there is nothing to
\nsay. But the question is, and it seems to me the one question in his case,
\nwhether he will be ready to bring to the yoga the firm entire and absolute will
\nand consecration that will be needed to tide him through all the struggles and
\ncrises of the sadhana. The disparity between his mental poise and his action is
\nnatural enough, precisely because it is a mental poise. It has to become a
\nspiritual poise before the life and the ideal can become one. Have the spoiling
\nby luxury of which you speak and the worldly life sapped in him the possibility
\nof developing an entire Godward will? If not, then he may be given his chance. I
\ncannot positively say that he is or will be the
\nadhikārī<\/i>. I can only say that there is the capacity in the best part of his
\nnature. I cannot also say that he is among the \u201cbest\u201d. But he seems to me to
\nhave more original capacity than some at least who have been accepted. When I
\nwrote about the \u201cbest\u201d I did not mean an
\nādhāra<\/i>
\nwithout defects and dangers; for I do not think such a one is to be found. My
\nimpression of course is founded on a general favourable effect produced by the
\nphysiognomy and the appearance, on certain definite observations upon the same
\nand on psychic indications which were mixed but in the balance favourable. I
\nhave not seen the man as you have. Take the sum he offers, do not press him for
\nmore at present and for the rest, let him understand clearly not only what the
\nyoga is, but the great demands it makes on the nature. See how he turns and
\nwhether he cannot be given his chance.<\/p>\n

 <\/p>\n

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

 <\/p>\n

There
\nare only three fundamental obstacles that can stand in the way: <\/p>\n

 <\/p>\n

\n1. Absence of faith or insufficient faith. <\/p>\n

\n2. Egoism − the mind clinging to its own ideas, the vital preferring its own
\ndesires to a true surrender, the physical adhering to its own habits.<\/p>\n

\n3. Some inertia or fundamental resistance in the <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1663<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nconsciousness, not willing to change because it is too much of an effort or
\nbecause it does not want to believe in its capacity or the power of the Divine −
\nor for some other more subconscient reason. You have to see for yourself which
\nof these it is. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The
\nmain difficulty in the sadhana consists in the movements of the lower nature,
\nideas of the mind, desires and attractions of the vital, habits of the body
\nconsciousness that stand in the way of the growth of the higher consciousness −
\nthere are other difficulties but these make the bulk of the opposition.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

In one
\nform or another the resistance of the mind and the Prana seeking to be
\nindependent and fulfil ego under the plea of spiritual realisation is a frequent
\nobstacle in the yoga.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Each
\npart of the nature wants to go on with its old movements and refuses, so far as
\nit can, to admit a radical change and progress, because that would subject it to
\nsomething higher than itself and deprive it of its sovereignty in its own field,
\nits separate empire. It is this that makes transformation so long and difficult
\na process. <\/p>\n

\n <\/p>\n

\nMind gets dulled because at its lower basis is the physical mind with its
\nprinciple of tamas or inertia − for in matter inertia is the fundamental
\nprinciple. A constant or long continuity of higher experiences produces in this
\npart of mind a sense of exhaustion or reaction of unease or dullness. Trance or samādhi<\/i> is a way of escape − the body is
\nmade quiet, the physical mind is in a state of torpor, the inner consciousness
\nis left free to go on with its experiences. The disadvantage is that trance
\nbecomes indispensable and the problem of the waking consciousness is not solved;
\nit remains imperfect. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1664<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n\t\tThe rigidity was in the obstinacy with which your mind and vital clung
\n\t\tto their own ideas and vital habits and did not want to change. But the
\n\t\tresult was rather laxity, a general looseness which did not want to tune
\n\t\tthe nature to the spiritual endeavour, but let all sorts of things
\n\t\twander over its strings at their pleasure. Plasticity of the
\n\t\tconsciousness is necessary, but plasticity to the true touch of the
\n\t\tPower, not to any ordinary touch of the forces in Nature. To tune all to
\n\t\tthe Higher should be your aim − then there will be the full poetry of
\n\t\tthe spirit not in writing only but in life.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The
\nexistence of imperfections, even many and serious imperfections, cannot be a permanent<\/i> bar to progress in the yoga. (I do not speak of a recovery
\nof the former opening, for according to my experience, what comes after a period
\nof obstruction or struggle is usually a new and wider opening, some larger
\nconsciousness and an advance on what had been gained before and seems − but only
\nseems − to be lost for the moment.) The only bar that can be permanent − but
\nneed not be, for this too can change − is insincerity, and this does not exist
\nin you. If imperfection were a bar, then no man could succeed in yoga; for all
\nare imperfect, and I am not sure, from what I have seen, that it is not those
\nwho have the greatest power for yoga who have too, very often, or have had the
\ngreatest imperfections. You know, I suppose, the comment of Socrates on his own
\ncharacter; that could be said by many great yogins of their own initial human
\nnature. In yoga the one thing that counts in the end is sincerity and with it
\nthe patience to persist in the path − many even without this patience go
\nthrough, for in spite of revolt, impatience, depression, despondency, fatigue,
\ntemporary loss of faith, a force greater than one’s outer self, the force of the
\nSpirit, the drive of the soul’s need, pushes them through the cloud and the mist
\nto the goal before them. Imperfections can be stumbling-blocks and give one a
\nbad fall for the moment, but not a permanent bar. Obscurations due to some
\nresistance in the nature can be more serious causes of delay, but they too do
\nnot last for ever. <\/p>\n

 <\/p>\n

\nThe length of your period of dullness is also no sufficient <\/span><\/p>\n

\n <\/p>\n

\nPage ─1665<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

reason
\nfor losing belief in your capacity or your spiritual destiny. I believe that
\nalternations of bright and dark periods are almost a universal experience of
\nyogis, and the exceptions are very rare. If one inquires into the reasons of
\nthis phenomenon, − very unpleasant to our impatient human nature, − it will be
\nfound, I think, that they are in the main two. The first is that the human
\nconsciousness either cannot bear a constant descent of the Light or Power or
\nAnanda, or cannot at once receive and absorb it; it needs periods of
\nassimilation; but this assimilation goes on behind the veil of the surface
\nconsciousness; the experience or the realisation that has descended retires
\nbehind the veil and leaves this outer or surface consciousness to lie fallow and
\nbecome ready for a new descent. In the more developed stages of the yoga these
\ndark or dull periods become shorter, less trying as well as uplifted by the
\nsense of the greater consciousness which, though not acting for immediate
\nprogress, yet remains and sustains the outer nature. The second cause is some
\nresistance, something in the human nature that has not felt the former descent,
\nis not ready, is perhaps unwilling to change, − often it is some strong habitual
\nformation of the mind or the vital or some temporary inertia of the physical
\nconsciousness and not exactly a part of the nature, − and this, whether showing
\nor concealing itself, thrusts up the obstacle. If one can detect the cause in
\noneself, acknowledge it, see its workings and call down the Power for its
\nremoval, then the periods of obscurity can be greatly shortened and their acuity
\nbecomes less. But in any case the Divine Power is working always behind and one
\nday, perhaps when one least expects it, the obstacle breaks, the clouds vanish
\nand there is again the light and the sunshine. The best thing  <\/span>in these cases is, if one can manage it,
\nnot to fret, not to despond, but to insist quietly and keep oneself open, spread
\nto the Light and waiting in faith for it to come; that I have found shortens
\nthese ordeals. Afterwards, when the obstacle disappears, one finds that a great
\nprogress has been made and that the consciousness is far more capable of
\nreceiving and retaining than before. There is a return for all the trials and
\nordeals of the spiritual life. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1666<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The
\nyogi arrives at a sort of division in his being in which the inner Purusha,
\nfixed and calm, looks at the perturbations of the outer man as one looks at the
\npassions of an unreasonable child; that once fixed, he can proceed afterwards to
\ncontrol the outer man also; but a complete control of the outer man needs a long
\nand arduous tapasya.\n<\/p>\n

 <\/p>\n

\nBut even from a siddha yogi you cannot always expect a perfect perfection: there
\nare many who do not even care for the perfection of the outer nature which
\ncannot be held as a disproof of their realisation and experience. If you so
\nregard it, you have to rule out of court the greater number of yogis of the past
\nand the Rishis of the old time also. <\/p>\n

\n <\/p>\n

\nI own that the ideal of my yoga is different, but I cannot bind by it other
\nspiritual men and their achievements and discipline. My own ideal is
\ntransformation of the outer nature, perfection as perfect as it can be. But you
\ncannot say that those who have not achieved it or did not care to achieve it had
\nno spirituality. Beautiful conduct − not politeness which is an outer thing,
\nhowever valuable − but beauty founded upon a spiritual realisation of unity and
\nharmony projected into life, is certainly part of the perfect harmony.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

But
\nwhen on earth were politeness and good society manners considered as a part or a
\ntest of spiritual experience or true yogic siddhi? It is no more a test than the
\ncapacity of dancing well or dressing nicely. Just as there are very good and
\nkind men who are boorish and rude in their manners, so there may be very
\nspiritual men (I mean here by spiritual men those who have had deep spiritual
\nexperiences) who have no grasp over physical life or action (many intellectuals
\ntoo, by the way, are like that) and are not at all careful about their manners.
\nI suppose I myself am accused of rude and arrogant behaviour because I refuse to
\nsee people, do not answer letters, and a host of other misdemeanours. I have
\nheard of a famous recluse who threw stones at anybody coming to his retreat
\nbecause he did not want disciples and found no other way of warding off the
\nflood of <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1667<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\ncandidates. I at least would hesitate to pronounce that such people had no
\nspiritual life or experience. Certainly, I prefer that sadhaks should be
\nreasonably considerate towards each other, but that is for the rule of
\ncollective life and harmony, not as a siddhi of the yoga or an indispensable
\nsign of inner experience.<\/p>\n

\n <\/p>\n

\nYou write as if the moment one had any kind of spiritual experience or
\nrealisation, one must at once become a perfect person without defects or
\nweaknesses. That is to make a demand which it is impossible to satisfy and it is
\nto ignore the fact that spiritual life is a growth and not a sudden and
\ninexplicable miracle. No sadhak can be judged as if he were already a siddha
\nyogi, least of all those who have only travelled a quarter or less of a very
\nlong path. Even great yogis do not claim perfection and you cannot say that
\nbecause they are not absolutely perfect, therefore their spirituality is false
\nor of no use to the world. There are, besides, all kinds of spiritual men some
\nwho are content with spiritual experience and do not seek after an outward
\nperfection or progress, some who are saints, others who do not seek after
\nsainthood, others who are content to live in the cosmic consciousness in touch
\nor union with the All but allowing all kinds of forces to fly through them,
\ne.g., in the typical description of the Paramhansa. The ideal I put before our
\nyoga is one thing but it does not bind all spiritual life and endeavour. The
\nspiritual life is not a thing that can be formulated in a rigid definition or
\nbound by a fixed mental rule; it is a vast field of evolution, an immense
\nkingdom potentially larger than the other kingdoms below it, with a hundred
\nprovinces, a thousand types, stages, forms, paths, variations of the spiritual
\nideal, degrees of spiritual advancement. It is from the basis of this truth that
\nthings regarding spirituality and its seekers must be judged, if they are to be
\njudged with knowledge. It is only by so understanding it that one can understand
\nit truly, either in its past or in its future or put in their place the
\nspiritual men of the past and the present or relate the different ideals,
\nstages, etc. thrown up in the spiritual evolution of the human being. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1668<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I
\nreply to your letter as Mother is still too much occupied to write.<\/p>\n

 <\/p>\n

\nWhat was in her view at the time was what is called in the psychology of Indian
\nyoga a \u201csattwic\u201d perfection, perfection in the form of the qualities and actions
\nsuch as would satisfy a mental idealism and be very visible and appreciable to
\nothers. This often generates a kind of pride and self-righteousness, a \u201csattwic\u201d
\negoism, which makes the consciousness rigid and not flexible and plastic to the
\nDivine Will. The true spiritual perfection is not so much of form; it is of the
\nvery substance of the consciousness and, as it consists at its base in an entire
\nharmony with the Divine Consciousness and a free and plastic self-adaptation at
\neach moment to the Divine Will, its forms and the forms of its action are not so
\neasily visible or appreciable. The word \u201crighteous\u201d does not apply to its
\nmovements − they are simply right because they are in unison with the Divine.<\/p>\n

\n <\/p>\n

\nObviously real imperfections are not to be indulged − to take that as a
\nprinciple would be dangerous; the \u201capparent\u201dimperfections are those which might
\nappear so to an outward view only. A \u201crighteous\u201d anger might easily be part of
\nthat self-righteousness which the Mother had in view, and to be identified with
\nthe movement of anger righteous or otherwise is spiritually undesirable. But a
\nmovement of the kind meant may seem to an outward view identical with the
\nmovements of imperfection in the nature, yet be quite the right one in the sense
\nof rightness which I have indicated above. It is not a question of any
\nparticular action or attitude to be taken but of the consciousness within giving
\na free and supple expression to the Divine Will acting through it.<\/p>\n

\n <\/p>\n

\n\u00c7akya-Muni is a name of Buddha − \u201cthe sage of \u00c7akyas\u201d − the clan to which Buddha
\nbelonged by birth and of which his father was the \u201cking\u201d. <\/p>\n

\n <\/p>\n

\nPage ─ 1669<\/span><\/p>\n

\n

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

 <\/p>\n

 It does not matter what defects
\nyou may have in your nature. The one thing that matters is your keeping
\nyourself open to the Force. Nobody can transform
\nhimself by his own unaided efforts; it is only the Divine Force that can
\ntransform him. If you keep yourself open, all the rest will be done for you.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All limitations can be surmounted
\nbut if they are ingrained in the formation of the present being, it can only be
\ndone by calling in a higher power and consciousness than that of the personal
\nmind and will. The higher consciousness can by what it brings correct or
\nrebuild what is defective in the personal nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Hardly anyone is strong enough to
\novercome by his own unaided aspiration and will the forces of the lower nature;
\neven those who do it get only a certain kind of control, but not a complete
\nmastery. Will and aspiration are needed to bring down the aid of the Divine
\nForce and to keep the being on its side in its dealings with the lower powers.
\nThe Divine Force fulfilling the spiritual will and the heart’s psychic
\naspiration can alone bring about the conquest.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As I have told you it is no
\nlonger useful to think of right understanding and wrong movements and get upset
\nwhen they are felt to be not there or imperfect. Nobody can change himself
\n− even the strongest sadhaks here recognise that. Their effort is to let
\nthe Peace, Force, Light, Ananda of the Mother come in, to let that grow −
\nfor that will change them, they know. So long as it is not there, has not yet
\ntouched, is not growing, they struggle with the mind and vital, because they
\ncannot help doing so and it is necessary for preparing the consciousness a
\nlittle to admit the Peace and Force. But once these have touched, the only
\nthing to do is to lay all the stress on that, trust to it, surrender and give
\noneself to it − for the straight road is found and the true power and
\nconsciousness have been experienced. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1670<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I want you to be open and in
\ncontact with the Peace and Presence and Force. All else will come if that is
\nthere and then one need not be troubled by the time it takes in the p\u00e9rip\u00e9ties<\/i> of the sadhana.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The only truth in your other
\nexperience, − which, you say, seems at the time so true to you, −
\nis that it is hopeless for you or anyone to get out of the inferior
\nconsciousness by your or his unaided effort. That is why when you sink into
\nthis inferior consciousness, everything seems hopeless to you, because you lose
\nhold for a time of the true consciousness. But the suggestion is untrue,
\nbecause you have an opening to the Divine and are not bound to remain in the
\ninferior consciousness.<\/p>\n

 <\/p>\n

When you are in
\nthe true consciousness, then you see that everything can be done, even if at
\npresent only a slight beginning has been made; but a beginning is enough, once
\nthe Force, the Power are there. For the truth is that it can do everything and
\nonly time and the soul’s aspiration are needed for the entire change and the
\nsoul’s fulfilment.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To do anything by mental control
\nis always difficult, when what is attempted runs contrary to the trend of human
\nnature or of the personal nature. A strong will patiently and perseveringly
\nturned towards its object can effect a change, but usually it takes a long time
\nand the success at the beginning may be only partial and chequered by many
\nfailures.<\/p>\n

 <\/p>\n

To turn all
\nactions automatically into worship cannot be done by thought control only;
\nthere must be a strong aspiration in the heart which will bring about some
\nrealisation or feeling of the presence of the One to whom worship is offered.
\nThe bhakta does not rely on his own effort alone, but on the grace and power of
\nthe Divine whom he adores. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1671<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

These obstacles are usual in the
\nfirst stages of the sadhana. They are due to the nature being not yet
\nsufficiently receptive. You should find out where the obstacle is, in the mind
\nor the vital, and try to widen the consciousness there, call in more purity and
\npeace and in that purity and peace offer that part of your being sincerely and
\nwholly to the Divine Power. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The real reason of the difficulty
\nand the constant alternation is the struggle between the veiled true being
\nwithin and the outer nature, especially the lower vital full of desires and the
\nphysical mind full of obscurity and ignorance. The struggle is inevitable in
\nhuman nature and no sadhak escapes it; everyone has to deal with that obscurity
\nand resistance and its obstinacy and constant recurrence; for the lower nature
\nis not only persistent in its repetitions and returns, but even when it is on
\nthe point of changing, the general Powers of that plane in universal Nature try
\nto keep up the resistance by bringing back the old movements at each step in
\norder to prevent the progress from being confirmed for good and made final. It
\nis true therefore that a constant sadhana persistent and unceasing is necessary
\nif one wants to go quickly\u00a0 <\/span>−
\nthough even otherwise one will arrive if the soul within has the call, for the
\nsoul will persist and after each obscuration or stumble will bring back the
\nlight and drive one on on the path till it feels that it is at last secure of a
\nsmooth and easy march to the goal.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

A difficulty comes or an arrest
\nin some movement which you have begun or have been carrying on for some time.
\nHow is it to be dealt with − for such arrests are inevitably frequent
\nenough, not only for you, but for everyone who is a seeker; one might almost
\nsay that every step forward is followed by an arrest − at least, that is
\na very common, if not a universal experience. It is to be dealt with by
\nbecoming always more quiet, more firm in the will to go through, by opening oneself
\nmore and more so that any obstructing non-receptivity in the nature may
\ndiminish <\/p>\n

 <\/p>\n

\nPage ─ 1672<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

or disappear, by an affirmation
\nof faith even in the midst of the obscurity, faith in the presence of a Power
\nthat is working behind the cloud and the veil, in the guidance of the Guru, by
\nan observation of oneself to find any cause of the arrest, not in a spirit of
\ndepression or discouragement but with the will to find out and remove it. This
\nis the only right attitude and, if one is persistent in taking it, the periods
\nof arrest are not abolished, −for that cannot be at this stage, −
\nbut greatly shortened and lightened in their incidence. Sometimes these arrests
\nare periods, long or short, of assimilation or unseen preparation, their
\nappearance of sterile immobility is deceptive: in that case, with the right
\nattitude, one can after a time, by opening, by observation, by accumulated
\nexperience, begin to feel, to get some inkling of what is being prepared or
\ndone. Sometimes it is a period of true obstruction in which the Power at work
\nhas to deal with the obstacles in the way, obstacles in oneself, obstacles of
\nthe opposing cosmic forces or any other or of all together, and this kind of
\narrest may be long or short according to the magnitude or obstinacy or
\ncomplexity of the impediments that are met. But here, too, the right attitude
\ncan alleviate or shorten and, if persistently taken, help to a more radical
\nremoval of the difficulties and greatly diminish the necessity of complete
\narrests hereafter.<\/p>\n

 <\/p>\n

On the
\ncontrary, an attitude of depression or unfaith in the help or the guidance or
\nin the certitude of the victory of the guiding Power, a shutting up of yourself
\nin the sense of the difficulties impedes the recovery, prolongs the
\ndifficulties, helps the obstructions to recur with force instead of progressively
\ndiminishing in their incidence. It is an attitude whose persistence or
\nrecurrence you must resolutely throw aside if you want to get over the
\nobstruction which you feel so much − which the depressed attitude only
\nmakes, while it lasts, more acute.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I do not think there is any
\nsadhak however advanced who has the full consciousness all the time. These
\nchanges come and one cannot help it because there is something of the ordinary <\/p>\n

 <\/p>\n

\nPage ─ 1673<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

consciousness that is still left
\nand it comes up to be dealt with. One has to understand this and not get upset
\n− for getting upset only delays the process. If the true consciousness
\nwere constant in its fullness, the sadhana would be finished and there would be
\nthe siddhi. That cannot come at once.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As I have constantly told you,
\nyou cannot expect all to be enlightened at once. Even the greatest yogis can
\nonly proceed by stages and it is only at the end that the whole nature shares
\nthe true consciousness which they first establish in the heart or behind it or
\nin the head or above it. It descends or expands slowly conquering each layer of
\nthe being one after the other, but each step takes time.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You should realise that these
\nperiods of clouding are not due to any special incapacity or perversity in you
\n− even the best sadhaks have them. It is the difficulty of the human
\nnature in getting transformed. This difficulty sometimes takes the form of a
\nbad will in the vital somewhere or a tendency in the physical to cling to old
\nmistakes and old habits or to shrink from the trouble of transformation −
\nbut in these respects you have made a great progress. What is there, is the
\nmechanical habit of the lower nature in general − mechanical, not
\nvoluntary − to repeat the old movements to which it has been or was quite
\nrecently accustomed when any strong wave of them comes in from the surrounding
\nuniversal Nature. This creates a kind of recurrence of relapse into the states
\nwhich the spiritual progress is pushing out and it is not easy to get rid of
\nthis recurrence altogether. The one thing when they come is not to get
\ndistressed or upset, to realise what it is and to remain very quiet calling for
\nthe Mother’s Force to push it away. In this way the habit of these recurrences
\ndiminishes, the strength and intensity also, and on the other side one is able
\nto recall the true consciousness and the true force, the bright happy peaceful
\nopen condition more and more easily and <\/p>\n

 <\/p>\n

\nPage ─ 1674<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

quicker. One can then proceed on
\nan assured basis to a more and more positive progress.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

These periods of difficulty
\ninevitably come − none is without them, for the lower nature is there in
\nall. What you have to do is to keep the firmness of which you speak and
\npersevere till the Divine Power and your will together have dealt with what
\nrises from below. Why do you regard what rises and shows itself as if it were
\npeculiar to yourself? They are part of the very substance of the lower vital of
\nthe human being and there is no one who is without them. So their presence does
\nnot at all mean that you cannot reach the Mother. When the mind and soul have
\nchosen the goal, the rest is bound to follow; only as they are more obscure,
\nthe resistance there is more blind and obstinate. But even in your vital there
\nis now fixed the will to attain, it is only a lower part there that has had the
\nhabit of responding to these things and therefore when a wave comes, it does
\nnot know how to avoid and is swallowed up for a time. It can be for a time
\nonly, because these things are no longer really yours, since the central being
\nand the greater part of the nature no longer desire them. You have only to go
\non firmly and the time will come when the waves no longer rise.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is no doubt the pressure of
\nthe psychic in you which you express in the letter. That is how the psychic
\nbeing wants it to be. But it is a mistake to accept any suggestion of
\nself-distrust or incapacity on the ground that it is not like that yet or is
\nnot always like that. These things always take time; even after they have begun,
\nthey always take time. It is impossible to expect from the mixed and confused
\nnature of the human being that it should be constantly in a state of ardent
\naspiration, perfect faith and love or full and constant openness to the Divine
\nForce. There is the mental with its limited knowledge and its hesitations,
\nthere is the vital with its desires, unwillingnesses and its struggles; <\/p>\n

 <\/p>\n

\nPage ─ 1675<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

there is the physical with its
\nobscurity, slowness and inertia. Even to clear the field sufficiently for a
\nbeginning of experience is usually a very long labour. But afterwards if the
\npeace begins or any other right condition, it comes and stays for a time
\n− then what is left of the lower nature surges up on some excuse or with
\nno excuse and veils the condition. Peace and opening may come so strongly that
\nit seems all difficulties are gone and can never return − but that is
\nonly an indication, a promise. It shows that it will be so when the peace and
\nopening are irrevocably settled in all the nature. For that what is needed is
\nperseverance − to go on without discouragement, recognising that the
\nprocess of the nature and the action of the Mother’s force is working through
\nthe difficulty even and will do all that is needed. Our incapacity does not
\nmatter − there is no human being who is not in his parts of nature
\nincapable − but the Divine Force also is there. If one puts one’s trust
\nin that, incapacity will be changed into capacity. Difficulty and struggle
\nthemselves then become a means towards the achievement.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The experience is correct.
\nEverything is prepared above, then worked out through the inner being till the
\nresults are accomplished and perfected in the outer personality. Therefore the
\nsadhak ought not to allow himself to be alarmed, upset or grieved or made
\ndespondent by any apparent difficulties of the moment. He must know that all
\nhas been prepared above and calmly and confidently watch and assist its working
\nout here.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The action of the higher
\nconsciousness does not usually begin by changing the outer nature; it works on
\nthe inner being, prepares that and then goes outward. Before that whatever
\nchange is done in the outer nature has to be done by the psychic. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1676<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Do not allow yourself to be
\nshaken or troubled by these things. The one thing to do always is to remain
\nfirm in your aspiration to the Divine and to face with equanimity and
\ndetachment all difficulties and all oppositions. For those who wish to lead the
\nspiritual life, the Divine must always come first, everything else must be
\nsecondary. <\/p>\n

 <\/p>\n

Keep yourself
\ndetached and look at these things from the calm inner vision of one who is
\ninwardly dedicated to the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One cannot say whether the
\nconquest is near or not − one has to go on steadily with the process of
\nthe sadhana without thinking of near and far, fixed on the aim, not elated if
\nit seems to come close, not depressed if it still seems to be far.<\/p>\n

\n\t\t <\/p>\n

\nV<\/b> <\/p>\n

 <\/p>\n

The Power does not descend with
\nthe object of raising up the lower forces, but in the way it has to work at
\npresent, that uprising comes in as a reaction to the working. What is needed is
\nthe establishment of the calm and wide consciousness at the base of the whole
\nNature, so that when the lower nature appears it will not be as an attack or
\nstruggle but as if a Master of forces were there seeing the defects of the
\npresent machinery and doing step by step what is necessary to remedy and change
\nit.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The method you speak of is, I
\nunderstand, that of raising up the difficulties in order to know and exhaust or
\ndestroy them. It is inevitable once one enters into yoga that the difficulties
\nshould rise up and they go on rising up so long as anything of them is left in
\nthe system at all. It may be thought then that it is better to raise them
\noneself in a mass so as to get the thing done once for all. But though this may
\nsucceed in some cases, it is not even in the mental and vital a safe or certain
\nmethod. <\/p>\n

 <\/p>\n

\nPage ─ 1677<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Exhaustion, of course, is
\nimpossible; the things that create the difficulties are cosmic forces, forces
\nof the cosmic Ignorance and cannot be exhausted. People talk of their getting
\nexhausted because after a time they lose strength and dwindle, for that is
\npossible only by force of rejection by the Purusha and by force of divine
\nintervention aiding this rejection and dissolving or destroying the difficulty
\neach time it shows its face. Even so, the getting rid of difficulties in a lump
\nseldom works; something remains and returns until suddenly there comes a divine
\nintervention which is final or else a change of consciousness which makes the
\nreturn of the difficulty impossible. Still, in the mental and vital it can be
\ndone. <\/p>\n

 <\/p>\n

In the physical
\nit is much more dangerous because here it is the physical ādhāra<\/i> itself that is attacked and a too great mass of
\nphysical difficulties may destroy or disable or permanently injure. The only
\nthing to do here is to get the physical consciousness − down to the most
\nmaterial parts − open to the Power, then to make it accustomed to respond
\nand obey and to each physical difficulty as it arises, apply or call in the
\nDivine Power to throw out the attacking force. The physical nature is a thing
\nof habits; it is out of habit that it responds to the forces of illness; one
\nhas to get into it the contrary habit of responding to the Divine Force only.
\nThis, of course, so long as a highest consciousness does not descend to which
\nillness is impossible.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is certainly possible to draw
\nforces from below. It may be the hidden divine forces from below that rise at
\nyour pull, and then this motion upward completes the motion and effort of the
\ndivine force from above, helping especially to bring it into the body. Or it
\nmay be the obscure forces from below that respond to the summons and then this
\nkind of drawing brings either tamas<\/i>
\nor disturbance − sometimes great masses of inertia or a formidable
\nupheaval and disturbance. <\/p>\n

 <\/p>\n

The lower vital
\nis a very obscure plane and it can be fully opened with advantage only when the
\nother planes above it have been thrown wide to light and knowledge. One who
\nconcentrates <\/p>\n

 <\/p>\n

\nPage ─ 1678<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

on the lower vital without that
\nhigher preparation and without knowledge is likely to fall into many
\nconfusions. This does not mean that experiences of this plane may not come
\nearlier or even at the beginning; they do come of themselves, but they must not
\nbe given too large a place.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If you go down into your lower
\nparts or ranges of nature, you must be always careful to keep a vigilant
\nconnection with the higher already regenerated levels of the consciousness and
\nto bring down the Light and Purity through them into these nether still
\nunregenerated regions. If there is not this vigilance, one gets absorbed in the
\nunregenerated movement of the inferior layers and there is obscuration and
\ntrouble. <\/p>\n

 <\/p>\n

The safest way
\nis to remain in the higher part of the consciousness and put a pressure from it
\non the lower to change. It can be done in this way, only you must get the knack
\nand the habit of it. If you achieve the power to do that, it makes the progress
\nmuch easier, smoother and less painful.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There can be no doubt that you
\ncan go through − everyone has these struggles; what is needed to pass
\nthrough is sincerity and perseverance. <\/p>\n

 <\/p>\n

There is no use
\nin inviting these struggles, as many do, or even in accepting them when they
\ncome for the sake of fighting them out, for they always repeat themselves. When
\nthey cannot be avoided, then they must be faced − one cannot be
\naltogether without them, especially in the earlier part of the yoga; but if you
\ncan quietly evade them, that is already an advance. To become quiet and quietly
\nto call back the true psychic state until it becomes normal and either
\neliminates or minimises the struggle, that is the best way to progress. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1679<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is better to proceed by a
\nquiet rejection and growth in consciousness − and not invite battle
\n− though, if a struggle is forced on you you must meet it with calm and
\ncourage.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is the old habit of the outer
\nconsciousness from which it refuses to be delivered. Until this will to repeat
\nthe old movements is thrown away, the Force works but under difficulties and
\nbehind instead of taking up the frontal consciousness as it would if the assent
\nof the external nature were there. There is also the old persistent habit of
\nraising up and stressing the difficulties instead of rejecting them − the
\nwrong idea that accepting, approving and insisting on their presence is the
\nonly way of getting rid of them. I have told you that that is not the way and
\nonly prolongs the struggle.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no objection to doing
\nsadhana, but it must be done quietly without the constant struggle and
\ndisquietude − not minding if it takes time, not getting into a constant
\nrhythm of \u201cstruggling against difficulties.\u201d That is my point.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

No objection − it is a very
\ngood thing to keep working in the higher consciousness. It is more effective
\nthan struggling all the time down below with the lower forces.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There are higher forces and the
\nlower − the latter have to be worked out by contact with the higher and
\nin the working out sometimes they rise, sometimes disappear till they are done
\nwith. It is not necessarily due to some mistake or fault that they rise. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1680<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I am not aware of any case in
\nwhich the lower forces did not rise up. If such a case occurred I fancy it
\nwould be the first in human history.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All the difficulties are bound to
\nvanish in time under the action of the Force. They rise, because if they did
\nnot rise the action would not be complete, for all has to be faced and worked
\nout, in order that nothing may be left to rise up hereafter. The psychic being
\nitself can throw the light by which the full consciousness will come and
\nnothing remain in the darkness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All comes in its time. One has to
\ngo on quietly and steadily increasing the higher consciousness till it takes
\npossession of the vital and physical part. <\/p>\n

 <\/p>\n

\nVI <\/b><\/p>\n

 <\/p>\n

When some weakness comes up you
\nshould take it as an opportunity to know what is still to be done and call dawn
\nthe strength into that part. Despondency is not the right way to meet it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Whatever you see, don’t get
\ndisturbed or depressed. If one sees a defect one must look at it with the
\nutmost quietude and call down more force and light to get rid of it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Mistakes are always possible, so
\nlong as any part of the mental (even the subconscient part of it) is not
\nthoroughly transformed. There is no need to be disturbed by that. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1681<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Of course one must not make a
\nmistake for the purpose of bringing it out or accept the mistake once made
\n− but if it comes, one has to take advantage of it to change.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

An occurrence like that should
\nalways be taken as an opportunity of self-conquest. Put your pride and dignity
\nin that − in not being mastered by the passions but being their master.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Do not allow yourself to be
\nworried or upset by small things. Look at things from an inner point of view
\nand try to get the benefit of all that happens. If you make a mistake, don’t
\nget distressed because you made a mistake − rather profit by it to see
\nthe reason so as to get the right movement in future. This you can do only if
\nyou look at it quietly from the inner being without sorrow or disturbance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Why get excited over these small
\nthings? or let them disturb you? If you remain quiet, things will go much
\nbetter and, if there is any difficulty, you are more likely to find out a way
\nin a quiet mind open to the Peace and Power. That is the secret of going on,
\nnot to allow things and happenings, not even real mistakes, to upset you, but
\nto remain very quiet, confiding in the Power to lead you and set things more
\nand more right. If one does that, then things do get actually more and more
\nright and even the difficulties and mistakes become means for learning and
\nsteps towards progress.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is that cheerfulness that we
\nwant to be always there in you. It is the happiness of the psychic that has
\nfound its way and, whatever difficulties come, is sure that it will be led
\nforward and reach the goal. When a sadhak has that constantly, we know <\/p>\n

 <\/p>\n

\nPage ─ 1682<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

that he has got over the worst
\ndifficulty and that he is now firmly on the safe path.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You ask how you can repair the
\nwrong you seem to have done. Admitting that it is as you say, it seems to me
\nthat the reparation lies precisely in this, in making yourself a vessel for the
\nDivine Truth and the Divine Love. And the first steps towards that are a
\ncomplete self-consecration and self-purification, a complete opening of oneself
\nto the Divine, rejecting all in oneself that can stand in the way of the
\nfulfilment. In the spiritual life there is no other reparation for any mistake,
\nnone that is wholly effective. At the beginning one should not ask for any
\nother fruit or results than this internal growth and change − for
\notherwise one lays oneself open to severe disappointments. Only when one is
\nfree, can one free others and in yoga it is out of the inner victory that there
\ncomes the outer conquest.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It would be easier to get rid of
\nwrong movements when you bring down a settled peace and equanimity into that
\npart of the being. There will then be more of an automatic rejection of such
\nmovements and less need of tapasyā<\/i>.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If one part of you keeps its
\nquietude − the inner being − then the rest can be dealt with. So
\nnot to allow the vital to be upset and the disturbance cover up the inner self,
\nthat is the most important thing. Keep up the rejection always.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is simply a steady and quiet
\nrejection that is needed and a quiet and steady calling down of the true Force.
\nAll this emotional excitability must be quieted down; it is that that makes the
\nvital open itself to these forces. If it were not so, all the defects <\/p>\n

 <\/p>\n

\nPage ─ 1683<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of the nature could be quietly
\nobserved and quietly mended.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Certainly, all the help possible
\nwill be given. As for the method, these are always the two ways possible
\n− one to overcome the difficulty in its own field, the other to develop
\nthe inner realisation until it grows so strong that the roots you speak of have
\nno longer any soil to hold by and come out easily by a spontaneous psychic
\nchange.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is the true consciousness
\ngrowing within that gives the power. As it grows, these vital forces get more
\nand more externalised and foreign to the nature. It is only by the power of
\npast habit that they rise.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To recognise one’s weaknesses and
\nfalse movements and draw back from them is the way towards liberation. <\/p>\n

 <\/p>\n

Not to judge anyone
\nbut oneself until one can see things from a calm mind and a calm vital is an
\nexcellent rule. Also, do not allow your mind to form hasty impressions on the
\nstrength of some outward appearance, nor your vital to act upon them.<\/p>\n

 <\/p>\n

There is a
\nplace in the inner being where one can always remain calm and from there look
\nwith poise and judgment on the perturbations of the surface consciousness and
\nact upon it to change it. If you can learn to live in that calm of the inner
\nbeing, you will have found your stable basis.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What you write is no doubt true
\nand it is necessary to see it so as to be able to comprehend and grasp the true
\nattitude necessary for the sadhana. But, as I have said, one must not be
\ndistressed or depressed by perceiving the weaknesses inherent in human nature
\nand the difficulty of getting them out. The difficulty is natural, for they
\nhave been there for thousands of lives <\/p>\n

 <\/p>\n

\nPage ─1684<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

and are the very nature of man’s
\nvital and mental ignorance. It is not surprising that they should have a power
\nto stick and take time to disappear. But there is a true being and a true
\nconsciousness that is there in us hidden by the surface formations of nature
\nand which can shake them off once it emerges. By taking the right attitude of
\nselfless devotion within and persisting in it in spite of the surface nature’s
\ntroublesome self-repetitions one enables this inner being and consciousness to
\nemerge and with the Mother’s Force working in it deliver the being from all
\nreturn of the movements of the old nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Let the peace and self-giving
\nincrease till it takes hold also of the parts in which there are imperfections
\nand gets rid of them. As for the imperfections, it is right not to be troubled
\nby them − only one has to be conscious of them and have the steady and
\nquiet will that they should go.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If you remain in a fully
\nconscious state, the cleaning of the nature ought not to be difficult −
\nafterwards the positive work of the transformation into a perfect instrument
\ncan be undertaken.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Of course consciousness grows as
\nthe opening increases and one result of consciousness is to be able to see in
\noneself − but not see the weaknesses only, to see the whole play of
\nforces. Only in the right consciousness one does not regard the weaknesses even
\nin a too personal way so as to get discouraged. One has to see them as the play
\nof nature, mental nature, vital nature, physical nature, common to all human
\nbeings − to see them so and remain calm and detached, calling in the
\nMother’s Force and Light for transformation of this defective play into the
\ntrue nature − not getting impatient if it is not done at once, but going
\non steadily and giving time for the change. The full change <\/p>\n

 <\/p>\n

\nPage ─ 1685<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

indeed cannot come till all is
\nready for the descent of a greater, calmer, larger consciousness from above and
\nthat is only possible when the ordinary consciousness has been made thoroughly
\nready for it. <\/p>\n

 <\/p>\n

The intense
\nlove and bhakti does not come at once. It comes as the power of the psychic
\ngrows more and more in the being. But to aspire for it is right and the sincere
\naspiration is sure to fulfil itself. Always seek to progress in quietude,
\nhappiness and confidence, that is the most helpful attitude. Do not listen to
\ncontrary suggestions from outside.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

While the recognition of the
\nDivine Power and the attunement of one’s own nature to it cannot be done
\nwithout the recognition of the imperfections in that nature, yet it is a wrong
\nattitude to put too much stress either on them or on the difficulties they
\ncreate, or to distrust the Divine working because of the difficulties one
\nexperiences, or to lay too continual an emphasis on the dark side of things. To
\ndo this increases the force of the difficulties, gives a greater right of
\ncontinuance to the imperfections. I do not insist on a Cou\u00e9istic optimism −
\nalthough excessive optimism is more helpful than excessive pessimism; that
\n(Cou\u00e9ism) tends to cover up difficulties and there is, besides, always a
\nmeasure to be observed in things. But there is no danger of your covering them
\nup and deluding yourself with too bright an outlook; quite the contrary, you
\nalways lay stress too much on the shadows and by so doing thicken them and
\nobstruct your outlets of escape into the Light. Faith, more faith! Faith in
\nyour possibilities, faith in the Power that is at work behind the veil, faith
\nin the work that is to be done and the offered guidance. <\/p>\n

 <\/p>\n

There cannot be
\nany high endeavour, least of all in the spiritual field, which does not raise
\nor encounter grave obstacles of a very persistent character. These are both
\ninternal and external, and, although in the large they are fundamentally the
\nsame for all, there may be a great difference in the distribution of their
\nstress or the outward form they take. But the one real difficulty is the
\nattunement of the nature with the working of the Divine <\/p>\n

 <\/p>\n

\nPage ─ 1686<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Light and Power. Get that solved
\nand the others will either disappear or take a subordinate place; and even with
\nthose difficulties that are of a more general character, more lasting because
\nthey are inherent in the work of transformation, they will not weigh so heavily
\nbecause the sense of the supporting Force and a greater power to follow its
\nmovement will be there.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Well, that is right. The
\ndifficulty of the difficulties is self-created, a knot of the Ignorance; when a
\ncertain inner perception loosens the knot, the worst of the difficulty is over.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is necessary to observe and
\nknow the wrong movements in you; for they are the source of your trouble and
\nhave to be persistently rejected if you are to be free. <\/p>\n

 <\/p>\n

But do not be
\nalways thinking of your defects and wrong movements. Concentrate more upon what
\nyou are to be, on the ideal, with the faith that, since it is the goal before
\nyou, it must and will come.<\/p>\n

 <\/p>\n

To be always
\nobserving faults and wrong movements brings depression and discourages the
\nfaith. Turn your eyes more<\/p>\n

 <\/p>\n

to the coming light and less to
\nany immediate darkness. Faith, cheerfulness, confidence in the ultimate victory
\nare the things that help, − they make the progress easier and swifter.<\/p>\n

 <\/p>\n

Make more of the good experiences
\nthat come to you; one experience of the kind is more important than the lapses
\nand failures. When it ceases, do not repine or allow yourself to be
\ndiscouraged, but be quiet within and aspire for its renewal in a stronger form
\nleading to a still deeper and fuller experience.<\/p>\n

 <\/p>\n

Aspire always,
\nbut with more quietude, opening yourself to the Divine simply and wholly.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The defects should be noticed and
\nrejected, but the concentration <\/p>\n

 <\/p>\n

\nPage ─ 1687<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

should be positive − on
\nwhat you are to be, i.e., on the development of the new consciousness rather
\nthan on this negative side.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You have to be conscious of the
\nwrong movements, but not preoccupied with them only.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It [getting projected from the
\nmind into the vital] came by being preoccupied too much with the difficulties
\nof the nature. It is always better to dwell on the good side of things within
\nyourself. I do not mean in an egoistic way, but with faith and cheerful
\nconfidence, calling down the positive experience of which the nature is already
\ncapable so that a constant positive growth can help in the rejection of all
\nthat has to be rejected. But in fact one gets often projected into the vital
\ndifficulties at an early stage and then instead of going from the mind into the
\npsychic (through the heart) one has to go through the disturbed vital.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It [retracing one’s steps from
\nthe vital into the psychic] can be done, if you refuse to be preoccupied with
\nthe idea of your difficulties and concentrate on really helpful and positive
\nthings. Be cheerful and confident. Doubt and desire & Co.
\nare there, no doubt, but the Divine is there also inside you. Open your eyes
\nand look and look till the veil is rent and you see Him or Her!<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Difficulties and perplexities can
\nnever be got rid of by the mind brooding on them and trying in that way to get
\nout of them; this habit of the mind only makes them recur without a solution
\nand keeps up by brooding the persistent tangle. It is from something above and
\noutside the perplexities that the solution must come. The difficulty of the
\nphysical mind − not the true thinking <\/p>\n

 <\/p>\n

\nPage ─ 1688<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

intelligence − is that it
\ndoes not want to believe in this larger consciousness outside itself because it
\nis not aware of it; and it remains shut like a box in itself, not admitting the
\nlight that is all round it and pressing to get in. It is a subtle law of the
\naction of consciousness that if you stress difficulties − you have to
\nobserve them, of course, but not stress them, they will quite sufficiently do
\nthat for themselves − the difficulties tend to stick or even increase; on
\nthe contrary, if you put your whole stress on faith and aspiration and
\nconcentrate steadily on what you aspire to, that will sooner or later tend
\ntowards realisation. It is this change of stress, a change in the poise and
\nattitude of the mind, that will be the more helpful process. <\/p>\n

 <\/p>\n

As for details,
\nthe method of the mind concentrating on details and trying to put them right is
\na slow and tardy one; it has to be done, but as a subordinate process, not the
\nchief one. If it succeeds at all, it is because after some period of struggle
\nand stress, something is released and there is an opening and the larger
\nconsciousness of which I speak gets through and produces some general result.
\nBut the progress is much more rapid if one can make the opening the main thing
\nand keep the dealing with details as something resultant and subordinate. When
\nthere is this opening, some essential (therefore general) progress can be made
\nand, as you yourself say, \u201cexpress and translate itself into details\u201d. The mind
\nis always trying to handle details and construct out of them some general
\nresult; but what is above mind and even the best powers of the higher ranges of
\nmind tend rather to bring about some essential<\/i>
\nchange and make it or let it express itself, translate itself in the necessary
\ndetails.<\/p>\n

 <\/p>\n

I may add,
\nhowever, that one can feel the essential change without its expressing itself
\nin details; e.g., one can feel a wide silent peace or a state of freedom and
\njoy and rest silent and secure in it without needing to translate it into
\nsundry details in order to feel the progress made.<\/p>\n

 <\/p>\n

It is not a
\ntheory but a constant experience and very tangible when it comes that there is
\nabove us, above the consciousness in the physical body, a great supporting
\nextension as it were of peace, light, power, joy − that we can become
\naware of it and bring it down into the physical consciousness and that that, at <\/p>\n

 <\/p>\n

 <\/p>\n

\nPage ─ 1689<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

first for a time, afterwards more
\nfrequently and for a longer time, in the end for good, can remain and change
\nthe whole basis of our daily consciousness. Even before we are aware of it
\nabove, we can suddenly feel it coming down and entering into us. The need is to
\nhave an aspiration towards it, make the mind quiet so that what we call the
\nopening is rendered possible. A quieted mind (not necessarily motionless or
\nsilent, though it is good if one can have that at will) and a persistent
\naspiration in the heart are the two main keys of the yoga. activity of the mind
\nis a much slower process and does not by itself lead to these decisive results.
\nIt is the difference between a straight road and an approach through constant
\ncircles, spirals or meanders.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The negative means are not evil;
\nthey are useful for their object which is to get away from life. But from the
\npositive point of view, they are disadvantageous, because they get rid of the
\npowers of the being instead of divinising them for the transformation of life.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

By negative I mean merely
\nrepressing the desires and wrong movements and egoism, by positive I mean the
\nbringing down of light and peace and purity in those parts from above. I do not
\nmean that these movements are not to be rejected − but all the energy
\nshould not be used solely for rejection. It must also be directed to the
\npositive replacement of them by the higher consciousness. The more this
\nconsciousness comes, the easier also will the rejection be.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The statement\u00b9<\/span> is a general one and like
\nall general statements subject to qualification according to circumstances.
\nWhat I meant was to discourage what some do which is to be always dwelling on
\ntheir difficulties and shortcomings only, for that makes them turn for ever
\nlike squirrels in a cage always in the<\/p>\n

 <\/p>\n

\u00b9<\/span>\u201cOne should not dwell on the lower nature or in
\nobstacles.\u201d Sri Aurobindo.<\/span> <\/p>\n

 <\/p>\n

\nPage ─ 1690<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

same circle of difficulties
\nwithout the least breaking of light through the clouds. The sentence would be
\nmore accurate or generally applicable if it were written \u201cdwell too much\u201d or
\n\u201cdwell solely\u201d. Naturally, without rejection nothing can be done. And in hard
\nperiods or moments concentration on the difficulties is inevitable. Also in the
\nearly stages one has often to do a great amount of clearance work so that the
\nroad can be followed at all.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If the imperfection is there, one
\nhas to see it. The thing to be done is to live in the inner self and from there
\nsee the imperfection and change it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Not to be touched or disturbed by
\nthe difficulties, to feel separate from them is the first step towards freedom.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

In your dealing with your
\ndifficulties and the wrong movements that assail you, you are probably making
\nthe mistake of identifying yourself with them too much and regarding them as
\npart of your own nature. You should rather draw back from them, detach and
\ndissociate yourself from them, regard them as movements of the universal lower
\nimperfect and impure nature, forces that enter into you and try to make you
\ntheir instrument for their self-expression. By so detaching and dissociating
\nyourself it will be more possible for you to discover and to live more and more
\nin a part of yourself, your inner or your psychic being which is not attacked
\nor troubled by these movements, finds them foreign to itself and automatically
\nrefuses assent to them and feels itself always turned to or in contact with the
\nDivine Forces and the higher planes of consciousness. Find that part of your
\nbeing and live in it; to be able to do so is the true foundation of the yoga. <\/p>\n

 <\/p>\n

By so standing
\nback it will be easier also for you to find a quiet poise in yourself, behind
\nthe surface struggle, from which <\/p>\n

 <\/p>\n

\nPage ─ 1691<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

you can more effectively call in
\nthe help to deliver you. The Divine presence, calm, peace, purity, force,
\nlight, joy, wideness are above waiting to descend in you. Find this quietude
\nbehind and your mind also will become quieter and through the quiet mind you
\ncan call down the descent first of the purity and peace and then of the Divine
\nForce. If you can feel this peace and purity descending into you, you can then
\ncall it down again and again till it begins to settle; you will feel too the
\nForce working in you to change the movements and transform the consciousness.
\nIn this working you will be aware of the presence and power of the Mother. Once
\nthat is done, all the rest will be a question of time and of the progressive
\nevolution in you of your true and divine nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

He can continue his endeavour and
\nlet us know if there is any result. The difficulties that have risen in him are
\na quite normal and natural reaction to the effort he is making. It is usual for
\nthese resistances to rise up, for they have to manifest themselves in order
\nthat they may be dealt with and thrown out. If he perseveres, that should
\nhappen sooner or later. But it is best not to struggle with the resistances but
\nto stand back from them, observe as a witness, reject these movements and call
\non the Divine Power to remove them. Surrender of the nature is not an easy
\nthing and may take a long time; surrender of the self, if one can do it, is
\neasier and once that is done, that of the nature will come about sooner or
\nlater. But for that it is necessary to detach oneself from the action of the
\nPrakriti and see oneself as separate. To observe the movements as a witness
\nwithout being discouraged or disturbed is the best way to effect the necessary
\ndetachment and separation. This also would help to increase the receptivity to
\nany aid that may be given to him and to bring about the reliance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As to the change of nature, the
\nfirst step is to become conscious and separate from the old surface nature.
\nFor, this rajasic vital nature is a surface creation of Prakriti, it is not the
\ntrue being; <\/p>\n

 <\/p>\n

\nPage ─ 1692<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

however persistent it seems, it
\nis only a temporary combination of vital movements. Behind is the true mental
\nand vital being supported by the psychic. The true being is calm, wide,
\npeaceful. By drawing back and becoming separate one creates the possibility of
\nliving in the peace of this inner Purusha and no longer identified with the
\nsurface Prakriti. Afterwards it will be much easier to change by the force of
\nthe psychic perception and the Peace and Power and Light from above the surface
\nbeing.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

These things rise because either
\nthey are there in the conscious part of the being as habits of the nature or
\nthey are there lying concealed and able to rise at any moment or they are
\nsuggestions from the general or universal Nature outside to which the personal
\nbeing makes a response. In any case they rise in order that they may be met and
\ncast out and finally rejected so that they may trouble the nature no longer.
\nThe amount of trouble they give depends on the way they are met. The first
\nprinciple is to detach oneself from them, not to identify, not to admit them
\nany longer as part of one’s real nature but to look on them as things imposed
\nto which one says \u201cThis is not I or mine − this is a thing I reject
\naltogether\u201d. One begins to feel a part of the being inside which is not
\nidentified, which remains firm and says \u201cThis may give trouble on the surface,
\nbut it shall not touch me\u201d. If this separate being within can be felt, then half
\nthe trouble is over − provided there is a will there not only to separate
\nbut to get rid of the imperfection from the surface nature also.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You must remain always aware of
\nthe self and the obscure nature must not be felt as the self but as an instrument
\nwhich has to be put into tune with the self.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The egoism, desires, faults of
\nthe nature are in everybody very <\/p>\n

 <\/p>\n

\nPage ─ 1693<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

much the same. But once one
\nbegins to be conscious of them and has the will to be free, then one has only
\nto keep that will and there will be no real danger. For when one begins to be
\nconscious in the way you have begun and something from within raises up all
\nthat was hidden, it means that the Mother’s grace is on your nature and her
\nforce is working and your inner being is aiding the Mother’s force to get rid
\nof all these things. So you must not be sorrowful or discouraged or fear
\nanything but look steadily at all that comes out and have the will that it
\nshould go completely and for ever. With the Mother’s force working and the
\npsychic being supporting the force, all can be done and all will surely be
\ndone. This purification is made just in order that no trouble may occur in the
\nfuture such as happened to some because they were not purified − in order
\nthat the higher consciousness may come into a purified nature and the inner
\ntransformation securely take place. Go on, therefore, with faith and courage
\nputting your reliance on the Mother.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All that you have written here is
\nperfectly correct. It is so, by standing back from these forces, neither
\nattracted nor disturbed by them, that one gets freedom, perceives their falsity
\nor imperfection and is able to rise above and overcome them. The consciousness
\nthat comes forward may be either the psychic or the spiritualised mind −
\nit is probably the former.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What the Mother spoke of was not
\nself-analysis nor dissection; they are mental things which can deal with the
\ninanimate or make the live dead − they are not spiritual methods. What
\nthe Mother spoke of was not analysis, but a seeing of oneself and of all the
\nliving movements of the being and the nature, a vivid observation of the
\npersonalities and forces that move on the stage of our being, their motives,
\ntheir impulses, their potentialities, an observation quite as interesting as
\nthe seeing and understanding of a drama or a novel, a living vision and
\nperception of how things <\/p>\n

 <\/p>\n

\nPage ─ 1694<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

are done in us, which brings also
\na living mastery over this inner universe. Such things become dry only when one
\ndeals with them with the analytic and ratiocinative mind, not when one deals
\nwith them thus seeingly and intuitively as a movement of life. If you had that
\nobservation (from the inner spiritual, not the outer intellectual and ethical
\nviewpoint), then it would be comparatively easy for you to get out of your
\ndifficulties; for instance, you would find at once where this irrational impulse
\nto flee away came from and it would not have any hold upon you. Of course, all
\nthat can be done to the best effect when you stand back from the play of your
\nnature and become the Witness-Control or the Spectator-Actor-Manager. But that
\nis what happens when you take this kind of self-seeing posture. <\/p>\n

 <\/p>\n

The fear that
\nthis will be dry or painful is an idea of the non-understanding intellect.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You stick to your
\nintellectual-ethical version of the inner self-vision? Dry? policeman?
\ncriminal? Great Lord! If it were that, it would cease to be self-vision at
\nall\u2014for in the true self-vision there is no policemanship and no criminaldom at
\nall. All that belongs to the intellectual-ethical virtue-and-sin dodge which is
\nonly a mental construction of practical value for the outward life but not a
\ntruth of real inner values. In the true self-vision we see only harmonies and
\ndisharmonies and set the wrong notes right and replace them by the true notes.
\nBut I say that for the sake of truth, not to persuade you to start the self-vision effort; for if you
\ndid with these ideas of it, you would inevitably start it on the policeman
\nbasis and get into trouble. Besides, evidently, you prefer in the yoga to be
\nthe piano and not the pianist, which is all right but involves total
\nself-giving and the intervention of the supreme musician and harmonist. May it
\nbe so. <\/p>\n

 <\/p>\n

Every man is
\nfull of these contradictions because he is one person, no doubt, but made up of
\ndifferent personalities − the perception of multiple personality is
\nbecoming well known to psychologists now − who very commonly disagree
\nwith each other. So long as one does not aim at unity in a single dominant <\/p>\n

 <\/p>\n

\nPage ─ 1695<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

intention, like that of seeking
\nand self-dedication to the Divine, they get on somehow together, alternating or
\nquarrelling or muddling through or else one taking the lead and compelling the
\nothers to take a minor part − but once you try to unite them in one aim,
\nthen the trouble becomes evident.<\/p>\n

 <\/p>\n

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

 <\/p>\n

 You should not be so dependent on
\noutward things; it is this attitude that makes you give so excessive an
\nimportance to circumstances. I do not say that circumstances cannot help or
\nhinder − but they are circumstances, not the fundamental thing which is
\nin ourselves, and their help or their hindrance ought not to be of primary
\nimportance. In yoga, as in every great or serious human effort, there is always
\nbound to be an abundance of adverse interventions and unfavourable
\ncircumstances which have to be overcome. To give them too great an importance
\nincreases their importance and their power to multiply themselves, gives them,
\nas it were, confidence in themselves and the habit of coming. To face them with
\nequanimity − if one cannot manage a cheerful persistence against them of
\nconfident and resolute will − diminishes, on the contrary, their
\nimportance and effect and in the end, though not at once, gets rid of their
\npersistence and recurrence. It is therefore a principle in yoga to recognise
\nthe determining power of what is within us\u2014for that is the deeper truth −
\nto set that right and establish the inward strength as against the power of
\noutward circumstances. The strength is there − even in the weakest; one
\nhas to find it, to unveil it and to keep it in front throughout the journey and
\nthe battle.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

A defence organisation means the
\nadmittance that there is civil war.\u00b9
\n<\/span>From the point of view of a sadhak one ought not to admit the
\npossibility of civil war. A sadhak should always remember that everything
\ndepends upon the inner attitude; if he has a<\/p>\n

 <\/p>\n

\u00b9<\/span>Written during the disturbances in <\/span>Bengal<\/span>
\nbefore the division of <\/span>India<\/span>.<\/span> <\/p>\n

 <\/p>\n

\nPage ─ 1696<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

perfect faith in the Divine
\nGrace, he will find that the Divine Grace will make him do the right thing at
\nevery step. He will be made to go out of the house, for example, if it is
\ndangerous to remain in the house; and he will stay in the house if there is
\ndanger for him outside. The Grace will prompt him to do just the thing that
\nmakes him escape the danger. But for things to happen like that, you must have
\na deeply-rooted faith pervading your whole being, contradicted by no other
\nmovement in you. And this is naturally difficult. Also you can have the faith
\nfor yourself but there are others around you who do not share in your attitude.
\nBeing in their midst you may be obliged to admit external measures, join a
\ndefence organisation, as you say. Even so, you must bear in mind that it is
\nonly your inner attitude and faith that counts. All external means mean
\nnothing, they may prove to be absolutely useless and come to nothing, it is
\nonly the Divine Grace that protects you.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That is the inconvenience of
\ngoing away from a difficulty, − it runs after one, − or rather one
\ncarries it with oneself, for the difficulty is truly inside, not outside.
\nOutside circumstances only give it the occasion to manifest itself and so long
\nas the inner difficulty is not conquered, the circumstances will always crop up
\none way or another.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That is the real reason for all
\nthese things happening to X. When there is something in the nature that has to
\nbe got over, it is always drawing on itself incidents that put it to the test
\ntill the sadhak has overcome and is free. At least it is a thing that often
\nhappens especially if the person is making a sincere effort to overcome. One
\ndoes not always know whether it is the hostiles who are trying to break the
\nresolution or putting it to the test (for they claim the right to do it) or
\nwhether it is, let us say, the gods who are doing it so as to press and hasten
\nthe progress or insisting on the surety and thoroughness of the change aspired <\/p>\n

 <\/p>\n

\nPage ─ 1697<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

after. Perhaps it helps most when
\none can take it from the latter standpoint.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You are quite right − that
\nis the way you must take it, that here is an opportunity given to you for
\novercoming this stumbling-block in the nature. When one does sadhana it is
\nconstantly seen that so long as there is an important defect somewhere,
\ncircumstances so happen that the occasion comes for the defect to rise until it
\nis thrown out of the being. If one can take the coming of these circumstances
\nclairvoyantly as a call and an opportunity for conquering the defect, then one
\ncan progress very quickly.<\/p>\n

 <\/p>\n

On the other
\npoint, it is very good that you have taken the right attitude-and perception
\nwith regard to the criticism of others; but this must be extended to their
\nwrong actions also, if there are any. For if their defects flow from their
\nnature, the common human nature of all, their actions flow from the same
\nsource, and it is enough to see and understand − the same rule must apply
\nto both these things.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Difficulty cannot be overcome by
\nyour running away from it.<\/p>\n

 <\/p>\n

All this comes
\nfrom your having taken a wrong way with yourself. It is not by tormenting
\nyourself with remorse and harassing thoughts that you can overcome. It is by
\nlooking straight at yourself, very quietly, with a quiet and firm resolution
\nand then going on cheerfully and bravely in full confidence and reliance,
\ntrusting in the Grace, serenely and vigilantly, anchoring yourself on your
\npsychic being, calling down more and more of the love and Ananda, turning more
\nand more exclusively to the Mother. That is the true way − and there is
\nno other.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is also wise that you have
\nreconciled yourself with the place and have the feeling of strength to deal
\nwith the situation there. <\/p>\n

 <\/p>\n

\nPage ─ 1698<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

A certain power of adaptation and
\nharmonisation of the surroundings is necessary − you had it very strongly
\nand were therefore successful wherever you went. The recoil from your previous
\nposition made you nervous and depressed and spoiled for a time the action of
\nthis power in you. Now with your new attitude I hope it will return and bring
\nthe solution of all your difficulties.<\/p>\n

 <\/p>\n

We send you our
\nblessings. Keep yourself always open to the Power from above and to our help
\nfrom here and remain firm and strong against all difficulties that may yet
\nremain either in the outer life or the sadhana. On these conditions victory is
\nalways sure.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Despair is absurd and talk of
\nsuicide quite out of place. However a man may stumble, the Divine Grace will be
\nthere so long as he aspires for it and in the end lead him through.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Suicide is an absurd solution; he
\nis quite mistaken in thinking that it will give him peace. He will only carry
\nhis difficulties with him into a more miserable condition of existence beyond
\nand bring them back to another life on earth. The only remedy is to shake off
\nthese morbid ideas and face life with a clear will for some definite work to be
\ndone as the life’s aim and with a quiet and active courage.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Sadhana has to be done in the
\nbody, it cannot be done by the soul without the body. When the body drops, the
\nsoul goes wandering in other worlds − and finally it comes back to
\nanother life and another body. Then all the difficulties it had not solved meet
\nit again in the new life. So what is the use of leaving the body? <\/p>\n

 <\/p>\n

Moreover, if
\none throws away the body wilfully, one suffers <\/p>\n

 <\/p>\n

\nPage ─ 1699<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

much in the other worlds and when
\none is born again, it is in worse, not in better conditions.<\/p>\n

 <\/p>\n

The only
\nsensible thing is to face the difficulties in this life and this body and
\nconquer them.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Death is not a way to succeed in
\nsadhana. If you die in that way, you will only have the same difficulties again
\nwith probably less favourable circumstances.<\/p>\n

 <\/p>\n

The way to
\nsucceed in sadhana is to refuse to be discouraged, to aspire simply and
\nsincerely so that the Mother’s force may work in you and bring down what is
\nabove. No man ever succeeded in this sadhana by his own merit. To become open
\nand plastic to the Mother is the one thing needed.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That is not right. Throwing away
\nthe life does not improve the chances for the next time. It is in this life and
\nbody that one must get things done.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Well, that is not the right kind
\nof quietude. The peace of Nirvana would have some meaning in it, but death into
\nthe quietness of exhausted Prakriti is no release at all.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The real rest is in the inner
\nlife founded in peace and silence and absence of desire. There is no other rest
\n− for without that the machine goes on whether one is interested in it or
\nnot. The inner mukti<\/i> is the only
\nremedy. <\/p>\n

 <\/p>\n

\nPage ─ 1700<\/span><\/p>\n

\n

VIII<\/b> <\/p>\n

 <\/p>\n

There is no reason why you should
\nabandon hope of success in the yoga. The state of
\ndepression which you now feel is temporary and it comes even upon the strongest
\nsadhaks at one\u00a0 <\/span>time or another or even
\noften recurs. The only thing needed is to hold firm with the awakened part of
\nthe being, to reject all contrary suggestions and to wait,
\nopening yourself as much as you can to the true Power, till the crisis or
\nchange of which this depression is a stage is completed. The suggestions which
\ncome to your mind telling you that you are not fit and that you must go back to
\nthe ordinary life are promptings from a hostile source. Ideas of this kind must
\nalways be rejected as inventions of the lower nature; even if they are founded
\non appearances which seem convincing to the ignorant mind, they are false,
\nbecause they exaggerate a passing movement and represent it as the decisive and
\ndefinite truth. There is only one truth in you on which you have to lay
\nconstant hold, the truth of your divine possibilities and the call of the
\nhigher Light to your nature. If you hold to that always, or, even if you are
\nmomentarily shaken from your hold, return constantly to it, it will justify
\nitself in the end in spite of all difficulties and obstacles and stumblings.
\nAll that resists will disappear in time with the progressive unfolding of your
\nspiritual nature. <\/p>\n

 <\/p>\n

What is needed
\nis the conversion and surrender of the vital part. It must learn to demand only
\nthe highest truth and to forego all insistence on the satisfaction of its
\ninferior impulses and desires. It is this adhesion of the vital being that
\nbrings the full satisfaction and joy of the
\nwhole nature in the spiritual life. When that is there, it will be impossible
\neven to think of returning to the ordinary existence. Meanwhile the mental will
\nand the psychic aspiration must be your support; if you insist, the vital will
\nfinally yield and be converted and surrender.<\/p>\n

 <\/p>\n

Fix upon your
\nmind and heart the resolution to live for the Divine Truth and for that alone;
\nreject all that is contrary and incompatible with it and turn away from the
\nlower desires; aspire to open yourself to the Divine Power and to no other. Do
\nthis in all sincerity and the present and living help you need will not fail
\nyou. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1701<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

There must be a fixed will for
\nthe spiritual life, that alone can overcome all obstacles.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no hopelessness except
\nwhen the will chooses the worse path.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Why cannot you see that this
\ncondition is not a true consciousness, but only a clouding of the truth, a
\nclouding which you can always get rid of if you firmly chose to do so? What you
\nexpress here is not a lack of understanding, but a lack of will\u2014and this lack
\nof will is not your own, but is forced upon you by a lower consciousness which
\noverpowers you and forces you to reverse all the true values of feeling and
\nknowledge. Your being does want to be free and at peace and happy in the light
\n− it is this Falsehood seezing hold of your external mind that makes you
\nwant to be more dark and miserable and revolted and hate yourself and not to
\nlive. Such feelings, such a perverted will is entirely opposed to the normal
\nfeelings of the nature and cannot be \u201ctrue\u201d and right. There is nobody who asks
\nyou to pretend − what we ask you is to reject false perversions and wrong
\nfeelings and ignorance and not to go on supporting them as they want you to do.
\nIt is not courage and nobility to accept these things as the law of your
\nnature, nor is it meanness and cowardice to aspire to a higher Truth and try to
\nact according to it and make that the law of your nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for his difficulties and
\ntroubles, there is little hope of his overcoming them if he does not realise
\nthat they come from within him and not from outside. It is the weakness of his
\nvital nature, the inefficient helplessness of his nervous being always weeping
\nand complaining and lamenting instead of facing life and overcoming its
\ndifficulties, it is the sentimental lachrymose attitude it takes that keeps his
\ntroubles unsolved and alive. <\/p>\n

 <\/p>\n

\nPage ─ 1702<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

This is a temperament which the
\ngods will not help because they know that help is useless, for it will either
\nnot be received or will be spilled and wasted; and all that is rajasic and
\nAsuric in the world despises and tramples upon this kind of nature. <\/p>\n

 <\/p>\n

        If he had
\nlearned a calm strength and quiet courage without weakness and without fuss and
\nviolence, founded on confidence in the help he could always have received from
\nhere and on openness to the Mother’s force, things would have been favourably
\nsettled by this time. But he cannot take advantage of any help given him
\nbecause his vital nature cherishes its weakness and is always indulging and
\nrhetorically expressing it instead of throwing it away with contempt as a thing
\nunworthy of manhood and unfit for a sadhak. It is only if he so rejects it that
\nhe can receive strength and stand in life or progress in the sadhana.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\u00a0<\/span>It is because you yourself are so fidgety,
\nnervous, divided and undecided that we are unable to make a final decision.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If you accept your weakness which
\nmeans accepting the thing itself − some part of your nature accepts it
\nand to that you yield − then what is the use of our telling you what to
\ndo? That part of your vital will always be able to say − \u201cI was too weak
\nto carry it out.\u201d The only way out of it is for you to cease to be weak, to
\ndismiss this sentimental part of you, to call down strength to replace its
\nweakness and to do it with a settled and serious purpose. If we cannot get you
\nwho have had some foundation in the sadhana to overcome this element in you,
\nhow do you expect us to get X to do it who says he has no foundation but is
\nstill floating?<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The Mother’s help and mine are
\nalways there for you. You have only to turn fully towards it and it will act on
\nyou. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1703<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

      What has come
\nacross is these wrong ideas about your unfitness, about bad things in you that
\nprevent you from receiving the Mother’s grace, about the lack of aspiration
\nwhich prevents you from having realisation and experience. These thoughts are
\nquite wrong and untrue − they are not even your own thoughts, they are
\nsuggestions thrown on you just as they are thrown on the other sadhaks and
\nintended to produce depression. There is no unfitness, no bad thing inside that
\ncomes across, no lack of aspiration causing the cessation of experience. It is
\nthe depression, the self-distrust, the readiness to despair which are the only
\ncause; there is no other. To all sadhaks, as I wrote to you, even to the best
\nand strongest there come interruptions in the flow of the sadhana; that is not
\na cause for thinking oneself unfit and wanting to go away with the idea that
\nthere is no hope. A little quietude would bring back the flow. You were having
\nthe necessary experiences, the necessary progress and it was only a coming
\nforward of some difficulties of the physical consciousness that stopped them
\nfor a time. That happens to all and is not particular to you, as I explained to
\nyou. These difficulties always come and have to be overcome. Once overcome by
\nthe working of the Force, the sadhana goes on as before. But you begin to
\nentertain this wrong idea of unfitness and lack of aspiration as the cause and
\nget entirely depressed. You must shake all that off and refuse to believe in
\nthe thought-suggestions that come to you. No sadhak ought ever to indulge
\nthoughts of unfitness and hopelessness − they are quite irrelevant
\nbecause it is not one’s personal fitness and worthiness that makes one succeed,
\nbut the Mother’s grace and power and the consent of the soul to her grace and
\nthe workings of her Force. <\/p>\n

 <\/p>\n

Turn from these
\ndark thoughts and look to the Mother only, not with impatience for the result
\nand desire, but with trust and confidence and let her workings bring you
\nquietude and the renewal of the progress towards the psychic opening and
\nrealisation. That will bring surely and without doubt the fuller faith and the
\nlove which you seek.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1704<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

What I meant by the change was
\nthe great improvement in your mental and vital attitude and reactions to
\noutward things and to life which was very evident in your letters and account
\nof happenings and gave them quite a new atmosphere warm and clear and psychic.
\nNaturally the change is not yet absolute and integral, but it does seem to be
\nfundamental. Moreover, it is certainly due to a growing bhakti within,
\nespecially an acceptance of bhakti as your path and the implications of that
\nacceptance. The mind has taken a new poise less intellectual and more psychic.
\nWhat prevents you from seeing the growth of bhakti (sometimes you have seen it
\nand written about it) is a continuance of the physical mind which sets going
\nwith a constant repetitionary whirl of its fixed ideas whenever there is any
\ntouch of depression. One of these ideas is that you don’t progress, will not
\nprogress and can never progress, the old thing that used to say \u201cYoga is not
\nfor the likes of me\u201d etc. The activity of the physical mind (next to the wrong
\nactivity of the vital) is what most keeps one’s consciousness on the surface
\nand prevents it from being conscious within and of what goes on within; it can
\nsee something of what happens on the surface of the nature, the results of the
\ninner movement but not the cause of the happenings, which is the inner movement
\nitself. That is one reason why I like to see the physical mind occupied in
\npoetry and music etc. and other salubrious activities which help the inner growth and
\nin which the inner bhakti can express itself, for that keeps the physical mind
\nbusy, unoccupied with the mechanical rotatory movement and allows and helps the
\ninner growth. The rotatory movement is less than it was before and I expect it
\none of these days to get tired of itself and give up altogether.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

These ideas are only suggestions
\nthat always come up when you allow this sadness to grow up in you; instead of
\nindulging them, they should be immediately thrown from you. There is no \u201cwhy\u201d
\nto your feeling of our far-away-ness and indifference, for these do not exist,
\nand the feeling comes up automatically without any true reason along with this
\nwave of the wrong kind of <\/p>\n

 <\/p>\n

\nPage ─ 1705<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

consciousness. Whenever this
\ncomes up, you should be at once sure that it is a wrong turn and stop it and
\nreject all its characteristic suggestions. It is when you have been able to do
\nso for a long time that you have made great progress and developed a right
\nconsciousness and right ideas and the true psychic attitude. You are not
\nhampering our work nor standing in the way of others coming here; in cleaving
\nto the sadhana in spite of all difficulties you are not deceiving yourself but,
\non the contrary, doing the right thing and you are certainly not deceiving the
\nDivine, who knows very well both your aspiration and your difficulties. So
\nthere is not a shred of a reason for your going away. If you \u201csincerely want to
\ndo yoga\u201d, and there<\/p>\n

can be no doubt about that, that
\nis quite a sufficient reason for your being here. It does not matter about not
\nhaving as yet any occult experiences, like the rising of the Kundalini etc.:
\nthese come to some early, to some late; and there are besides different lines of
\nsuch experiences for different natures. You should not hanker after these or
\nget disappointed and despondent because they do not yet come. These things can
\nbe left to come of themselves when the consciousness is ready. What you have to
\naspire to is bhakti, purification of the nature, right psychic consciousness
\nand surrender. Aspire for bhakti and it will grow in you. It is already there
\nwithin and it is that which expresses itself in your poetry and music and the
\nfeelings that rise up as in the temple of the Mother at the Cape.
\nAs the bhakti and purity in the nature grow, the right psychic consciousness
\nwill also increase and lead to the full surrender. But keep steady and don’t
\nindulge these ideas of incapacity and frustration and going away; they are stuff
\nof tamas and good only to be flung aside.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You are not asked to do anything
\nthat you are incapable of; it is something that you have done already and of
\nwhich therefore you are capable. You are not asked to change your nature by
\nyour own effort, but only to stand back from these ideas and thoughts, refuse
\nto indulge them and remain quiet within and allow the Force you have repeatedly
\nfelt to change you. To <\/p>\n

 <\/p>\n

\nPage ─ 1706<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

repeat constantly \u201cI am weak, I
\nam unfit, I am bad\u201d will lead you nowhere.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Remind yourself always that the
\nDivine Force is there, that you have felt it and that, even if you seem to lose
\nconsciousness of it for a time or it seems something distant, still it is there
\nand is sure to prevail. For those whom the Force has touched and taken up,
\nbelong thenceforth to the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is good. The more you keep
\nthat dominant sense of the force and the calmness and increase it, the more the
\nother feeling will diminish and fade. It always happens that at first the Power
\nand Peace only press, touch, invade at places, until a time comes when a part
\nof the being always feels in that condition however much disturbance may assail
\nthe surface. Afterwards the disturbance is more and more pushed out till it is
\nfelt only outside the being, not in it. When that too goes, there is the
\ncomplete peace and the full foundation.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The thing is that it is
\nunavoidable in the course of the sadhana that some parts of the being should be
\nless open, less advanced, as yet less aware of the Peace and Force, less
\nintimate to them than others. These parts have to be worked upon, and changed,
\nbut this can be done smoothly only if you are detached from them, able to
\nregard them as not your very self, even though a part of the nature you have to
\nchange. Then when they appear with their defects, you will not be upset, not
\ncarried away by their movements, lost to the sense of the Peace and Force; you
\nwill be able to work on them (or rather let the Force work) as one would on a
\nmachine that has to be repaired or a work that has defects and has to be done
\nbetter this time. If you identify yourself with these parts, then it is very
\ntroublesome. The work will still be done, the change made, but with delay, with
\nbad <\/p>\n

 <\/p>\n

\nPage ─ 1707<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

upsettings, in a painful and not
\nin a smooth way. That is why we always tell people to be calm and detached and
\nlook upon these things not as their true selves but as an outer part that has
\nto be worked upon quietly until it is what it should be.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is of course a fluctuation of
\nthe mental will that often prevents a knowledge gained from being put into
\nsteady practice. If the will is not strong enough, then the greater Will behind
\nwhich is the will of the Mother, her conscious Force in which knowledge and
\nwill are united, must be called in to strengthen and support it. Very often,
\nhowever, even if the will as well as the knowledge are there, the habit of the
\nvital nature brings in the old reactions. This can only be overcome by a steady
\nundiscouraged aspiration which will bring out more and more of the psychic and
\nits true movements to push out and displace the wrong ones. The gradual and
\nsteady replacement of the old ignorant consciousness and its movements by the
\ntrue psychic and spiritual consciousness is the nature of the transformation
\nthat is to be accomplished in the yoga. But that takes time, it cannot be done
\neasily or at once. Therefore one should not mind or be discouraged if meanwhile
\none finds the old movements recurring in spite of one’s knowledge. Only one
\nshould try to keep more and more separate from them, so that even if they recur
\nthe consent of the being to them shall no longer be there.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The difficulties of the character
\npersist so long as one yields to them in action when they rise. One has to make
\na strict rule not to act according to the impulses of anger, ego or whatever
\nthe weakness may be that one wants to get rid of, or if one does act in the
\nheat of the moment, not to justify or persist in the action. If one does that,
\nafter a time the difficulty abates or is confined purely to a subjective
\nmovement which one can observe, detach oneself from and combat. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1708<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

One is always open [to ignorant
\nforces of Nature] so long as there is not the final change. If things do not
\ncome in it is because the consciousness is vigilant or the psychic in front;
\nbut the least want of vigilance or relaxation can allow something to enter.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One ought not to worry, but also
\none ought not to be negligent, that is, one ought not to give the assent of the
\nwill or of the reason to these movements. For all assent prolongs their actions
\nor their recurrence. If they do not go when rejected by the mind and will, it is
\nbecause of the habitual response in the less conscious parts of the nature.
\nThese have to become conscious by receiving the Light and Force until finally
\nthey refuse response to the calls of the lower nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

This is quite right. If you keep
\nthis condition, not allowing it to be entirely obscured or long clouded, you
\ncan move rapidly towards a new birth of your nature and the foundation of your
\nlife and all your thoughts and acts and movements in your true being, the
\npsychic being. Never consent to the ideas, suggestions, feelings that bring
\nback the cloud, the confusion and the revolt. It is the consent that makes them
\nstrong to recur. Refuse the consent and they will be obliged to retire either
\nimmediately or after a time.<\/p>\n

 <\/p>\n

Remain fixed in
\nthe sunlight of the true consciousness − for only there is happiness and
\npeace. They do not depend upon outside happenings, but on this alone.<\/p>\n

  <\/p>\n

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

 <\/p>\n

 It is the usual course of the
\nprocess by which the change of consciousness is effected. The lower forces
\nseldom yield the ground without a protracted and often repeated struggle. What
\nis gained can be covered over, but it is never lost. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1709<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Why do you indulge in these
\nexaggerated feelings of remorse and despair when these things come up from the
\nsubconscient? They do not help and make it more, not less, difficult to
\neliminate what comes. Such returns of an old nature that is long expelled from
\nthe conscious parts of the being always happen in sadhana. It does not at all
\nmean that the nature is unchangeable. Try to recover the inner quietude, draw
\nback from these movements and look at them calmly, reducing them to their true
\nproportions. Your true nature is that in which you have peace and Ananda and
\nlove of the Divine. This other is only a fringe of the outer personality which
\nin spite of these returns is destined to drop away as the true being extends
\nand increases.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no reason to be so much
\ncut down or despair of your progress. Evidently, you have had a surging up of
\nthe old movements, but that can always happen so long as there is not an entire
\nchange of the old nature both in the consciousness and subconscient parts.
\nSomething came up that made you get out of poise and stray into a past round of
\nfeelings. The one thing to do is to quiet yourself and get back into the true
\nconsciousness and poise.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The liberation you feel is likely
\nto be fundamental and definite. But in these matters, even after the
\nliberation, one has to remain vigilant − for often these things go out
\nand remain at a far distance, waiting to see if under any circumstances in any
\ncondition they can make a rush and recover their kingdom. If there has been an
\nentire purification down to the depths and nothing is there to open the gate,
\nthen they cannot do it. But it is only after one has been a long time free that
\none can say, \u201cOver, it is all right for ever.\u201d<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for your inner attitude, it
\nmust remain the same. Not to be excited or drawn outwards by these \u201cincidents\u201d
\nof the outward <\/p>\n

 <\/p>\n

\nPage ─ 1710<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

life or by the coming in of new
\nelements is the rule; they must come in like waves into an untroubled sea and
\nmix in it and become themselves untroubled and serene.<\/p>\n

 <\/p>\n

Your present
\ncondition is all that it should be, − only you must remain vigilant always.
\nFor when the condition is good, the lower movements have a habit of subsiding
\nand become quiescent, hiding as it were, − or they go out of the nature
\nand remain at a distance. But if they see that the sadhak is losing vigilance,
\nthen they slowly begin to rise or draw near, most often unseen, and when he is
\nquite off his guard, surge up suddenly or make a sudden irruption. This
\ncontinues until the whole nature, mental, vital, physical down to the very
\nsubconscient is enlightened, conscious, full of the Divine. Till that happens,
\none must always remain watchful in a sleepless vigilance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is perhaps that the attitude
\nyou took of going on with the calm within and slowly changing what had to be
\nchanged, postponing certain things for the future, − though not a wrong
\nattitude in itself, − made you somewhat lax, allowing things to play on the surface (desires,
\netc.) which should have been kept in check. This resolution may have opened the
\nway for the old movements to rise through this part which was not yet ready to
\nchange at all and the hostile forces finding you off your guard took the opportunity to
\npush the attack home. They are always vigilant for an opportunity and there
\nmust be a sufficient vigilance on the sadhak’s side to refuse it to them. It is
\nalso possible that as the Force descending in the general atmosphere has
\ncarried in it some pressure on the consciousness of the sadhaks to be more
\nready, more awake, less engrossed in the movements of the ordinary nature than
\nthey are now, it fell upon this part and the resistance in it, which was mostly
\npassive for a long time, became suddenly active under the pressure.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All these movements simply mean
\nthat a certain part of the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1711<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

nature, full of habitual
\nemotional movements, had been lying suppressed but not definitely dealt with
\nand has now come up with as much force as possible, taking advantage of the
\ndescent of the consciousness from the peace and Ananda. It is an old habitual
\nmovement of the egoistic vital that is repeating itself. You had pushed it down
\ninto the subconscient and away to the outskirts of your nature, but not cleared
\nthe nature of it entirely. It is not surprising that it has pushed back the
\ninner self and its experiences for the time being; if it had not done that, it
\ncould not last for a moment. But that is no reason why you should talk as if it
\nwere a hopeless downfall; it is not that, though it is a serious stumble. You
\nhave to recognise it for what it is and get out of the wave and throw it away
\nfrom you. Steady yourself and look straight at what has happened without
\noverstressing its importance, it will then pass away sooner.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

But in reality these things are
\nnot sufficient reasons for getting sad and depressed. It is quite normal for
\ndifficulties to come back like that and it is not a proof that no progress has
\nbeen made. The recurrence (after one has thought one has conquered) is not
\nunaccountable. I have explained in my writings what happens. When a habitual
\nmovement long embedded in the nature is cast out, it takes refuge in some less
\nenlightened part of the nature, and when cast out of the rest of the nature, it
\ntakes refuge in the subconscient and from there surges up when you least expect
\nit or comes up in dreams or sudden inconscient movements or it goes out and
\nremains in wait in the environmental being through which the universal Nature
\nworks and attacks from there as a force from outside trying to recover its
\nkingdom by a suggestion or repetition of old movements. One has to stand fast till
\nthe power of return fades away. These returns or attacks must be regarded not
\nas parts of oneself, but as invasions − and rejected without allowing any
\ndepression or discouragement. If the mind does not sanction them, if the vital
\nrefuses to welcome them, if the physical remains steady and refuses to obey the
\nphysical urge, then the recurrence of the thought, the vital impulse, the <\/p>\n

 <\/p>\n

\nPage ─ \u00a0<\/span>1712<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

physical feeling will begin to
\nlose its last holds and finally they will be too feeble to cause any trouble.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no reason for
\ndespondency. When one has progressed as far as you did, that is, so far as to
\nfeel and maintain the calm and have so much of the psychic discrimination and
\nthe psychic feeling, one has no right to despair of one’s spiritual future. You
\ncould not yet carry out the discrimination into an entire psychic change,
\nbecause a large part of the outer physical consciousness still took some
\npleasure in old movements and therefore these roots remained alive in the
\nsubconscient. When you were off your guard, the whole thing rose up and there
\nwas a temporary and violent lapse. But this does not mean that the nature is
\nnot changeable. Only the calm inner conscious poise, the psychic discrimination
\nand above all a will to change, stronger and steadier than before, must be so
\nestablished that no upsurging or invasion will be able to cloud even partly the
\ndiscrimination or suspend the will. You saw the truth but this part of the old
\nnature which rose up did not want to acknowledge − it wanted its play and
\nimposed that on you. This time you must insist on a complete truthfulness in
\nthe whole being which will refuse to accept any denial of what the psychic
\ndiscrimination sees or any affirmation or any consent anywhere to what it disapproves,
\nspiritual humility and the removal of self-righteousness, self-justification
\nand the wish to impose yourself, the tendency to judge others, etc. All these
\ndefects you know are in you; to cast that out may take time, but if the will to
\nbe true to the inner self in all ways is strong and persistent and vigilant and
\nalways calls in the Mother’s Force, it can be done sooner than now seems
\npossible.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

So long as you have not learned
\nthe lesson the past had to teach you, it comes back on you. Notice carefully
\nwhat kind of remembrances come, you will see that they are connected with some
\npsychological movements in you that have to be got rid of. So <\/p>\n

 <\/p>\n

\nPage ─ 1713<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

you must be prepared to recognise
\nall that was not right in you and is still not corrected, not allow any vanity
\nor self-righteousness to cloud your vision.<\/p>\n

  <\/p>\n

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

 <\/p>\n

 Our help will be there. It can be
\neffective in spite of your physical mind, but it will be more effective if the
\nsteady working will is there as its instrument. There are always two elements
\nin spiritual success − one’s own steady will and endeavour and the Power that in one way or
\nanother helps and gives the result of endeavour.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Your tendency was to go up and
\nleave the higher consciousness to deal with the lower nature without any
\npersonal effort for that. That could have worked all right on two conditions:
\n(1) that the peace and force would come down and occupy all down to the
\nphysical; (2) that you succeeded in keeping the inner being uncovered by the
\nouter nature. The physical failed to absorb the peace, inertia rose instead;
\nforce could not come down; the suggestions from the outer nature proved too
\nstrong for you and between these suggestions and the inertia they interrupted
\nthe sadhana.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I have not said that you made a
\nmistake. I have simply stated what happened and the causes. If you had been
\nable to remain above and let the Force come down and act while you were
\ndetached from the outer nature, it would have been all right. You were able to
\ngo up because the Peace descended. You were not able to remain above because
\nthe Peace could not occupy sufficiently the physical and the Force did not
\ndescend sufficiently. Meanwhile the inertia rose, you got troubled more and
\nmore because of the vital suggestions in the outer nature and the rush of inertia,
\nso you were unable to keep detached and let the Force descend more and more or
\ncall it down more and more. Hence <\/p>\n

 <\/p>\n

\nPage ─ 1714<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the coming down into the physical
\nconsciousness. In saying all that I am not giving any blame, or saying you made
\na mistake or acted against the Mother’s Will. These notions of mistake or not
\ndoing the Will are your own, not mine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

When the mind and the vital take
\nhold of the physical and make it an instrument, then there is no inertia. But
\nhere the physical consciousness has been dealt with. If it could have received
\nthe peace of the self into itself − without covering it over with
\ninertia, then it would have been all right. But the vital has intervened
\nsomehow with its demand and dissatisfaction, so there has been this obstruction
\nand inability to progress. This thing often happens in the sadhana and one must
\nhave the power either to reject it dynamically or else to remain detached until
\nit has exhausted itself. Then the true movement begins again.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You are always expecting the
\nMother to do it − and here again the laziness and tamas come in − it
\nis the spirit of tamasic surrender. If the Mother puts you back into a good
\ncondition, your vital pulls you down again. How is that to stop so long as you
\nsay Yes to the vital and accept its discouragement and violences and the rest
\nof it as your own? Detachment is absolutely necessary.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I wanted to stress two things,
\nthat is why I have written so much about them. <\/p>\n

 <\/p>\n

1. There must
\nbe no tamasic (inert, passive) surrender to the Mother − for that will
\nbring as its reaction a passive inert helplessness before the lower or hostile
\nforces or suggestions, an unresisting or helplessly resisting acquiescence or
\nsufferance of these inroads. A passive condition can bring much peace,
\nquietude, joy even, but it disperses the being instead of concentrating it in
\nwideness and the will becomes atrophied. Surrender <\/p>\n

 <\/p>\n

\nPage ─ 1715<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

must be luminous, active, a
\nwilled offering to the Mother and reception of her force and support to its
\nworkings, at the same time a strong vigilant will to reject all that is not
\nhers. Too many sadhaks cry before the attacks of their lower nature \u201cI am
\nhelpless, I cannot react, it comes and makes me do what it wants.\u201d This is a
\nwrong passivity. <\/p>\n

 <\/p>\n

2. One must not
\nget into the habit of a state in which one is always in a struggle with
\nsuggestions and forces. People very easily fall into this and make it a habit −
\nthe vital part takes a sort of glowing satisfaction in crying out \u201cI am
\nattacked, overborne, suffering, miserable! How tragic is my fate! Why do you
\nnot help, O Divine? There is no help, nor Divine Grace? I am left to my misery
\nand downfall etc. etc. etc.\u201d I do not want one more sadhak to fall into this
\ncondition − that is why I am calling Halt! before you get entangled into
\nthis kind of habit of constant struggle. It is what these forces want −
\nto make you feel helpless, defeated, overcome. You must not allow it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All that is the physical mind
\nrefusing to take the trouble of the labour and struggle necessary for the
\nspiritual achievement. It wants to get the highest, but desires a smooth course
\nall the way, \u201cwho the devil is going to face so much trouble for getting the
\nDivine?\u201d − that is the underlying feeling. The difficulty with the
\nthoughts is a difficulty every yogi has gone through − so the phenomenon
\nof a little result after some days of effort. It is only when one has cleared
\nthe field and ploughed and sown and watched over it that big harvests can be
\nhoped for. <\/p>\n

 <\/p>\n

One must either
\nuse effort and then one must be patient and persevering, or one can rely on the
\nDivine with a constant call and aspiration. But then the reliance has to be a
\ntrue one not insisting on immediate fruit.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The Power can do everything,
\nchange everything and will do that but it can do it perfectly and easily and
\npermanently only when <\/p>\n

 <\/p>\n

\nPage ─ 1716<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

your own will mental, vital and
\nphysical has been put on the side of the Truth. If you side with the vital
\nignorance and want to fight against your own spiritual change, it means a
\npainful and difficult struggle before the work is done. That is why I insist on
\nquietude at the very least and patient confidence with it, as far as you can
\n− so that there may be a quiet and steady progress, not a painful and
\ntormented movement full of relapse and struggle. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The Force also produces no
\ndefinite and lasting fruit unless there is the will and resolution to achieve
\nwithin the sadhak.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You had written: \u201cI need not
\nbother about it − if peace is needed it will bring itself.\u201d Certainly,
\nthe main stress should be on the Force but the active assent of the sadhak is
\nneeded; in certain things his will also may be needed as an instrument of the
\nForce.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The higher action does not
\npreclude a use of the will − will is an element of the higher action.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

These things cannot be done in
\nthat way. For transformation to be genuine, the difficulty has to be rejected
\nby all the parts. The Force can only help or enable them to do it, but it
\ncannot replace this necessary action by a summary process. Your mind and inner
\nbeing must impart their will to the whole.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

So long as there is not a
\nconstant action of the Force from above or else of a deeper will from within,
\nthe mental will is necessary. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1717<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The Force can bring forward and
\nuse the will.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is a will in the mind and
\nnot merely the power of thought.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To be conscious is the first step
\ntowards overcoming − but for the overcoming strength is necessary and
\nalso detachment and the will to overcome.<\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

 <\/p>\n

The energy which dictates the
\naction or prevents a wrong action is the will.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There can be no persistence or
\ninsistence without will.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The will can make itself work
\n− it is in its nature a force or energy.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no such thing as an
\ninert passive will. Will is dynamic in its nature. Even if it does not struggle
\nor endeavour its very presence is dynamic and acts dynamically on the
\nresistance. What you are speaking of is a passive wish − I would like it
\nto<\/p>\n

be like that, I want it to be
\nlike that. That is not will.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is not the right kind of
\nwill-power then, probably they use some fighting or effortful will-power
\ninstead of the quiet but strong will that calls down the higher consciousness
\nand force. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1718<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Peace is not a necessary
\nprecondition for the action of the will. When the being is troubled, it is
\noften the business of the will to impose quiet on it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Will is will whether it is calm
\nor restless, whether it acts in a yogic or unyogic way, for a yogic or an
\nunyogic object. Do you think Napoleon and Caesar had no will or that they were
\nyogis? You have strange ideas about things. You might just as well say that
\nmemory is memory only when it remembers the Divine and it is not memory when it
\nremembers other things.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no process. The will
\nacts of itself when the mind and vital agree as in the case of a desire. If the
\ndesire is not satisfied, it goes on hammering, trying to get it, insisting on
\nit, repeating the demand, making use of this person or that person, this device
\nor that device, getting the mind to support it with reasons, representing it as
\na need that must be satisfied etc. etc. till the desire is satisfied. All that
\nis the evidence of a will in action. When you have to use the will for the
\nsadhana, you have not the same persistence, the mind finds reasons for not
\ngetting on with the effort, as soon as the difficulty becomes strong it is
\ndropped, there is no continuity, no keeping of the will fixed on its object.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

By development it [the will]
\nbecomes fit to merge into the Mother’s will. A will that is not strong is a
\ngreat hindrance to sadhana.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If there is a constant use of the
\nwill the rest of the being learns however slowly to obey the will and then the
\nactions become in conformity with the will and not with the vital impulses and
\ndesires. As for the rest (the feelings and desires etc. themselves) <\/p>\n

\n <\/p>\n

\nPage ─ 1719<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

if they are not indulged in
\naction or imagination and not supported by the will, if they are merely looked
\nat and rejected when they come, then after some struggle they begin to lose
\ntheir force and dwindle away.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I suppose it must be because you
\nhave not been in the habit of using the will to compel the other parts of the
\nnature − so when you want it done, they refuse to obey a control to which
\nthey are not accustomed and it also has not any habitual hold upon them. The
\nwill is a part of the consciousness and ought to be in human beings the chief
\nagent in controlling the activities of the nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That [lack of will] is the
\nsuggestion that has been impressed on you by the physical inertia. It has
\ncovered up your will and persuaded you that there is no will left and no
\npossibility of any will.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You cannot expect a persistent
\ninertia like that to disappear in three days because you made some kind of a
\nbeginning of effort to resist it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

[Source of inability to stand up against
\nthe opposing forces:] In the indolence of the will which does not want to make
\na sustained effort for a long period. It is like a person who moves slightly
\nhalf a leg for a second and then wonders why he is not already a hundred miles
\naway at the goal after making such a gigantic effort.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It simply means that your will is
\nweak and not a true will. Queer <\/p>\n

\n <\/p>\n

\nPage ─ 1720<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

kind of will! Perhaps it is like
\na motor car that won’t go and you have to push from behind.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

When you feel the better
\ncondition, the peace and force at work, it is better to allow the force to
\nwork, keeping yourself still and quiet, and not try to do things by the mind.<\/p>\n

 <\/p>\n

When there is
\nthe confusion or wrong condition, then you have to call down the quiet, to try
\nto get back to the true position, not listening to the wrong thoughts but
\nrejecting them. If you cannot do that at once, still remain as quiet as
\npossible and aspire and offer yourself. The Divine Force can always do more
\nthan the personal effort; so the one thing is to get quiet and call it down or
\nback to the front − for it is always there behind or above you.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

X has always been like that. It
\nis the activity of his mind which is very restless; sometimes he gets a psychic
\nopening and is all right, then the mind comes across and he becomes confused
\nand miserable. Going away will not cure him; \u201cthinking over things\u201d will only
\nmake him more confused and lost. He is a man who can be rescued from all that
\nonly by a complete and permanent psychic opening, through the heart not the
\nmind.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Whatever resistance there is in
\nthe outer being will go, only it takes time. It is always best to take one’s
\nfoundation on that certitude and remain quiet and steadfast with it in mind
\neven when one cannot react actively against the difficulty. For the quiet
\npassive resistance will make it pass sooner, − even if one is disturbed
\nand anxious.<\/p>\n

 <\/p>\n

Even when one
\ncannot call in actively the Mother’s Force one must keep the reliance that it
\nwill come. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1721<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

The way in which the pains went
\nshows you how to deal with the whole nature, − for it is the same with
\nthe mental and vital as with the physical causes of ill-ease and disturbance.
\nTo remain quiet within, to hold on to the faith and experience that to be quiet
\nand open and let the Force work is the one way. Naturally, to be wholly
\nconscious is not possible yet, but to feel it, to open, to let it work, to
\nobserve its result, that is the first thing. It is the beginning of
\nconsciousness and the way to complete consciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Cling to the help always, −
\nwhen you cannot feel, call for it and remain quiet till you feel it again. It
\nis only the covering you spoke of that comes between you and the sense of its
\npresence − for it is always there.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If you cannot do anything else,
\nyou must at least remain detached − there is always a part of the being
\nthat can remain detached and go on persisting, calling down the force from
\nabove.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Whatever is difficult can indeed
\nbe made easy by truth in the heart and sincerity and faith in the endeavour,
\neven what is impossible can become possible. It is often found too that often
\nafter some amount of practice and faithful endeavour, there comes an
\nintervention from within and what might have taken long is decisively and
\nquickly done. Your prayer will surely be answered, for it is to that you are
\nmoving.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Help is given in whatever way is
\nnecessary or possible. It is not limited to Force, Light, Knowledge. Of course,
\nif by Force etc. you mean anything or everything then the formula holds. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 1722<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It depends. If the consciousness
\nis developed on the side of knowledge it will warn only. If on the side of will
\nor power it will help to effectuate.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The need for calling help
\ndiminishes as one gets higher and higher or rather fuller and fuller, being
\nreplaced more and more by the automatic action of the Force.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is no reason why you should
\nstop writing letters − it is only one kind of letter that is in question
\nand that is not a very good means of contact; you yourself felt the reaction
\nwas not favourable. I asked you to write because your need of unburdening the
\nperilous matter in you was very great at the time and, although it did not
\nrelieve you at once, it kept me exactly informed of the turns of the fight and
\nhelped me to put a certain pressure on the attacking forces at a critical
\nmoment. But I do not believe any of these necessities now exists. It is rather
\na discouragement from within yourself of the source of these movements that is
\nnow the need; but putting them into words would tend, as I have said, to give
\nthem more body and substance.<\/p>\n

 <\/p>\n

It is an
\nundoubted fact proved by hundreds of instances that for many the exact
\nstatement of their difficulties to us is the best and often, though not always,
\nan immediate, even an instantaneous means of release. This has often been seen
\nby sadhaks not only here, but far away, and not only for inner difficulties,
\nbut for illness and outer pressure of unfavourable circumstances. But for that
\na certain attitude is necessary − either a strong faith in the mind and
\nvital or a habit of reception and response in the inner being.
\nWhere this habit has been established, I have seen it to be almost unfailingly
\neffective, even when the faith was uncertain or the outer expression in the
\nmind vague, ignorant or in its form mistaken or inaccurate. Moreover, this
\nmethod succeeds most when the writer can write as a witness of his own
\nmovements and state them with an exact and almost impartial precision, as a
\nphenomenon of his nature or the movement of a <\/p>\n

 <\/p>\n

\nPage ─ 1723<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

force affecting him from which he
\nseeks release. On the other hand, if in writing his vital gets seized by the
\nthing he is writing of and takes up the pen for him, − expressing and
\noften supporting doubt, revolt, depression, despair, it becomes a very
\ndifferent matter. Even here sometimes the expression acts as a purge; but also
\nthe statement of the condition may lend energy to the attack, at least for the
\nmoment, and may seem to enhance and prolong it, exhausting it by its own
\nviolence perhaps for the time and so bringing in the end a relief, but at a
\nheavy cost of upheaval and turmoil − and the risk of the recurring
\ndecimal movement, because the release has come by temporary exhaustion of the
\nattacking force, not by rejection and purification through the intervention of
\nthe Divine Force with the unquestioning assent and support of the sadhak. There
\nhas been a confused fight, an intervention in a hurly-burly, not a clear
\nalignment of forces − and the intervention of the helping force is not
\nfelt in the confusion and the whirl. This is what used to happen in your
\ncrises; the vital in you was deeply affected and began supporting and
\nexpressing the reasonings of the attacking force, − in place of a clear
\nobservation and expression of the difficulty by the vigilant mind laying the
\nstate of things in the light for the higher Light and Force to act upon it,
\nthere was a vehement statement of the case for the Opposition. Many sadhaks
\n(even \u201cadvanced\u201d) had made a habit of this kind of expression of their
\ndifficulties and some still do it; they cannot even yet understand that it is
\nnot the way. At one time it was a sort of gospel in the Ashram that this was
\nthe thing to be done, − I don’t know on what ground, for it was never
\npart of my teaching about the yoga, − but experience has shown that it
\ndoes not work; it lands one in the recurring decimal notation, an unending
\nround of struggle. It is quite different from the movement of self-opening that
\nsucceeds, (here too not necessarily in a moment, but still sensibly and
\nprogressively) and of which those are thinking who insist on everything being
\nopened to the Guru so that the help may be more effectively there.<\/p>\n

 <\/p>\n

It is
\ninevitable that doubts and difficulties should arise in so arduous an
\nundertaking as the transformation of the normal nature of man into the
\nspiritual nature, the replacement of his <\/p>\n

 <\/p>\n

\nPage ─ 1724<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

system of externalised values and
\nsurface experience into profounder inner values and experience. But the doubts
\nand difficulties cannot be overcome by giving them their full force; it can be
\nrather done by learning to stand back from them and to refuse to be carried
\naway; then there is a chance of the still small voice from within getting
\nitself heard and pushing out these louder clamorous voices and movements from
\noutside. It is the light from within that you have to make room for; the light
\nof the outer mind is quite insufficient for the discovery of the inner values
\nor to judge the truth of spiritual experience.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One should not expect too much
\nfrom the Divine Protection, for constituted as we are and the world is, the
\nDivine Protection has to act within limits. Of course, miracles happen, but we
\nhave no claim to it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The attitude you have taken is
\nthe right one. It is this feeling and attitude which help you to overcome so
\nrapidly the attacks that sometimes fall upon you and throw you out of the right
\nconsciousness. As you say, difficulties so taken become opportunities; the
\ndifficulty faced in the right spirit and conquered, one finds that an obstacle
\nhas disappeared, a first step forward has been taken. To question, to resist in
\nsome part of the being increases trouble and difficulties − that is why
\nan unquestioning acceptance, an unfailing obedience to the directions of the
\nGuru was laid down as indispensable in the old Indian yogas − it was
\ndemanded not for the sake of the Guru, but for the sake of the Shishya.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

This kind of acute struggle comes
\nvery often to a sadhak when he wants to make a complete and decisive progress
\ninstead of the slow elimination which is the usual course of nature; the strong
\nurge upward is resisted by a vehement pull back from below. But the advantage
\nis that when one persists and conquers, much <\/p>\n

 <\/p>\n

\nPage ─ 1725<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

has been gained by the struggle
\nand in that part of the being that resists the decisive advantage. Persevere
\ntherefore and do not grieve for occasional waverings or stumbles which can
\neasily happen in so arduous a combat. It should always be the rule for the
\nsadhak not to linger over such things but to pick oneself up again and go
\nresolutely forward. Our help, our force, our blessings will be with you always
\naiding each step till the final victory.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The grace and protection are
\nalways with you. When in any inner or outer difficulty or trouble do not allow
\nit to oppress you; take refuge with the Divine Force that protects.<\/p>\n

 <\/p>\n

If you do that
\nalways with faith and sincerity, you will find something opening in you which
\nwill always remain calm and peaceful in spite of all superficial disturbances.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes, that is so. Each victory
\ngained over oneself means new strength to gain more victories.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is indeed true that when one
\nconquers a difficulty or goes forward, it creates a right current in the
\natmosphere. Moreover each time one gets an opening, it becomes more possible to
\nmake it more permanent.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes, a great progress should only
\nspur one to a greater progress beside which the first will appear as nothing.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes − one should always
\nhave one’s look turned forwards to the <\/p>\n

 <\/p>\n

\nPage ─ 1726<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

future − retrospection is
\nseldom healthy as it turns one towards a past consciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Take with you the peace and
\nquietude and joy and keep it by remembering always the Divine.<\/p>\n

 <\/p>\n

\u00a0<\/span>If the thoughts about the past and the future
\ncome merely as memories and imaginations, they are of no use and you should
\nquietly turn away your mind from them back to the Divine and to the yoga. If
\nthey are anything to the purpose, then refer them to the Divine, put them in
\nthe light of the Truth, so that you may have the truth about them or the right
\ndecision or formation for the future, if any decision is needed.<\/p>\n

 <\/p>\n

There is no
\nharm in the tears of which you speak, they come from the soul, the psychic
\nbeing, and are a help and not a hindrance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One cannot go back to the past,
\none has always to go in the future.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is always preferable to have
\none’s face turned towards the future than towards the past.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The past has not to be kept,
\n− one has to go into the future realisation. All that is necessary in the
\npast for the future will be taken up and given a new form. <\/p>\n

 <\/p>\n

\nPage ─ 1727<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SECTION SIX Difficulties of the Path        ALL who enter the spiritual path have to face the difficulties and ordeals of the path, those…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[19],"tags":[],"class_list":["post-940","post","type-post","status-publish","format-standard","hentry","category-24-letters-on-yoga-volume-24","wpcat-19-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/940","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=940"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/940\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=940"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=940"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=940"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}