{"id":943,"date":"2013-07-13T01:31:29","date_gmt":"2013-07-13T01:31:29","guid":{"rendered":"http:\/\/localhost\/?p=943"},"modified":"2013-07-13T01:31:29","modified_gmt":"2013-07-13T01:31:29","slug":"03-the-triple-transformation-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\/03-the-triple-transformation-vol-24-letters-on-yoga-volume-24","title":{"rendered":"-03_The Triple Transformation.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nPART \u2013 IV<\/span><\/font><\/p>\n

\n
\nS<\/font>ECTION<\/font>
\nO<\/font>NE <\/font> <\/span> <\/p>\n

\n <\/font><\/span>The Triple Transformation Psychic ─ Spiritual ─
\nSupramental<\/span><\/font> <\/font><\/span><\/p>\n

\n
\n <\/font><\/span><\/p>\n


\nT<\/font><\/span><\/b>HE<\/font><\/span>
\nfundamental realisations of this yoga are:<\/span><\/p>\n

1.
\nThe psychic change so that a complete devotion can be the main motive of the
\nheart and the ruler of thought, life and action in constant union with the
\nMother and in her Presence.<\/span><\/p>\n

2.
\nThe descent of the Peace, Power, Light, etc. of the Higher Consciousness
\nthrough the head and heart into the whole being, occupying the very cells of
\nthe body.<\/span><\/p>\n

3.
\nThe perception of the One and Divine infinitely everywhere, the Mother
\neverywhere and living in that infinite consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

You know the three
\nthings on which the realisation has to be based:<\/span><\/p>\n

(1)
\non a rising to a station above the mind and on the opening out of the cosmic
\nconsciousness;<\/span><\/p>\n

(2)
\non the psychic opening; and<\/span><\/p>\n

(3)
\non the descent of the higher consciousness with its peace, light, force,
\nknowledge, Ananda etc. into all the planes of the being down to the most
\nphysical.<\/span><\/p>\n

All
\nthis has to be done by the working of the Mother’s force aided by your
\naspiration, devotion and surrender.<\/span><\/p>\n

That
\nis the Path. The rest is a matter of the working out of these things for which
\nyou have to have faith in the Mother’s working.<\/span><\/p>\n

 <\/span><\/p>\n

When one speaks of the
\ndivine spark, one is thinking of the soul as a portion of the Divine which has
\ndescended from above into the manifestation rather than of something which has
\nseparated itself from the cosmos. It is the nature that has formed itself <\/span><\/p>\n

\nPage ─ 1091<\/span><\/p>\n

<\/p>\n
\n

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

out of the cosmic
\nforces − mind out of cosmic mind, life out of cosmic life, body out of
\ncosmic Matter.<\/span><\/p>\n

For
\nthe soul there are three realisations: − (1) the realisation of the
\npsychic being and consciousness as the divine element in the evolution; (2) the
\nrealisation of the cosmic Self which is one in all; (3) the realisation of the
\nSupreme Divine from which both individual and cosmos have come and of the
\nindividual being (Jivatma) as an eternal portion of the Divine.<\/span><\/p>\n

 <\/span><\/p>\n

The physical is of
\ncourse the basis − that of the overmind is in-between the two
\nhemispheres. The lower hemisphere must contain all the mind including its
\nhigher planes, the vital, the physical. The upper hemisphere contains the
\nDivine existence-consciousness-bliss, with the supermind as its means of
\nself-formulation. The overmind is at the head of the lower hemisphere and is
\nthe intermediate or transitional plane between the two.<\/span><\/p>\n

The
\npsychic being stands behind the heart supporting the mind, life and body. In
\nthe psychic transformation there are three main elements: (1) the opening of
\nthe occult inner mind, inner vital, inner physical, so that one becomes aware
\nof all that lies behind the surface mind, life and body\u2014(2) the opening of the
\npsychic being or soul by which it comes forward and governs the mind, life and
\nbody turning all to the Divine − (3) the opening of the whole lower being
\nto the spiritual truth − this last may be called the psycho-spiritual
\npart of the change. It is quite possible for the psychic transformation to take
\none beyond the individual into the cosmic. Even the occult opening establishes
\na connection with the cosmic mind, cosmic vital, cosmic physical. The psychic
\nrealises the contact with all-existence, the oneness of the Self, the universal
\nlove and other realisations which lead to the cosmic consciousness.<\/span><\/p>\n

But
\nall that is a result of the opening to the spiritual above and it comes by an
\ninfiltration or reflection of the spiritual light and truth in mind, life and
\nbody. The spiritual transformation proper begins or becomes possible when one
\nrises above the<\/span> <\/span><\/p>\n

\nPage ─ 1092<\/span><\/p>\n

<\/p>\n
\n

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

mind and lives there
\ngoverning all from above. Even in the psychic transformation one can rise above
\nby a sort of going above of the mental, vital, physical being and a return, but
\none does not yet live above in the summit consciousness where overmind has its
\nseat with the other planes that are above the human Mind.<\/span><\/p>\n

The
\nsupramental transformation can only come when the lid between the lower and
\nhigher hemispheres or halves of existence is removed and the supermind instead
\nof the overmind becomes the governing power of the existence − but of
\nthat nothing can be spoken now.<\/span><\/p>\n

 <\/span><\/p>\n

Between psychicisation
\nand spiritualisation there is a difference. The spiritual is the change that
\ndescends from above, the psychic is the change that comes from within by the
\npsychic dominating the mind, vital and physical.<\/span><\/p>\n

 <\/span><\/p>\n

Psychicisation means
\nthe change of the lower nature bringing right vision into the mind, right
\nimpulse and feeling into the vital, right movement and habit into the physical
\n− all turned towards the Divine, all based on love, adoration, bhakti
\n− finally, the vision and sense of the Mother everywhere in all as well
\nas in the heart, her Force working in the being, faith, consecration,
\nsurrender. <\/span><\/p>\n

The
\nspiritual change is the established descent of the peace, light, knowledge, power,
\nbliss from above, the awareness of the Self and the Divine and of a higher
\ncosmic consciousness and the change of the whole consciousness to that.<\/span><\/p>\n

 <\/span><\/p>\n

The two feelings are
\nboth of them right − they indicate the two necessities of the sadhana. One
\nis to go inward and open fully the connection between the psychic being and the
\nouter nature. The <\/span><\/p>\n

\nPage ─ 1093<\/span><\/p>\n

<\/p>\n
\n

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

other is to open
\nupward to the Divine Peace, Force, Light, Ananda above, to rise up into it and
\nbring it down into the nature and the body. Neither of these two movements, the
\npsychic and the spiritual, is complete without the other. If the spiritual
\nascent and descent are not made, the spiritual transformation of the nature
\ncannot happen; if the full psychic opening and connection is not made, the
\ntransformation cannot be complete. <\/span><\/p>\n

There
\nis no incompatibility between the two movements; some begin the psychic first,
\nothers the spiritual first, some carry on both together. The best way is to
\naspire for both and let the Mother’s Force work it out according to the need
\nand turn of the nature.<\/span><\/p>\n

 <\/span><\/p>\n

If the development of
\na higher consciousness did not bring things that were not before heard of by
\nthe mind, it would not be good for much. The unification of the psychic and the
\nhigher consciousness forces and activities is indispensable for the sadhana at
\none time or another.<\/span><\/p>\n

 <\/span><\/p>\n

The psychic is the
\nfirst of two transformations necessary − if you have the psychic
\ntransformation it facilitates immensely the other, i.e., the transformation of
\nthe ordinary human into the higher spiritual consciousness − otherwise
\none is likely to have either a slow and dull or exciting but perilous journey….<\/span><\/p>\n

I
\nhave never said anything about a \u201ctransformation of the psychic\u201d; I have always
\nwritten about a \u201cpsychic transformation\u201d of the nature, which is a very
\ndifferent matter. I have sometimes written of it as a psychicisation of the
\nnature. The psychic is in the evolution, part of the human being, its divine
\npart − so a psychicisation will not carry one beyond the present
\nevolution but will make the being ready to respond to all that comes from the
\nDivine or Higher Nature and unwilling to respond to the Asura, Rakshasa,
\nPishacha or Animal in the being or to any resistance of the lower nature which
\nstands in the way of the divine change.<\/span> <\/span><\/p>\n

\nPage ─ 1094<\/span><\/p>\n

<\/p>\n
\n

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

I have read your
\naccount of your sadhana. There is nothing to say, I think, − for it is
\nall right − except that the most important thing for you is to develop
\nthe psychic fire in the heart and the aspiration for the psychic being to come
\nforward as the leader of the sadhana. When the psychic does so, it will show
\nyou the \u201cundetected ego-knots\u201d of which you speak and loosen them or burn them
\nin the psychic fire. This psychic development and the psychic change of mind,
\nvital and physical consciousness is of the utmost importance because it makes
\nsafe and easy the descent of the higher consciousness and the spiritual
\ntransformation without which the supramental must always remain far distant.
\nPowers etc. have their place, but a very minor one so long as this is not done.<\/span><\/p>\n

 <\/span><\/p>\n

Everything is
\ndangerous in the sadhana or can be, except the psychic change.<\/span><\/p>\n

 <\/span><\/p>\n

The soul, the psychic
\nbeing is in direct touch with the divine Truth, but it is hidden in man by the
\nmind, the vital being and the physical nature. One may practise yoga and get
\nilluminations in the mind and the reason; one may conquer power and luxuriate
\nin all kinds of experiences in the vital; one may establish even surprising
\nphysical Siddhis; but if the true soul-power behind does not manifest, if the
\npsychic nature does not come into the front, nothing genuine has been done. In
\nthis yoga the psychic being is that which opens the rest of the nature to the
\ntrue supramental light and finally to the supreme Ananda. Mind can open by
\nitself to its own higher reaches; it can still itself and widen into the
\nImpersonal; it may too spiritualise itself in some kind of static liberation or
\nNirvana; but the supramental cannot find a sufficient base in a spiritualised
\nmind alone. If the inmost soul is awakened, if there is a new birth out of the
\nmere mental, vital and physical into the psychic consciousness, then this yoga
\ncan be done; otherwise (by the sole power of the mind or any other part) it is
\nimpossible…. If there is a refusal of the psychic new birth, a refusal to
\nbecome the child new born from the <\/span><\/p>\n

\nPage ─ 1095<\/span><\/p>\n

<\/p>\n
\n

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

Mother, owing to
\nattachment to intellectual knowledge or mental ideas or to some vital desire,
\nthen there will be a failure in the sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

The psychic being is
\nalways there, but is not felt because it is covered up by the mind and vital;
\nwhen it is no longer covered up, it is then said to be awake. When it is awake,
\nit begins to take hold of the rest of the being, to influence it and change it
\nso that all may become the true expression of the inner soul. It is this change
\nthat is called the inner conversion. There can be no conversion without the
\nawakening of the psychic being.<\/span><\/p>\n

 <\/span><\/p>\n

In using the
\nexpression \u201copening of the psychic\u201d I was thinking not of an ordinary psychic
\nopening producing some amount of psychic (as opposed to vital) love and bhakti,
\nbut of what is called the coming in front of the psychic. When that happens one
\nis aware of the psychic being with its simple spontaneous self-giving and feels
\nits increasing direct control (not merely a veiled or half veiled influence)
\nover mind, vital and physical. Especially there is the psychic discernment
\nwhich at once lights up the thoughts, emotional movements, vital pushes,
\nphysical habits and leaves nothing there obscure, substituting the right
\nmovements for the wrong ones. It is this that is difficult and rare, more often
\nthe discernment is mental and it is the mind that tries to put all in order. In
\nthat case, it is the descent of the higher consciousness through the mind that
\nopens the psychic, instead of the psychic opening directly.<\/span><\/p>\n

 <\/span><\/p>\n

Nobody said it [the
\nopening of the psychic] must be done necessarily from above. Naturally it is
\ndone direct and is most effective then. But when it is found difficult to do it
\ndirect, as it is in certain natures, then the change begins from above and the
\nconsciousness descending from there has to liberate the heart- <\/span><\/p>\n

\nPage ─ 1096<\/span><\/p>\n

<\/p>\n
\n

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

centre. As it acts on
\nthe heart-centre, the psychic action becomes more possible.<\/span><\/p>\n

 <\/span><\/p>\n

It [the dynamic
\ndescent from above into the heart] can help the psychic to come forward, but it
\ndoes not always do so automatically − it at least creates better
\nconditions for the psychic.<\/span><\/p>\n

 <\/span><\/p>\n

The direct opening of
\nthe psychic centre is easy only when the ego-centricity is greatly diminished
\nand also if there is a strong bhakti for the Mother. A spiritual humility and
\nsense of submission and dependence is necessary.<\/span><\/p>\n

 <\/span><\/p>\n

What is meant by [the
\npsychic’s] coming to the front is simply this. The psychic ordinarily is deep
\nwithin. Very few people are aware of their souls − when they speak of
\ntheir soul, they usually mean the vital + mental being or else the (false) soul
\nof desire. The psychic remains behind and acts only through the mind, vital and
\nphysical wherever it can. For this reason the psychic being except where it is
\nvery much developed has only a small and partial, concealed and mixed or
\ndiluted influence on the life of most men. By coming forward is meant that it
\ncomes from behind the veil, its presence is felt already in the waking daily
\nconsciousness, its influence fills, dominates, transforms the mind and vital
\nand their movements, even the physical. One is aware of one’s soul, feels the
\npsychic to be one’s true being, the mind and the rest begin to be only
\ninstruments of the inmost within us.<\/span><\/p>\n

The
\ninner mental, vital, physical are also veiled, but much nearer to the surface
\nand much of their movements or inspirations get through the veil (but not in
\nany fullness or purity) in the lives of developed human beings, something even
\nin the lives of ordinary people. But these too in yoga throw down the veil
\nafter a time and come in front and their action predominates in<\/span> <\/span><\/p>\n

\nPage ─ 1097<\/span><\/p>\n

<\/p>\n
\n

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

the consciousness
\nwhile the external is no longer felt as one’s own self but only as a front or
\neven a fringe of the being.<\/span><\/p>\n

 <\/span><\/p>\n

It seems to me that
\nyou must know by this time about the psychic being − that it is behind
\nthe veil and its consciousness also; only a little comes out in the mind and
\nvital and physical. When that consciousness is not concealed, when you are
\naware of your soul (the psychic being), when its feelings and consciousness are
\nyours, then you have got the consciousness of the psychic being. The feelings
\nand aspirations of the psychic being are all turned towards truth and right
\nconsciousness and the Divine; it is the only part that cannot be touched by the
\nhostile forces and their suggestions.<\/span><\/p>\n

 <\/span><\/p>\n

The psychic being
\nemerges slowly in most men, even after taking up sadhana. There is so much in
\nthe mind and vital that has to change and readjust itself before the psychic
\ncan be entirely free. One has to wait till the necessary process has gone far
\nenough before it can burst its agelong veil and come in front to control the
\nnature. It is true that nothing can give so much inner happiness and joy −
\nthough peace can come by the mental and vital liberation or through the growth
\nof a strong samatā<\/i> in the being.<\/span><\/p>\n

 <\/span><\/p>\n

There is no process
\nfor it [getting the psychic in front]. It comes like the other things −
\nyou have to aspire for it and it can only happen when you are sufficiently
\nadvanced.<\/span><\/p>\n

 <\/span><\/p>\n

Then only can the
\npsychic being fully open when the sadhak has got rid of the mixture of vital
\nmotives with his sadhana and is capable of a simple and sincere self-offering
\nto the Mother. If there is any kind of egoistic turn or insincerity of motive,
\nif<\/span><\/p>\n

\n

\nPage ─ 1098<\/span><\/p>\n

\n <\/span><\/p>\n<\/div>\n

the yoga is done under
\na pressure of vital demands, or partly or wholly to satisfy some spiritual or
\nother ambition, pride, vanity or seeking after power, position or influence
\nover others or with any push towards satisfying any vital desire with the help
\nof the yogic force, then the psychic cannot open, or opens only partially or
\nonly at times and shuts again because it is veiled by the vital activities; the
\npsychic fire fails in the strangling vital smoke. Also, if the mind takes the
\nleading part in the yoga and puts the inner soul into the background, or if the
\nbhakti or other movements of the sadhana take more of a vital than of a psychic
\nform, there is the same inability. Purity, simple sincerity and the capacity of
\nan unegoistic unmixed self-offering without pretension or demand are the
\ncondition of an entire opening of the psychic being. <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Of course the ego and
\nthe vital with its claims and desires is always the main obstacle to the
\nemergence of the psychic. For they make one live, act, do sadhana even for
\none’s own sake and psychicisation means to live, act and do sadhana for the
\nsake of the Divine.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If desire is rejected
\nand no longer governs the thought, feeling or action and there is a steady
\naspiration of an entirely sincere self-giving, the psychic usually after a time
\nopens of itself.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

To bring the psychic
\nforward, selfishness and demand (which is the base of the vital feelings) must
\nbe got rid of \u2013 at least never accepted.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the flow of love and
\njoy from the heart-centre] can be misused on a large scale only if there is a
\nstrong and vehement vital ego<\/span> <\/span><\/p>\n

 <\/p>\n

\n

\nPage \u2013 1099<\/span><\/p>\n

<\/p>\n
\n

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

not
\naccustomed to correction or else a vital full of the kāmavāsanā<\/i> On a small scale it can be misused by the
\nsmall selfishnesses, vanities, ambitions, demands of the lower vital supporting
\nthemselves upon it. If you are on guard against these things then there is no
\ndanger of misuse. If the psychic puts forth psychic discernment along with the
\nlove, there is no danger, for the light of psychic discernment at once refuses
\nall mixture or misuse.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Aspiration,
\nconstant and sincere, and the will to turn to the Divine alone are the best
\nmeans to bring forward the psychic.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nIt
\n[the psychic] comes forward of itself either through constant love and
\naspiration or when the mind and vital have been made ready by the descent from
\nabove and the working of the Force.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If
\nthere is the will to surrender in the central being, then the psychic can come
\nforward.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The
\ncentral being is above the Adhar \u2013 most people are not aware of their central
\nbeing (Jivatma) \u2013 they are aware only of the ego. <\/span><\/p>\n

 <\/p>\n

\n      
\n<\/span><\/font>
\nThe psychic is the soul, it
\nis a portion of the Divine that supports the mind and body in the evolution.
\nThe psychic gets the Divine’s help directly from the Divine.<\/span><\/p>\n

 <\/p>\n

The
\ncentral being is that on which all the others depend. If it makes its
\nsurrender, that is, renounces its separate fulfilment in order to be an
\ninstrument of the Divine, then it is easier for the mind, vital and physical to
\nsurrender. <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1100<\/span><\/p>\n<\/div>\n

It has nothing to do
\nwith suitable circumstances. If the will of the central being turns towards
\nunion with the Divine, then it renounces its separate fulfilment.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the psychic being]
\nhas to be surrendered consciously and with more and more knowledge. The psychic
\naspires to the Divine or answers to things divine, it is surrendered in
\nprinciple, but it has to develop its surrender in detail carrying with it the
\nsurrender of all the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Nothing done in the
\npast or present can prevent the psychic from coming forward if there is the
\ntrue will to get rid of these things and live in the psychic and spiritual
\nconsciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

 Your first
\nexperience was that of the opening of the psychic; you became aware of the
\npsychic being and its aspirations and experiences and of the external being in
\nfront, as two separate parts of your consciousness. You were not able to keep
\nthis experience because the vital was not purified and pulled you out into the
\nordinary external consciousness. Afterwards, you got back into the psychic and
\nwere at the same time able to see your ordinary vital nature, to become aware
\nof its defects and to work by the power of the psychic for its purification. I
\nwrote to you at the beginning that this was the way; for if the psychic is
\nawake and in front, it becomes easy to remain conscious of the things that have
\nto be changed in the external nature and it is comparatively easy too to change
\nthem. But if the psychic gets veiled and retires in the background, the outer
\nnature left to itself finds it difficult to remain conscious of its own wrong
\nmovements and even with great effort cannot succeed in getting rid of them. You
\ncan see yourself, as in the matter of the food, that with the psychic active
\nand awake the right attitude comes naturally<\/span><\/p>\n

 <\/p>\n

\nPage
\n─ 1101<\/span><\/p>\n

<\/p>\n
\n

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

\nand whatever
\ndifficulty there was soon diminishes or even disappears.<\/span><\/p>\n

\n <\/p>\n

I
\ntold you also at that time that there was a third part of the nature, the inner
\nbeing (inner mind, inner vital, inner physical) of which you were not yet
\naware, but which must also open in turn. It is this that has happened in your
\nlast experience. What you felt as a part of you, yourself but not your physical
\nself, rising to meet the higher consciousness above, was this inner being; it
\nwas your (inner) higher vital being which rose in that way to join the highest
\nSelf above \u2013 and it was able to do so, because the work of purifying the outer
\nvital nature had begun in earnest. Each time there is a purification of the
\nouter nature, it becomes more possible for the inner being to reveal itself, to
\nbecome free and to open to the higher consciousness above.<\/span><\/p>\n

 <\/p>\n

When
\nthis happens, several other things happen at the same time. First, one becomes
\naware of the silent Self above \u2013 free, wide, without limits, pure, untroubled
\nby the mental, vital and physical movements, empty of ego and limited
\npersonality, \u2013 this is what you have described in your letter. Secondly, the
\nDivine Power descends through this silence and freedom of the Self and begins
\nto work in the Adhara. This is what you felt as a pressure; its coming through
\nthe top of the head, the forehead and eyes and nose meant that it was working
\nto open the mental centres \u2013 especially the two higher centres of thought and
\nwill and vision \u2013 in the inner mental being. These two centres are called the
\nthousand-petalled lotus and the ājnā
\ncakra<\/i> between the eyebrows. Thirdly, by this working the inner parts of the
\nbeing are opened and freed; you are liberated from the limitations of the
\nordinary personal mind, vital and physical and become aware of a wider
\nconsciousness in which you can be more capable of the needed transformation.
\nBut that is necessarily a matter of time and long working and you are only
\ntaking the first steps in this way.<\/span><\/p>\n

 <\/p>\n

When
\none goes into the inner being, the tendency is to go entirely inside and lose
\nconsciousness of the outside world \u2013 this is what people call Samadhi. But it
\nis also necessary to be able to have the same experiences (of the Self, the
\nworkings in the inner consciousness, etc.) in the waking state. The best rule <\/span>
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage
\n─ 1102<\/span><\/p>\n

<\/p>\n
\n

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

for you will be to
\nallow the entire going inside only when you are alone and not likely to be
\ndisturbed, and at other times to accustom yourself to have these experiences
\nwith the physical consciousness awake and participating in them or at least
\naware of them.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When the psychic being
\nawakens, you grow conscious of your own soul; you know your self. And you no
\nlonger commit the mistake of identifying yourself with the mental or with the
\nvital being. You do not mistake them for the soul.<\/span><\/p>\n

 <\/p>\n

Secondly,
\nwhen awakened, the psychic being gives true bhakti for God or for the Guru.
\nThat bhakti is quite different from mental or vital bhakti.<\/span><\/p>\n

 <\/p>\n

In
\nthe mind one may have admiration or appreciation for the intellectual greatness
\nof the man \u2013 or Guru, but it is merely mental; it does not carry the matter
\nvery far. Of course there is no harm in having that also. But by itself it does
\nnot open the whole of the inner being; it only establishes a mental contact.<\/span><\/p>\n

 <\/p>\n

The
\nvital bhakti demands and demands. It imposes its own conditions. It surrenders
\nitself to God, but conditionally. It says to God, \u201cYou are so great, I worship
\nyou, and now satisfy my this desire or that ambition, make me great, make me a
\ngreat sadhak, a great yogin, etc.\u201d<\/span><\/p>\n

 <\/p>\n

The
\nunillumined mind also surrenders to the Truth, but makes its own conditions. It
\nsays to the Truth, \u201cSatisfy my judgment and my opinion\u201d; it demands the Truth
\nto cast itself in the mind’s own forms.<\/span><\/p>\n

 <\/p>\n

The
\nvital being also insists on the Truth to throw itself into its own movement of
\nforce. The vital being pulls at the Higher Power and pulls and pulls at the
\nvital being of the Guru.<\/span><\/p>\n

 <\/p>\n

Both
\nof them (the mental and the vital) have got an arri\u00e8re pens\u00e9e<\/i> (mental reservation) in their surrender.<\/span><\/p>\n

 <\/p>\n

But
\nthe psychic being and its bhakti are not like that. Because it is in direct
\ncommunication with the Divinity behind, it is capable of true bhakti. Psychic
\nbhakti does not make any demand, makes no reservation. It is satisfied with its
\nown existence. The psychic being knows how to obey the Truth in the<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage
\n─ 1103<\/span><\/p>\n

<\/p>\n
\n

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

\n <\/span>right
\nway. It gives itself up truly to God or to Guru, and because it can give itself
\nup truly, therefore it can also receive truly.<\/span><\/p>\n

\n <\/p>\n

Thirdly,
\nwhen the psychic being comes to the surface, it feels sad when the mental or
\nthe vital being is making a fool of itself. That sadness is purity offended.<\/span><\/p>\n

 <\/p>\n

When
\nthe mind is playing its own game or when the vital being is carried away by its
\nown impulses, it is the psychic being which says, \u201cI don’t want these things;
\nwhat am I here for after all? I am here for the Truth, I am not here for these
\nthings.\u201d<\/span><\/p>\n

 <\/p>\n

Psychic
\nsadness is again different from mental dissatisfaction or vital sadness or
\nphysical depression.<\/span><\/p>\n

 <\/p>\n

If
\nthe psychic being is strong, it makes itself felt on the mental or the vital
\nbeing, and forces them \u2013 compels them \u2013 to change. But if it is weak, the other
\nparts take advantage of it and use the psychic sadness to their own advantage.<\/span><\/p>\n

 <\/p>\n

In
\nsome cases the psychic being comes up to the surface and upsets the mental or
\nthe vital being and throws everything into disorder. But if the mind or the
\nvital being is stronger than the psychic, then it casts only an occasional
\ninfluence and gradually retires behind. All its cry is in the wilderness; and
\nthe mental or the vital being goes on in its own round.<\/span><\/p>\n

 <\/p>\n

Lastly,
\nthe psychic being refuses to be deceived by appearances. It is not carried away
\nby falsehood. It refuses to be depressed by falsehood \u2013 nor does it exaggerate
\nthe truth. For example, even if everything around says, \u201cThere is no God\u201d, the
\npsychic being refuses to believe in it. It says, \u201cI know, and I know because I
\nfeel.\u201d<\/span><\/p>\n

 <\/p>\n

And
\nbecause it knows the thing behind, it is not deceived by appearances. It
\nimmediately feels the Force.<\/span><\/p>\n

 <\/p>\n

Also,
\nwhen the psychic being is awakened, it throws out all the dross from the emotional
\nbeing and makes it free from sentimentalism or the lower play of emotionalism.<\/span><\/p>\n

 <\/p>\n

But
\nit does not carry in it the dryness of the mind or the exaggeration of the
\nvital feelings. It gives the just touch to each emotion.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

[The signs of the psychic’s
\ncoming forward:] A central love, <\/span><\/p>\n

 <\/p>\n

\nPage ─
\n1104<\/span><\/p>\n

<\/p>\n
\n

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

\n <\/span>bhakti,
\nsurrender, giving everything, a sight within that sees always clearly what is
\nspiritually right or wrong and automatically rejects the latter \u2013 a movement of
\nentire consecration and dedication of all in one to the Mother.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is one part of
\nthe psychic experience \u2013 the other is a complete self-giving, absence of
\ndemand, a prominence of the psychic being by which all that is false, wrong,
\negoistic, contrary to the Divine Truth, Divine Will, Divine Purity and Light is
\nshown, falls away, cannot prevail in the nature. With all that the increase of
\nthe psychic qualities, gratitude, obedience, unselfishness, fidelity to the
\ntrue perception, true impulse etc. that comes from the Mother or leads to the
\nMother. When this side grows, then the other, the Presence, Love, Joy, Beauty
\ncan develop and be permanently there.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The conversion which
\nkeeps the consciousness turned towards the light and makes the right attitude
\nspontaneous and natural and abiding and rejection also spontaneous is the
\npsychic conversion. That is to say, man usually lives in his vital and the body
\nis its instrument and the mind its counsellor and minister (except for the few
\nmental men who live mostly for the things of the mind, but even they are in subjection
\nto the vital in their ordinary movements). The spiritual conversion begins when
\nthe soul begins to insist on a deeper life and is complete when the psychic
\nbeing becomes the basis or the leader of the consciousness and mind and vital
\nand body are led by it and obey it. Of course, if that once happens fully,
\ndoubt, depression and despair cannot come any longer, although there may be and
\nare difficulties still. If it is not fully, still fundamentally accomplished,
\neven then these things either do not come or are brief passing clouds on the
\nsurface \u2013 for there is a rock of support and certitude at the base, which even
\nif partially covered cannot disappear altogether.<\/span><\/p>\n

 <\/p>\n

Mostly
\nhowever, the constant recurrence of depression and <\/span> <\/span><\/p>\n

\nPage
\n─ 1105<\/span><\/p>\n

<\/p>\n
\n

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

\ndespair or of doubt
\nand revolt is due to a mental or vital formation which takes hold of the vital
\nmind and makes it run round always in the same circle at the slightest
\nprovoking cause or even without cause. It is like an illness to which the body
\nconsents from habit and from belief in the illness even though it suffers from
\nit, and once started the illness runs its habitual course unless it is cut
\nshort by some strong counteracting force. If once the body can withdraw its
\nconsent, the illness immediately or quickly ceases, \u2013 that was the secret of
\nthe Cou\u00e9 system. So too, if the vital mind withdraws its consent, refuses to be
\ndominated by the habitual suggestions and the habitual movements, these
\nrecurrences of depression and despair can be made soon to cease. But it is not
\neasy for this mind, once it has got into the habit of consent, even a quite
\npassive and suffering and reluctant consent, to cancel the habit and get rid of
\nthe black circle. It can be done easily only when the mind refuses any longer
\nto believe in the suggestions or accept the ideas or feelings that start the
\ncircle.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Once the condition has
\ncome in which the thoughts that cross are not believed, accepted or allowed to
\ngovern the conduct, it must be understood that the vital mind is no longer
\ndominant − for the nature of the vital mind is always to cloud the true
\nmind’s perception and drive it towards action. Neither the vital mind nor the
\nphysical mind are things that have to be got rid of, but they must be
\nquietened, purified, controlled and transformed. That will take place fully
\nwhen the thinking mind becomes fully conscious and when the psychic comes
\nforward and leads and governs both it and the vital and physical being. Your
\nthinking mind is becoming more and more conscious; that is shown by what you
\nwrite, for the perceptions there expressed are quite clear-seeing and correct
\nand show an increasingly right understanding. Moreover what is making you
\nconscious is the increase of pressure of the psychic behind to come forward.
\nFor what you felt as trying to come out from behind was the psychic itself. The
\nfeeling of flowers and fragrance and a coolness and peace are always sure signs
\nthat the psychic is becoming active. It <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1106<\/span><\/p>\n<\/div>\n

has been developing in
\nyou for some time past, only it was covered over by rushes of the vital mind
\nwhich did not want to lose its hold or its place. Now that the vital mind is
\nquiet, it is again the psychic that is pressing to come forward and establish
\nits influence. <\/span><\/p>\n

 <\/p>\n

The
\nthoughts that came afterwards about the defects of your action towards others,
\nrepentance and the reasons why you could not establish proper relations with
\nothers were the result of this psychic emergence. For when the psychic comes
\nforward or when it strongly influences mind or vital, then one begins to see
\nclearly and rightly about one’s own nature and action and about things and
\nabout others and to have the right feelings. It was under this pressure of the
\npsychic also that while the mind got these right thoughts and perceptions, the
\nvital felt repentance for what had been done and wished to ask forgiveness. But
\nwhile this readiness to ask forgiveness was in itself a right feeling, to do so
\nphysically would not have been quite the wisest or best action. So the psychic
\nitself at once told you what was the true thing to do, to ask forgiveness
\ninstead from the Mother. What was necessary having been done in the mind and
\nvital, the psychic then cleared the whole consciousness and brought back its
\nown quiet and peace. I explain all that to you so that you may begin to
\nunderstand how these things work within and what is meant by the psychic and
\nits action and influence. <\/span><\/p>\n

 <\/p>\n

The
\nvision you had of the other luminous and peaceful and beautiful world was a
\nsort of symbolic image of the true physical consciousness and the world in
\nwhich it lives, the physical consciousness as it is when it is directly under
\nthe control of the psychic, and the character of the world which it tends to
\ncreate for itself.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is your psychic
\nbeing which came in front, probably, or else it is the true vital being in you
\nwhich was able to come in front because you took the psychic attitude. When the
\npsychic being comes in front, there is an automatic perception of the true and
\nuntrue, the divine and the undivine, the spiritual right and wrong of things,
\nand the false vital and mental movements and attacks <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1107<\/span><\/p>\n<\/div>\n

 are immediately
\nexposed and fall away and can do nothing; gradually the vital and physical as
\nwell as the mind get full of this psychic light and truth and sound feeling and
\npurity, and such violent attacks as you have are impossible. When the true
\nvital being comes forward, it is something wide and strong and calm, an unmoved
\nand powerful warrior for the Divine and the Truth, repelling all enemies,
\nbringing in a true strength and force, and opening the vital to the greater
\nconsciousness above. It has to be seen which of the two it is you feel within.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the psychic
\nbeing in you that has come forward \u2013 d when the psychic being comes forward all
\nis happiness, the right attitude, the right vision of things. Of course in one
\nsense it is the same I that puts forward different parts of itself. But when
\nthese different parts are all under the control of the psychic and turned by it
\ntowards the reception of the higher consciousness, then there begins the
\nharmonisation of all the parts and their progressive recasting into moulds of
\nthe higher consciousness growing in peace, light, force, love, knowledge,
\nAnanda which is what we call the transformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the action of
\nthe psychic being, not the being itself, that gets mixed with the mental, vital
\nand physical disabilities because it has to use them to express what little of
\nthe true psychic feeling gets through the veil. It is by the heart’s aspiration
\nto the Divine that the psychic being gets free from these disabilities.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If it is the sense of
\nthe Presence that you have, then you are living in the consciousness of the
\npsychic centre. Thinking with the mind is good because it leads towards that,
\nbut it is not in itself that living in the psychic centre.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1108<\/span><\/p>\n

\n

\nThat is good. It means
\nthat the psychic has come up again. When the psychic is in the front, the
\nsadhana becomes natural and easy and it is only a question of time and natural
\ndevelopment. When the mind or the vital or the physical consciousnessis on the
\ntop, then the sadhana is a tapasya and a struggle.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you feel is the
\ntrue psychic opening and it is that for which you should always aspire and
\nreject other things until it becomes your normal base of consciousness. Once
\nthat is there, it is possible to call down through it a strength from above
\nwhich will make the vital strong and remove the weakness. Your sadhana is still
\ntoo mental and therefore difficult and slow; it is the psychic opening that
\nmakes a more satisfying and rapid progress possible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

You are describing the
\naction of the ordinary existence, not the yoga. Yoga is a seeking (not a mental
\nsearching), it is not experimenting in contraries and contradictories. It is
\nthe mind that does that and the mind that analyses. The soul does not search,
\nanalyse, experiment \u2013 seeks, feels, experiences. <\/span><\/p>\n

 <\/p>\n

The
\nonly grain of truth in your statement is that the yoga is very usually a series
\nof ups and downs till you get to a certain height. But there is a quite
\ndifferent reason for that \u2013 not vagaries of the soul. On the contrary, when the
\npsychic being gets in front and becomes master, there comes in a fundamentally
\nsmooth action and although there are difficulties and undulations of movement,
\nthese are no longer of an abrupt or dramatic character.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The soul in itself
\ncontains all possible strength, but most of it is held behind the veil and it
\nis what comes forward in the nature that makes the difference. In some people
\nthe psychic element is strong and in others weak; in some people the mind is
\nthe<\/span> <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1109<\/span><\/p>\n<\/div>\n

strongest part and
\ngoverns, in others the vital is the strongest part and leads or drives. But by
\nsadhana the psychic being can be more and more brought forward till it is
\ndominant and governs the rest. If it were already governing, then the struggles
\nand difficulties of the mind and vital would not at all be severe; for each man
\nin the light of the psychic would see and feel the truth and more and more
\nfollow it. <\/span><\/p>\n

 <\/p>\n

The
\nexperience you had of the wideness with many roads opening was an image of the
\nhigher consciousness in which all the movements of the being are open, true and
\nhappy − the ignorance and incapacity of the lower nature disappear. It is
\nthat that the light from above is bringing.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The psychic, when it
\nacts as the main power, acts through a certain feeling and inherent psychic
\nsense which repels the falsehood. But the ranges of mind above mind do not act
\nin that way \u2013 there it is discrimination and will that act and their action is
\nwider but less sure and less automatic so to speak.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When the concentration
\nis at the top of the head, it means that the mental being is joining the higher
\nconsciousness there and there is not much resistance or none. The other place
\nindicates the joining is of the psychic being to the higher consciousness,
\nhence the greater silence, as the psychic is more central than the mental
\nbeing; but also there is the attempt to join through the psychic the rest of
\nthe lower consciousness to the higher and there there is a resistance. The
\nmental joining does not affect the vital and physical, so they remain quiet or
\ncan do so for the present \u2013 the psychic joining puts on them a pressure to
\nwhich the first reaction is the sense of fatigue and the last might be a
\nturmoil. But the psychic joining if effectual is much more powerful for the
\nchange of the whole being.<\/span> <\/span><\/p>\n

\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1110<\/span><\/p>\n<\/div>\n

The soul is the
\nwitness, upholder, experiencer, but it is master only in theory, in fact it is
\nnot-master, anīśa<\/i>, so long as it consents to the Ignorance.
\nFor that is a general consent which implies that the Prakriti gambols about
\nwith the Purusha and does pretty well what she likes with him. When he wants to
\nget back his mastery, make the theoretical practical, he needs a lot of tapasya
\nto do it. <\/span><\/p>\n

 <\/p>\n

The
\npsychic has always been veiled, consenting to the play of mind, physical and
\nvital, experiencing everything through them in the ignorant mental, vital and
\nphysical way. How then can it be that they are bound to change at once when it
\njust takes the trouble to whisper or say, \u201cLet there be Light\u201d? They have a
\ntremendous negating power and can refuse and do refuse pointblank. The mind
\nresists with an obstinate persistency in argument and a constant confusion of
\nideas, the vital with a fury of bad will aided by the mind’s obliging
\nreasonings on its side, the physical resists with an obstinate inertia and
\ncrass fidelity to old habit, and when they have done, the general Nature comes
\nin and says, \u201cWhat, you are going to get free from me so easily? Not, if I know
\nit,\u201d and it besieges and throws back the old nature on you again and again as
\nlong as it can. Yet you say it is the soul that wants all this \u201cfun\u201d and goes
\noff laughing and prancing to get some more!<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is always a part
\nof the mind, of the vital, of the body which is or can be influenced by the
\npsychic; they can be called the psychic-mental, the psychic-vital, the
\npsychic-physical. According to the personality or the degree of evolution of
\neach person, this part can be small or large, weak or strong, covered up and
\ninactive or prominent and in action. When it acts the movements of the mind,
\nvital or physical accept the psychic motives or aims, partake of the nature of
\nthe psychic or follow its aims but with a modification in the manner which
\nbelongs to the mind, vital or physical. The psychic-vital seeks after the
\nDivine, but it has a demand in its self-giving, desire, vital eagerness. The
\npsychic has not, for the psychic has instead pure self-giving,<\/span> <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1111<\/span><\/p>\n<\/div>\n

aspiration, intensity
\nof psychic fire. The psychic-vital is subject to pain and suffering, which
\nthere is not in the psychic. <\/span><\/p>\n

 <\/p>\n

Atma
\nis not the same as psychic \u2013 Atma is the self which is one in all, calm, wide,
\never at peace, always free. The psychic being is the soul within that
\nexperiences life and develops with evolving mind and life and body. The psychic
\ndoes not suffer like the vital or body, it has not pain or anguish or despair;
\nbut it has a psychic sorrow which is different from these things. There is a
\nkind of quiet sweet sadness of yearning which it feels when things go against
\nthe Divine, when the obscurity and obstacles are too heavy, when the mind,
\nvital and physical follow after other things, when evil and falsehood and
\ndarkness seem to be too strong for the Light. It does not despair, \u2013 feels that
\nthese things ought not to be and the psychic yearning for it to be otherwise
\nbecomes so intense that it is felt as if something akin to sadness. <\/span><\/p>\n

 <\/p>\n

\nAs
\nfor the psychic not being in front, that cannot be brought about all at once, \u2013
\nother parts of the being must be prepared for the change and the veil between
\nmust become thinner and thinner. It is for that experiences come and there is
\nthe working on the inner mind and vital and physical as well as on the outer
\nnature. <\/span><\/p>\n

 <\/p>\n

The
\nvision you had was of the way to the goal. Shiva on the way is the Power that
\npours the light but also scrutinizes the sadhak to see whether he is ready for
\nthe farther advance. When he lets him pass, then is the rush of new and higher
\nexperiences, the march and progress of the divine forces, the Gods and their
\npowers, the transformation of the nature into a higher consciousness. It was
\nthese powers that you saw passing in your vision.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The division of the
\nbeing of which you speak is a necessary stage in the yogic development and
\nexperience. One feels that there is a twofold being, the inner psychic which is
\nthe true one and the other, the outer human being which is instrumental for the
\noutward life. To live in the inner psychic being in union with the Divine while
\ndoing the outward work, as you feel, is the first stage <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1112<\/span><\/p>\n<\/div>\n

 in Karmayoga.
\nThere is nothing wrong in these experiences; they are indispensable and normal
\nat this stage. <\/span><\/p>\n

 <\/p>\n

If
\nyou feel no bridge between the two, it is possibly because you are not yet
\nconscious of what connects the two. There is an inner mental, an inner vital,
\nan inner physical which connects the psychic and the external being. About
\nthis, however, you need not be anxious at present. <\/span><\/p>\n

 <\/p>\n

The
\nimportant thing is to keep what you have and let it grow, to live always in the
\npsychic being, your true being. The psychic will, in due time, awaken and turn
\nto the Divine all the rest of the nature, so that even the outer being will
\nfeel itself in touch with the Divine and moved by the Divine in all it is and
\nfeels and does.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It was certainly an
\nexperience of great value, a psychic experience par excellence<\/i>. \u201cA
\nfeeling of velvety softness within \u2013 an ineffable plasticity within\u201d is a
\npsychic experience and can be nothing else. It means a modification of the
\nsubstance of the consciousness especially in the vital-emotional part, and such
\na modification prolonged or repeated till it became permanent would mean a
\ngreat step in what I call the psychic transformation of the being. It is just
\nthese modifications in the inner substance that make transformation possible.
\nFurther, it was a modification that made a beginning of knowledge possible \u2013
\nfor by knowledge we mean in yoga not thought or ideas about spiritual things
\nbut psychic understanding from within and spiritual illumination from above.
\nTherefore the first result was this feeling \u201cthat there was no ignominy in not
\nunderstanding it, that the true understanding would come only when one realised
\nthat one was completely impotent\u201d. This was itself a beginning of understanding
\n\u2013 a psychic understanding, something felt within which sheds a light or brings
\nup a spiritual truth that mere thinking would not have given, also a truth that
\nis effective in bringing both the enlightenment and solace you needed \u2013 for
\nwhat the psychic being brings with it always is light and happiness, an inner
\nunderstanding and relief and solace.<\/span> <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1113<\/span><\/p>\n<\/div>\n

Another
\nvery promising aspect of this experience is that it came as an immediate
\nresponse to an appeal to the Divine. You asked for the understanding and the
\nway out and at once Krishna showed you both \u2013 the way out was the change of the
\nconsciousness within, the plasticity which makes the knowledge possible and
\nalso the understanding of the condition of mind and vital in which the true
\nknowledge or power of knowledge could come. For the inner knowledge comes from
\nwithin and above (whether from the Divine in the heart or from the Self above)
\nand for it to come, the pride of the mind and vital in the surface mental ideas
\nand their insistence on them must go. One must know that one is ignorant before
\none can begin to know. This shows that I am not wrong in pressing for the
\npsychic opening as the only way out. For as the psychic opens, such responses
\nand much more also become common and the inner change also proceeds by which
\nthey are made possible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What was meant [by
\n\u201cplasticity within\u201d] I suppose was the psychic plasticity which makes surrender
\npossible along with a free openness to the Divine working from above.
\nPlasticity within is opposed to the rigidity which insists on maintaining one’s
\nown ideas, feelings, habitual ways of consciousness as opposed to the higher
\nthings from above or from the psychic within.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If it was something in
\nthe heart it must be the psychic behind which is often felt as if deep down
\nsomewhere or rising out of a depth. If one goes to it, it is felt often as if
\none were going into a deep well. <\/span><\/p>\n

 <\/p>\n

The
\nshock must have been the psychic force trying to open the mental and vital lid
\nwhich covers the soul.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is evidently the
\npsychic \u2013 it is often seen as a deep well or <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1114<\/span><\/p>\n<\/div>\n

\nabyss into which
\none plunges; but here it is evidently the psychic penetrating down into all the
\nlower planes and also rising up to the higher planes above.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The psychic being is
\nin the heart centre in the middle of the chest (not in the physical heart, for
\nall the centres are in the middle of the body), but it is deep behind. When one
\nis going away from the vital into the psychic, it is felt as if one is going
\ndeep deep down till one reaches that central place of the psychic. The surface
\nof the heart centre is the place of the emotional being; from there one goes
\ndeep to find the psychic. The more one goes, the more intense becomes the
\npsychic happiness which you describe.<\/span><\/p>\n

 <\/p>\n

I
\nhope the pain will have gone. When these things come always call the Mother and
\nlet her force act on you.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The place of the
\npsychic is deep within the heart, \u2013 but deep within<\/i>, not on the surface
\nwhere the ordinary emotions are. But it can come forward and occupy the surface
\nas well as be within, \u2013 then the emotions themselves become no longer vital
\nthings, but psychic emotions and feelings. The psychic so standing in front can
\nalso extend its influence everywhere, to the mind for instance so as to
\ntransform its ideas or to the body so as to transform its habits and its
\nreactions.\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/p>\n

The
\nperson you saw above was probably some form of myself. The sadhak can see us in
\nvision not only in our physical form but in others that we have on different
\nplanes of being. <\/span><\/p>\n

 <\/p>\n

The
\nexperience… is one of those dream experiences that one gets in the vital
\nplane, \u2013 for there things good and bad, pleasant and unpleasant are very close
\nto each other.<\/span><\/p>\n

 <\/p>\n

To
\nrecognise, as you have done, a fault in the nature does not indeed remove it
\naltogether at once, but it is a great step towards it. It does not remove it at
\nonce because of the force of habit in the nature, but still to be conscious and
\nhave the will<\/span> <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1115<\/span><\/p>\n<\/div>\n

 to remove it
\nhelps to weaken its force and assists the Mother’s working very greatly.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The vision you had was
\nof the mental plane and symbolic. It symbolised not so much your own position
\nas the general difficulties which lie in the way of one’s going deep inside
\ninto the psychic centre and living there. The maidān<\/i> full of light
\nwas the inmost psychic centre; the dark place in between represents the veil of
\nignorance created by the gulf between this inmost psychic and the outer nature.
\nThe chakra turning round and round which prevents the approach from one side
\n(the mental side) is the activity of the ordinary mind; when the mind becomes
\nquiet, then it is easier. The serpent is the vital energy which covers up the
\npsychic and prevents approach from another (the vital) side. There again if the
\nvital becomes quiet, then the approach is easier.<\/span><\/p>\n

 <\/p>\n

\nThe
\nblows in the forehead were perhaps the working of a force to open the centre
\nthere \u2013 for there between the eyes is the centre of the inner mind, will and
\nvision. All these centres are closed in the ordinary consciousness or else only
\nvery <\/span>slightly open on the
\nsurface. If the inner mind centre opens, then the peace etc. from above can
\nenter easily into the mind and afterwards into the vital and both mind and
\nvital will become quiet.<\/span><\/p>\n

 <\/p>\n

\nThe
\ndifficulty about the two parts of the mind is one that everybody has when the
\ntendency to go within begins. It is solved in this sadhana by a sort of harmony
\nbeing established by which even in doing one’s work and keeping the necessary
\nouter activities one can still live within in the fullness of the inner life
\nand experience.<\/span><\/p>\n

 <\/p>\n

Rely
\non the Mother always. These things are the first beginnings of yogic experience
\nand the difficulties of the mind and vital (which are not the old ones you had
\nbut simply the ordinary difficulties of the adjustment and harmonisation of the
\ndifferent parts of the being) will get solved of themselves. <\/span><\/p>\n

 <\/p>\n

\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1116<\/span><\/p>\n<\/div>\n

 It is very good,
\n\u2013 all you write is a strong sign of the psychic emergence of which I spoke in
\nyesterday’s letter. There is at once the deep plunge into the psychic and the
\nemergence of the psychic influence in mind and heart. The depth of the plunge
\nis the reason why action has become so slow, because the consciousness is too
\nmuch inside to act swiftly on outside things. This is a stage which one passes
\nthrough in the process of the inner change. At the same time the ideas in the
\nmind and the perceptions
\nand the mental and vital attitude towards things and happenings and people are
\nbecoming more and more of a psychic character. Love and devotion to the Divine
\nis the central feeling of the psychic nature and that is growing in you towards
\nthe Mother, pervading your being. A psychic love towards all is also emerging;
\nthis love is a thing inward and does not seek to express itself outwardly like
\nthe vital love which men usually have. The psychic and spiritual attitude is
\nalso not dependent on the good and bad in beings, but is self-existent
\nregarding them as souls who carry the Divine in them however thickly concealed
\nand are children of the Mother.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Let the sweetness and
\nthe happy feeling increase, for they are the strongest sign of the soul, the
\npsychic being awake and in touch with us. Let not mistakes of thought or speech
\nor action disturb you \u2013 put them away from you as something superficial which
\nthe Power and Light will deal with and remove. Keep to the one central thing \u2013
\nyour soul and these higher realities it brings with it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the soul, the
\npsychic being in you, behind the heart, that is awake and wants to concentrate
\nthe mind on the Divine. It is the nature of the mind to go out to other things,
\nbut now when it does that, there is the unease in the heart, the psychic sorrow
\nbecause the heart feels at once that this is wrong and the head also aches
\nbecause of the resistance to the Divine Force at work. <\/span><\/p>\n

 <\/span><\/p>\n

\n

\nPage ─ 1117<\/span><\/p>\n<\/div>\n

This is a thing that
\noften happens at an early stage, after the opening of the consciousness to the
\nsadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is a psychic
\nsorrow which usually comes when the soul feels how strong is the resistance in
\nthe world and how much the Forces in it rage against the Mother.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The vital took it [the
\npsychic sorrow] up perhaps and gave it a more vehement and turbid expression \u2013
\notherwise there is nothing disturbing in a psychic sorrow.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The psychic sadness is
\nof a purifying and not a depressing kind. <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The uneasiness created
\nby the psychic is not depression \u2013 it is in the nature of a rejection of the
\nwrong movement. If the uneasiness causes depression or vital dissatisfaction,
\nit is not the psychic. <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The uneasiness is
\nsimply a reminder to you to be more vigilant in future.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The mind and the vital
\nhave always been dominant and developed themselves and are accustomed to act
\nfor themselves. How do you expect an influence [of the psychic] coming forward
\nand for the first time to be stronger? The psychic is not uneasy, it makes you
\nuneasy when you do the wrong thing.<\/span> <\/span><\/p>\n

\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1118<\/span><\/p>\n<\/div>\n

You have been keeping
\nthe psychic in the background during a thousand lives and indulging the vital.
\nThat is why the psychic is not strong.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The weeping that comes
\nto you comes from the psychic being \u2013 it is the tears of psychic yearning and
\naspiration. At a particular stage it so comes to many and is a very good sign.
\nThe other feelings and tendencies are also from the same source. They show that
\nthe psychic is exercising a strong influence and preparing, as we say, to come
\nin front. Accept the movement and let it fulfil itself.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is quite correct
\nthat weeping brings in the forces that should be kept outside \u2013 for weeping is
\na giving way of the inner control and an expression of vital reaction and ego.
\nIt is only the psychic weeping that does not open the door to these forces \u2013
\nbut that weeping is without affliction, tears of bhakti, spiritual emotion, or
\nAnanda.<\/span><\/p>\n

 <\/p>\n

Your
\nexperience was a very beautiful one \u2013 the inner being realises by such
\nexperiences that which must be established in the waking state as the
\nfoundation of the spiritual consciousness and spiritual life.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Obviously when there
\nis that inability to control and over-eagerness, it must be a movement of a
\nvital nature. The vital can take part in a movement but it must not be in
\ncontrol \u2013 it must be subordinated to the psychic.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

These are movements of
\nthe vital under the psychic touch. If there is the fixed psychic foundation
\nunderneath, it will be felt <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1119<\/span><\/p>\n<\/div>\n

\nas an underlying
\nquietude and confidence or a fixed spirit of surrender.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The yearning of the
\nheart may be there but it should not disturb the peace.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I think it is better
\nto stop it [the yearning of the heart] for the present. It is very possible that
\nthe vital is taking advantage of it to create dissatisfaction with the progress
\nof the sadhana. The psychic yearning brings no reaction of impatience,
\ndissatisfaction or disturbance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The demands were there
\nalready \u2013 when the psychic touches there is an intensification of love but the
\nlower vital mixes up the love with all sorts of demands.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The psychic fire is
\nthe fire of aspiration, purification and Tapasya which comes from the psychic
\nbeing. It is not the psychic being, but a power of the psychic being. The
\npsychic being is a Purusha, not a flame \u2013 the psychic fire is not the being, it
\nis something proper to it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the Agni fire
\nthat you feel. Agni is at once a fire of aspiration, a fire of purification, a
\nfire of Tapasya, a fire of transformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Agni in the form of an
\naspiration full of concentrated calm and surrender is certainly the first thing
\nto be lighted in the heart.<\/span> <\/span><\/p>\n

\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1120<\/span><\/p>\n<\/div>\n

 It is the
\nMother’s Force that works in the Agni.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That the constant fire
\nof aspiration has to be lit is true; but this fire is the psychic fire and it
\nis lit or burns up and increases as the psychic grows within and for the
\npsychic to grow quietude is needful. That is why we have been working for the
\npsychic to grow in you and for the quietude also to grow and that is why we
\nwant you to wait on the Mother’s working in full patience and confidence. To be
\nalways remembering the Mother and always with the equal unwavering fire within
\nmeans itself a considerable progress in sadhana and it must be prepared by
\nvarious means such as the experiences you have been having. Keep steadfast in
\nconfidence therefore and all that has to be done will be done.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The central fire is in
\nthe psychic being, but it can be lit in all the parts of the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is just in the
\nphysical consciousness that it is difficult to keep the fire burning \u2013 the
\nphysical can easily follow a constant routine, but not easily maintain a
\nconstant living endeavour. Nevertheless it can after a time be made ready to do
\nso. All help will be given you.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is egoistic if the
\nego thinks that it is the psychic fire. If the consciousness feels identified
\nwith the psychic fire and becomes conscious that the fire can burn out all
\nimpurities, then it is a true experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is true that if the
\nconsciousness remains quiet, the psychic will manifest more and more from deep
\ninside and a clear feeling will come of what is true and spiritually right and
\nwhat is wrong <\/span><\/p>\n

 <\/p>\n

\n

\nPage ─ 1121<\/span><\/p>\n<\/div>\n

 or untrue and with it
\nalso will come the power to throw away what is hostile, wrong or untrue.<\/span><\/p>\n

 <\/p>\n

The
\nexperience of the Fire is quite correct, \u2013 it is the great fire of purification
\nand concentration (i.e. gathering up of the consciousness and turning it
\nfixedly towards the Divine), the psychic fire which all must pass through so as
\nto reach the Mother permanently and completely.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the feeling of
\nwarmth in the heart] comes sometimes from the approach of Agni fire, sometimes
\nfrom that of love or Ananda, sometimes simply from a touch of the Force.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The fear of the fire
\nyou saw is misplaced, for it is the fire of purifying Agni that you see burning
\nand that does no harm; it only clears away what should not be there. That is
\nwhy it is followed by a lightness or an emptiness. You have only to be quiet
\nand let the fire do its work. The heat one feels at that time is not the heat
\nof fever or any other morbid heat. Afterwards, as you felt, all becomes cool
\nand light.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All that is simply the
\nburning of the Agni in various parts of the being. It prepares it for
\ntransformation. But the coming forward of the psychic is another matter and its
\nsigns are psychological.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is some association
\nin the mind probably coupling Agni with the psychic. Of course the individual
\nAgni fire has its starting-point in the psychic, but the mere burning of the
\nfire does not show that the psychic is coming forward. <\/span><\/p>\n

 <\/p>\n

When
\nit burns in the heart it is the fire in the psychic. The psychic fire is
\nindividual and takes usually the form of a fire of<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1122<\/span><\/p>\n

<\/p>\n
\n

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

aspiration or personal
\ntapasya. This Fire is universal and it came from above.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The psychic fire may
\nburn in the vital. It all depends on whether it is the fire of the general
\nForce that comes from above or the fire of your soul’s aspiration and tapasya.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All these things are
\nsigns, now often repeated, of the process that is going on. The heat is the
\nresult of the psychic fire burning away obstacles \u2013 the coolness and complete
\nquietude come as a result. The tendency to sleep is really a tendency to go
\ninside into the depths of the inner consciousness due to the pressure for the
\nchange. <\/span><\/p>\n

 <\/p>\n

The
\nwideness of light you saw was the wideness of the true consciousness liberated
\nfrom the narrow limits of the human mind, human vital, human body
\nconsciousness. It is true that the mind is narrow, not only yours, but all
\nhuman minds even the most developed, compared with the wideness of the true
\nconsciousness which has no limits. It is precisely this wideness which will
\ncome by the sadhana and which these processes are preparing. The rain of
\nflowers means a plenty of the psychic qualities and movements and the white
\nflower of mental victory indicates the step towards it which is now being led
\nup to \u2013 the victory of the mind of the inner light over the outer ignorance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The heat in the body
\nis due simply to the working that is going on within; it is what is called the
\nheat of tapas \u2013 there is nothing unhealthy in it as in the heat of fever. The
\nbeautiful scent that you get is a subtle or psychic fragrance, just as the
\nvision of the lotus is a subtle or psychic sight.<\/span><\/p>\n

 <\/p>\n

The
\npsychic being is often seen or felt within in the form of a child, \u2013 it is
\nperhaps that that you are feeling within you; it is calling for a complete
\nsincerity, but sincerity is used here in<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1123<\/span><\/p>\n

<\/p>\n
\n

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

\nthe sense of opening
\nto nothing but the divine influences and impulses. It does not mean that you
\nhave committed any fault, but only that the psychic in you wants you to be
\ncompletely under its sole government, so that all in you may be for the Divine
\nonly. The feeling of sorrow is probably a response of the vital in you to this
\ndemand \u2013 thinking that it must have erred; but such a feeling of sorrow is not
\nnecessary. The vital can quietly wait for the psychic working to do all that is
\nneeded in due time.<\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The fire you saw was
\nagain the psychic fire of purification and tapasya and the garland was the
\noffering it was preparing for the Mother, the psychic and divine consciousness
\n(pearl and diamond) in the sadhak. The beautiful place was also probably a
\nsymbol of the psychic and the lotus indicated the opening of the psychic
\nconsciousness.<\/span><\/p>\n

 <\/p>\n

The
\ntwelve-petalled lotus and the twelve-rayed sun indicate the same thing, the
\ncomplete Truth-Consciousness of the Divine Mother. It was rising but only half
\nrisen. The red colour was the sign of Power.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The fire you saw was
\nthe fire of the psychic being, the fire of aspiration and tapasya, burning
\nunder the earth, that is to say, in the subconscient. It opens the earth, the
\nphysical consciousness to the Divine Light. Moonlight may symbolise the
\nspiritual consciousness and the room your own personal being or individual
\nphysical consciousness. With these clues it will be easy for you to understand
\nthe significance of your experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Agni is the psychic
\nfire \u2013 it is not the Divine Presence. If the psychic is active and open, the
\nPresence may be felt \u2013 it is not necessary for that that it should be in the
\nfront. Also it may be in the front, but the Divine Presence in the heart may
\nnot be felt as yet, there may be only the aspiration, bhakti, self-giving.
\nThere <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1124<\/span><\/p>\n

<\/p>\n
\n

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

is no fixed law about
\nthese things \u2013 it develops differently in different natures.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If it is in the heart
\nit may be psychic fire \u2013 it is possibly not the joy that created the fire, but
\nthe decision you had come to to believe in the Mother’s action whether the mind
\nunderstood or not. Such an attitude encourages the opening of the psychic and
\nwould therefore bring at once the psychic joy and the kindling of Agni in the
\npsychic centre.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The difficulty in
\ngiving up habits is common to the physical mind in all people; nothing is more
\ndifficult to it. The fire you feel must be what we call Agni, the fire of purification
\nacting on the physical mind to change it. <\/span><\/p>\n

 <\/p>\n

The
\nbridge you saw was the symbol of transition from the ordinary to the spiritual
\nconsciousness; the wide plain was a symbol of the large peace and silence which
\ncomes with the spiritual consciousness when one rests in the Divine.<\/span><\/p>\n

 <\/p>\n

The
\nperfumes you felt were true perfumes but not of the physical world. This body
\nof flesh and blood is not the whole of ourselves; there is unseen by the eyes a
\nsubtle body also and one becomes aware of it when the inner consciousness
\nopens. It was from deep within there that the perfumes came, perfumes of
\npurity, of love and surrender (rose) etc. It is there deep within that the
\npsychic being dwells and it is there that you are trying to go when the
\ninward-going impulse or pressure comes; it was why you felt more and more
\npeaceful, because you were going deeper and deeper into the psychic from which
\nthese perfumes came.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Sudhā<\/span><\/i>
\nis nectar or amrta <\/i>he food or drink of the gods. It is applied in yoga
\nto something that flows down from the Brahmarandhra into the palate when there
\nis strong concentration. But this is psychological, so it must be the psychic
\nsweetness flowing into the system.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1125<\/span><\/p>\n

\n

II<\/b> <\/span><\/p>\n

 <\/p>\n

All this is perfectly
\ncorrect. The practice of this yoga is double \u2013 one side is of an ascent of the
\nconsciousness to the higher planes, the other is that of a descent of the power
\nof the higher planes into the earth-consciousness so as to drive out the Power of darkness and
\nignorance and transform the nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All the consciousness
\nin the human being who is the mental embodied in living Matter has to rise so
\nas to meet the higher consciousness; the higher consciousness has also to
\ndescend into mind, into life, into Matter. In that way the barriers will be
\nremoved and the higher consciousness will be able to take up the whole lower
\nnature and transform it by the power of the supermind.<\/span><\/p>\n

 <\/p>\n

The
\nearth is a material field of evolution. Mind and life, supermind,
\nSachchidananda are in principle involved there in the earth-consciousness; but
\nonly Matter is at first organized; then life descends from the life plane and
\ngives shape and organization and activity to the life principle in Matter,
\ncreates the plant and animal; then mind descends from the mind plane, creating
\nman. Now supermind is to descend so as to create a supramental race.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The sadhana is based
\non the fact that a descent of Forces from the higher planes and an ascent of
\nthe lower consciousness to the higher planes is the means of transformation of
\nthe lower nature \u2013 although naturally it takes time and the complete
\ntransformation can only come by the supramental descent.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is no fixed rule
\nin such things. With many the descent comes first and the ascension afterwards,
\nwith others it is the other way; with some the two processes go on together. If
\none <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1126<\/span><\/p>\n

<\/p>\n
\n

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

can fix oneself above
\nso much the better. I have explained to you why it did not happen.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I am not speaking of
\nmere rising above. The rising above has to be followed by the descent of the
\nhigher consciousness into the different parts of the being. That aided by the
\npsychic development and aiding it changes the external nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes. To ascend is
\neasier than to bring down; the higher consciousness gets entangled and impeded
\nin the physical and the mind and vital.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In the physical
\nconsciousness the descent is the most important. Something of the subtle
\nphysical can always go up \u2013 but the external physical consciousness can only do
\nit when the force from above comes down and fills it. There is then a sort of
\nunification made when the higher consciousness and the physical are one
\nundivided consciousness and there is an ascent of forces from below and descent
\nfrom above, simultaneous and mutually interpenetrating.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The upward movement
\nand the silence are indispensable for the Truth to manifest.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The ascent or the
\nupward movement takes place when there is a sufficient aspiration from the
\nbeing, i.e., from the various mental, vital and physical planes. Each in turn
\nascends above the mind to the place where it meets the supramental and can then
\nreceive the origination of all its movements from above. The higher descends
\nwhen you have a receptive quietude in the <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1127<\/span><\/p>\n

<\/p>\n
\n

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

various planes of your
\nbeing prepared to receive it. In either case, whether in aspiring upward to
\nrise to the higher or in remaining passive and open to receive the higher, an
\nentire calmness in the different parts of the being is the true condition. <\/span><\/p>\n

 <\/p>\n

If
\nyou do not have the necessary force in a quiet aspiration or will and if you
\nfind that a certain amount of effort will help you to rise upward, you may go
\non using it as a temporary means, until there is the natural openness in which
\na silent call or a simple effortless will is sufficient to induce the action of
\nthe Higher Shakti.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Everything in the Adhara in the sadhana has at one time the tendency to rise and join its source
\nabove.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Adhara is that in
\nwhich the consciousness is now contained \u2013 mind-life-body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

To live in a higher
\nplane and see the action in the physical from it as something separate is a
\ndefinite stage in the movement<\/span><\/p>\n

towards
\ntransformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the aim of the
\nsadhana that the consciousness should rise out of the body and take its station
\nabove, \u2013 spreading in the wideness everywhere, not limited to the body. Thus
\nliberated one opens to all that is above this station, above the ordinary mind, receives there
\nall that descends from the heights, observes from there all that is below. Thus
\nit is possible to witness in all freedom and to control all that is below and
\nto be a recipient or a channel for all that comes down and presses into the
\nbody, which it will prepare to be an instrument of a higher manifestation,
\nremoulded into a higher consciousness and nature.<\/span> <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1128<\/span><\/p>\n

<\/p>\n
\n

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

     <\/span>
\nWhat
\nis happening in you is that the consciousness is trying to fix itself in this
\nliberation. When one is there in that higher station, one finds the freedom of
\nthe Self and the vast silence and immutable calm \u2013 but this calm has to be
\nbrought down also into the body, into all the lower planes and fix itself there
\nas something standing behind and containing all the movements.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is something in
\nyou that has become aware of the higher consciousness and gone up there \u2013 above
\nthe head where the ordinary consciousness and the higher planes meet. That has
\nto be developed till the whole source of the consciousness is there and all the
\nrest directed from there \u2013 with, at the same time, a liberation of the psychic
\nso that it may support the action from above in the mind, the vital and the
\nphysical parts. <\/span><\/p>\n

 <\/p>\n

It
\nis the Atman, the spiritual being above the mind \u2013 the first experience of it
\nis a silence and calm (which one perceives afterwards to be infinite and
\neternal), untouched by the movements of mind and life and body. The higher
\nconsciousness lives always in touch with the Self \u2013 the lower is separated from
\nit by the activities of the Ignorance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If your consciousness
\nrises above the head, that means that it goes beyond the ordinary mind to the
\ncentre above which receives the higher consciousness or else towards the
\nascending levels of the higher consciousness itself. The first result is the
\nsilence and peace of the Self which is the basis of the higher consciousness; this
\nmay afterwards descend into the lower levels, into the very body. Light also
\ncan descend and Force. The navel and the centres below it are those of the
\nvital and the physical; something of the higher Force may have descended there.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

And how is the outer
\nnature to rise into the higher Prakriti before <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1129<\/span><\/p>\n

<\/p>\n
\n

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

you realise the Self?
\nThe higher nature is that of the higher consciousness of which the first basis
\nis the peace and wideness and realisation of the Self, the One that is all.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are two
\nmovements \u2013 one an ascension of the lower consciousness to meet the higher, the
\nother the descent of the higher consciousness into the lower. What you first
\nexperienced was an uprush of the lower consciousness from all parts so strong
\nas to break the lid of the inner mind\u2013that was the splitting of the skull\u2013and
\nto enable the going of the two consciousnesses above to be complete. The result
\nwas a descent. Usually the first thing that descends from the higher
\nconsciousness is its deep and entire peace \u2013 the second is the Light, here the
\nwhite light of the Mother. When the higher consciousness descends or is
\nintensely felt, there is usually an opening of the limited personal being into
\nthe cosmic consciousness\u2013one feels a wide and infinite being which alone
\nexists, the identification with the body and even the sense of the body
\ndisappears, the limited personal consciousness is lost in the Cosmic Existence.
\nYou had all this first in the impersonal way; but after the burning up of the psychic
\nfire, you felt the Personal wideness, the cosmic consciousness of the Divine
\nMother and received her blessing.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is very good. The
\nideas and feelings that come up from within you were those of the new-born
\npsychic nature. <\/span><\/p>\n

 <\/p>\n

The
\nfeeling you had in the afternoon of the cessation of thought and the sensation
\nof something within you going up above the head is part of the movement of the
\nsadhana. There is a higher consciousness above you, not in the body, so above
\nthe head which we call the higher spiritual or divine consciousness, or the
\nMother’s consciousness. When the being opens then all in you, the mind (head),
\nemotional being (heart), vital, even something in the physical consciousness
\nbegin to ascend in order to join themselves to this greater higher
\nconsciousness. One has<\/span> <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1130<\/span><\/p>\n

<\/p>\n
\n

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

when one sits with
\neyes closed in meditation the sensation of going up which you describe. It is
\ncalled the ascension of the lower consciousness. Afterwards things begin to
\ndescend from above, peace, joy, light, strength, knowledge etc. and a great
\nchange begins in the nature. This is what we call the descent of the higher
\n(the Mother’s) consciousness.<\/span><\/p>\n

 <\/p>\n

The
\nunease you felt was because of the unaccustomed nature of the movement. It is
\nof no importance and quickly goes away.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The experiences you
\ndescribe are coherent with each other and very clearly explicable. The first
\nshows that some part of your mind was open and this aided by an opening in the
\npsychic enabled you to ascend into the regions above, the ranges of the
\nliberated spiritual mind with the infinite path of the spirit leading to the
\nhighest realisation. But the rest of the nature was not ready. The straining to
\nrecover the experience was not the right thing to do then; what should have
\nbeen done was the aspiration for the purification and preparation of the
\nnature, the permanent psychic opening and the increase of the higher spiritual
\nopening above till there could be a total release of the being. The vehemence
\nof the action of the forces was due to the resistance and the breaking of the
\nknots in the head and different parts of the nature was their working for the
\nrelease. The \u201celectricity\u201d passing through the spinal column was the passage of
\nthe Force making its way down through the centres. Obviously, it is the dark
\nresisting force of the vital, the desire nature, that rises up and clouds all
\nup to the heart. On the other hand the flow from above and the release it
\ncreates is a sign of the opening above being still there; for the silence, the
\nquietude of the nature is a touch from above and very necessary for
\npurification and release. What is lacking is the full opening of the psychic
\nbeing behind the heart \u2013 for that could liberate the heart from the dark force
\nand make possible a cleaning of the rest by a quiet and steady rather than a
\nvehement working attended by a chaotic action and struggle. When there is an
\nopening in the spiritual mind but not a sufficient psychic change, there is or
\ncan be this<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1131<\/span><\/p>\n

<\/p>\n
\n

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

kind of vehement
\nforce-action and resistance; when the psychic opens, then it acts on the whole
\nnature, mind, vital, physical, governing them from within, to transform
\nthemselves and become ready for the complete spiritual opening and spiritual consciousness.
\nDevotion and a more and more complete inner consecration are the best way to
\nopen the psychic.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is good \u2013 the
\nawakening of the psychic consciousness and its control over the rest is one of
\nthe most indispensable elements of the sadhana. <\/span><\/p>\n

 <\/p>\n

\n       
\n<\/span><\/font>
\nIt is what we call the higher
\nor spiritual consciousness \u2013 it contains or supports all the higher planes, the
\nhigher worlds. When one begins to feel this always above, it is a great step
\nforward in the sadhana; then the consciousness can go up there and from there
\nsee, discern and control all that is in the mind, vital and body. It is the
\nmeeting-place of the ascending and descending forces, as you see.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you see above is
\nof course the true or higher consciousness \u2013 the Mother’s \u2013 in which one sees
\nall the world as one, a vast free consciousness full of freedom, peace and
\nlight \u2013 it is that that we speak of as the higher or divine consciousness. Even
\nif it comes and goes, yet its effect on the heart shows that a connection has been
\nestablished through the psychic \u2013 for the psychic is behind the heart. It is
\nthere above the head that the consciousness has to ascend and remain; while it
\nalso descends into the head and heart and lower vital and physical and brings
\nthere its wideness, light, peace and freedom.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you felt was not
\nimagination at all, but the usual experience one has when the consciousness is
\nlifted out of the body and takes its stand above the head. One is no longer
\nbound then by the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1132<\/span><\/p>\n

<\/p>\n
\n

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

physical consciousness
\nor the sense of the body \u2013 the body becomes only an instrument, a small part of
\nthe consciousness which has to be perfected. One enters into a larger free
\nspiritual consciousness in place of the present bound and limited physical
\nconsciousness. If this lifting up above the body can be repeated always until
\nit can be maintained, it will be a great landmark in your progress. It is the
\nconfinement in the physical consciousness that makes you (and everybody) narrow
\nand selfish and miserable. Hitherto the higher consciousness with its peace
\netc. has been descending into you with great difficulty and fighting out the
\nvital and physical resistance. If this release upward into the higher
\nconsciousness can be maintained, then there will be no longer the same
\ndifficulty. Much will still remain to be done, but the foundation will have
\nbeen made.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The consciousness is
\nusually imprisoned in the body, centralised in the brain and heart and navel
\ncentres (mental, emotional, sensational); when you feel it or something of it
\ngo up and take its station above the head, that is the liberation of the
\nimprisoned consciousness from the body-formula. It is the mental in you that
\ngoes up there, gets into touch with something higher than the ordinary mind and
\nfrom there puts the higher mental will on the rest for transformation. The
\ntrembling and the heat come from a resistance, an absence of habituation in the
\nbody and the vital to this demand and to this liberation. When the mental
\nconsciousness can take its stand permanently or at will above like this, then
\nthis first liberation becomes accomplished (siddha). From there the mental
\nbeing can open freely to the higher planes or to the cosmic existence and its
\nforces and can also act with greater liberty and power on the lower nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Sometimes one feels an
\nascension above the head. I think he has had that, but that is the mind going
\nup (when it is not simply a going out of the body) into the higher mental
\nplanes. To be <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1133<\/span><\/p>\n

<\/p>\n
\n

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

above the mind one
\nmust first realise the self above the mind and live there.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Freedom from cares,
\nlightness of mind and body are very good results. They do not usually become
\npermanent at once \u2013 it is sufficient if they are frequently or ordinarily
\nthere. <\/span><\/p>\n

 <\/p>\n

Chest
\nand head rising higher are sensations of the subtle body \u2013 it means that the
\nmind and heart consciousness (thinking mental and emotional) are rising to meet
\nthe spiritual consciousness plane above the head. <\/span><\/p>\n

 <\/p>\n

The
\nsound is a sign of the opening of the consciousness and of the working of the
\ninner Force. Such subtle sounds are very frequently heard by those who practise
\nyoga.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When the consciousness
\nis centred above, it can be said to be located above. That does not mean that
\nthere is no consciousness left in the lower parts.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One may get influences
\nfrom above, but so long as the mind is not full of the higher calm, peace,
\nsilence, one cannot be in direct contact. These influences get diminished,
\nmentalised, vitalised and are not the powers of the higher planes in their
\nnative character. Nor is this sufficient to get control of the hidden forces of
\nall the planes of consciousness, which is perhaps what he means by occultism.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is quite natural.
\nThe higher planes are not planes on which one is naturally conscious and he is
\neven not open to their direct influence \u2013 only to some indirect influence from
\nthose nearest to the human mind. He can reach them only in a deep inner
\ncondition or trance and the higher he goes the less easy is it for him to be
\nconscious of them even in trance. If you are not conscious <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1134 <\/span><\/p>\n

<\/p>\n
\n

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

of your inner being,
\nthen it is more difficult to be conscious in trance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Indirect connection
\n(with the Divine) is when one lives in the ordinary consciousness without being
\nable to go up above it and receives influences from above without knowing where
\nthey come from or feeling their source. <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Do you realise the
\nhigher being in your ascent as wide and infinite? When you are there, do you
\nfeel it spread through infinity? Do you feel all the universe within you,
\nyourself one with the self of all beings? Do you feel the one cosmic Force
\nacting everywhere? Do you feel your mind one with the cosmic mind? your life
\none with the cosmic life? your matter one with the cosmic Matter? separative
\nego unreal? the body no longer a limitation? What is the use of merely saying
\nthat the higher being is wide and infinite? Do these realisations come when you
\nare in the higher being and if not, why not? The inner being easily opens to
\nall these realisations, the outer does not? So unless your inner being becomes
\nconscious of itself, the mere ascent gives only height or some vague sense of
\nother planes, not these concrete realisations.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I meant that it [the
\ninner consciousness] is there established, even when it is covered over. Once
\nit is there the descent of force etc. becomes more continuous or at least more
\nfrequent. The difficulties of the outer nature have still to be dealt with, but
\nthat can be done more securely and effectively with this inner consciousness as
\nthe basis. <\/span><\/p>\n

 <\/p>\n

There
\nare two different things. One is the consciousness actually going out of the
\nbody \u2013 but that brings a deep sleep or trance. The other is the consciousness lifting
\nitself out of the body and taking its stand outside it \u2013 above and spread round
\nin<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1135<\/span><\/p>\n

<\/p>\n
\n

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

wideness. That can be
\na condition of the yogin in the waking state\u00a0
\n<\/span>\u2013 he does not feel himself to be in the body but he feels the body to be
\nin his wide free self, he is delivered from limitation in the
\nbody-consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are two
\ndifferent experiences which from your account would seem to have happened
\ntogether.<\/span><\/p>\n

 <\/p>\n

1.
\nAn exteriorisation of the consciousness out of the body. Part of the
\nconsciousness, mental, vital or subtle physical or all together rises out of
\nthe body, leaving it in a strongly internalised condition, sleep or trance and
\ncan move about alone in other planes or in the room and outside on the earth
\nplane. In such cases the body can be seen as lying below or in the room, seen
\nclearly as one sees a separate object with the physical eyes. A fear such as
\nyou had can come in these exteriorisations and bring the consciousness back
\nwith a rush to the body.<\/span><\/p>\n

 <\/p>\n

\u00a0<\/span>2. An ascension of the consciousness to a
\nposition which is no longer in the body but above it. The consciousness can
\nthus ascend and rise higher and higher with the awareness of entering regions
\nabove the ordinary mind; usually it does not go very far at first but acquires the
\ncapacity to go always higher in repetitions of this experience. At the close of
\nthe experience it returns to the body. But also there comes a definitive rise
\nby which the consciousness permanently takes its station above. It is no longer
\nin the body or limited by it; it feels itself not only above it but extended in
\nspace; the body is below its high station and enveloped in its extended
\nconsciousness. Sometimes indeed the extension is felt only above on the higher
\nlevel and the enveloping extension below comes only afterwards as a later
\nexperience. But the nature of it is to be definitive, it is not merely an
\nexperience but a realisation, a permanent change. This brings a liberation from
\nidentification with the body which becomes only a circumstance in the largeness
\nof the being, an instrumental part of it; or it is felt as something very small
\nor even non-existent, nothing seems to be felt but a wide practically infinite
\nconsciousness which is oneself \u2013 or if not at once infinite, yet what is now
\ncalled a boundless finite.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1136<\/span><\/p>\n

<\/p>\n
\n

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

This new consciousness
\nis open to all knowledge from above, but it does not think with the brain as
\ndoes the ordinary mind \u2013 it has other and larger means of awareness than
\nthought. No methodical opening of the centres is necessary \u2013 the centres are in
\nfact open, otherwise there could not be this ascent. In this yoga their opening
\ncomes automatically \u2013 what we call opening is not that, but an ability of the
\nconsciousness itself on the various levels to receive the descent of the Higher
\nConsciousness above. By the ascent one can indeed bring down knowledge from
\nabove. But the larger movement is to receive it from above and let it flow
\nthrough into the lower mental and other levels. I may add that on all these
\nlevels, in mind, heart and below there comes a liberation from the physical
\nlimitation, a wideness which no longer allows an identification with the body. <\/span><\/p>\n

 <\/p>\n

\nIn
\nthis experience there is not usually the fear you had, unless it is in the body
\nconsciousness, as it were, which is alarmed by the unfamiliarity of the
\nmovement and fears to be abandoned or cast off. But this occurs rarely and does
\nnot usually repeat itself. It is therefore likely that there was an
\nexteriorisation at the same time. You speak of being able to leave and enter
\nthe body at will; but this capacity is marked only for the phenomena of
\nexteriorization\u00a0 <\/span>in the ascension of
\nconsciousness the ascent and coming down become easy and ordinary actions and
\nin the definitive realisation of a higher station above there is really no more
\ncoming down except with a part of the consciousness which may descend to work
\nin the body or on the lower levels while the permanently high stationed being
\nabove presides over all that is experienced and done.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are various
\nstates of experience in which the expression `taken up out of the body’ would
\nbe applicable. There is one in which one goes up from the centres in the body
\nto a centre of consciousness extending above the physical head and takes up a position there in
\nwhich one is liberated from subjection to the body sense and its heavy hold and
\nthis is certainly accompanied by a general sense of lightening. One can then be
\nin direct connection with the higher consciousness and its power and action.  <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1137<\/span><\/p>\n

<\/p>\n
\n

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

It is not altogether
\nclear from the description whether this is what happened. Again, there are
\nphenomena of the breathing which accompany states of release or of ascension.
\nBut the breath here perhaps stands, generally, for the life-principle.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is a very usual
\nexperience. It means that for a moment you were no longer in your body, but
\nsomehow either above or somehow outside the body-consciousness. This sometimes
\nhappens by the vital being rising up above the head or, more rarely, by its
\nprojecting itself into its own sheath (part of the subtle body) out of the
\nphysical attachment. But it also comes by a sudden even if momentary liberation
\nfrom the identification with the body-consciousness, and this liberation may
\nbecome frequent and prolonged or permanent. The body is felt as something
\nseparate or some small circumstance in the consciousness or as something one
\ncarries about with one etc. etc., the exact experience varies. Many sadhaks
\nhere have had it. When one is accustomed, the strangeness of it (dreamland
\netc.) disappears.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the subtle parts
\nof the physical that go up. The external consciousness can also go up, but then
\nthere is a complete trance. There is not much utility for the complete trance
\nin this sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If all went up, there
\nwould be no existence in the body. There is always some consciousness and
\ntherefore some self supporting the body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

No, the body itself
\ncannot go up \u2013 how could it? The body is meant for keeping the consciousness linked
\nto the physical world.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1138<\/span><\/p>\n

<\/p>\n
\n

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

Once the being or its
\ndifferent parts begin to ascend to the planes above, any part of the being may
\ndo it, frontal or other. The Sanskar that one cannot come back must be got rid
\nof. One can have the experience of Nirvana at the summit of the mind or
\nanywhere in those planes that are now superconscient to the mind; the mind
\nspiritualised by the ascent into Self has the sense of laya<\/i>, dissolution
\nof itself, its thoughts, movements, Sanskaras into a superconscient Silence and
\nInfinity which it is unable to grasp, \u2013 the Unknowable. But this would bring or
\nlead to some form of Nirvana, only if one makes Nirvana the goal, if one is
\ntied to the mind and accepts its dissolution into the Infinite as one’s own
\ndissolution or if one has not the capacity to reorganise experience on a higher
\nthan the mental plane. But otherwise what was superconscient becomes conscient,
\none begins to possess or else be the instrument of the dynamis of the higher
\nplanes and there is a movement, not of liberation into Nirvana, but of
\nliberation and transformation. However high one goes, one can always return,
\nunless one \u2013 has the will not to do so.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

These are the ordinary
\nnormal experiences of the sadhana when there is an opening from above \u2013 the
\ncontact with the peace of the Brahman, Self or Divine and the contact with the
\nhigher Power, the Power of the Mother. He does not know what they are, quite
\nnaturally, but feels very correctly and his description is quite accurate. \u201cHow
\nbeautiful, calm and still all seems \u2013 as if in water there were not even a
\nwave. But it is not Nothingness. I feel a Presence steeped in life but
\nabsolutely silent and quiet in meditation,\u201d \u2013 there could hardly be a better
\ndescription of this experience \u2013 the experience of the peace and silence of the
\nDivine or of the Divine itself in its own essential peace and silence. Also
\nwhat he feels about the Force is quite correct, \u201csomething from above the
\nmanifested creation (mindmatter), a Force behind that is distinct from that
\nwhich gives rise to emotions, anger, lust which are all purified and
\ntransformed gradually\u201d, in other words, the Divine or Spiritual Force, other
\nthan the cosmic vital which supports the ordinary embodied <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1139<\/span><\/p>\n

<\/p>\n
\n

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

consciousness; that is
\nalso very clear. I suppose it is only a contact yet, but a very true and vivid
\ncontact if it gives rise to so vivid and true a feeling. It looks as if he were
\ngoing to make a very good beginning.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The experience described
\nin your letter is a glimpse of the realisation of the true Self which is
\nindependent of the body. When this settles itself there is the liberation
\n(mukti). Not only the body, but the vital and mind are felt to be only
\ninstruments and one’s self is felt to be calm, self-existent and free and wide
\nor infinite. It is then possible for the psychic being to effect in that
\nfreedom the full transformation of the nature. All your former experiences were
\npreparing for this, but the physical consciousness came across. Now that you
\nhave had the glimpse of the self separate from the body, this physical
\ndifficulty may soon be overcome.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In the first
\nrealisation of silence in the higher consciousness there is no Time \u2013there is
\nonly the sense of pure existence, consciousness, peace or a strong featureless
\nAnanda. If anything else comes in it is a minor movement on the surface of this
\ntimeless self-existence. This and the sense of liberation that comes with it is
\nthe result of the mind’s quiescence. At a higher level this peace and
\nliberation remain, but can be united with a greater and free dynamic movement.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In the self or pure
\nexistence there is no time or space \u2013 except spiritual space or wideness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes \u2013 in the silence
\nof the self there is no time \u2013 it is akāla<\/i>.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1140<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\tThe experience you had
\nof something going out from the head like an arrow probably indicates something
\ngoing out of the mental consciousness towards some aim or object. Sometimes it
\nis a part of the mind-consciousness itself that goes like that either upward to
\na higher plane or somewhere in the world around \u2013 and afterwards returns.
\nSometimes it is a thought-force or a will-force. Forces are always going out
\nfrom us without our knowing it even, and often they have some effect there. If
\nwe think of a person or a place and things happening there, something can go
\nout like that to that person or place. If we have a will or strong mental
\ndesire that something should happen, a will-force may go out and try to make
\nthat happen. But also forces can go out from the inner mind without any
\nconscious cause on the surface.<\/span><\/p>\n

\n\t\t <\/p>\n

The
\nvision of the yogi may have been that of some being of the higher planes or it
\nmay have been a form of Shiva. The lotuses indicate fully developed
\nconsciousness in the places indicated.<\/span><\/p>\n

 <\/p>\n

What
\nyou desire about the self-giving free from demand is sure to fulfil itself when
\nthere is the full opening of the psychic.<\/span><\/p>\n

 <\/p>\n

The
\nposition you took finally about what happened today is right \u2013 to make the
\neffort for one’s own perfection and not to be disturbed by any mistake in
\nothers but reply by a silent will for their perfection also is always the right
\nattitude.<\/span><\/p>\n

 <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nThe experience
\nof the great expanse of golden light on a mountain-top came because I had asked
\nher to aspire for the higher experiences of the consciousness from above. The
\nsymbolic image of the mountain with the light on its top comes to most sadhaks
\nwho have the power of vision at all. The mountain is the consciousness rising
\nfrom earth (the physical) through the successive heights (vital, mental,
\nabove-mental) towards the spiritual heaven. The golden light is always the
\nlight of the higher Truth (supermind, overmind or a little lower down the pure
\nIntuition) and it is represented as a great luminous expanse on the summits of
\nthe being. X by concentrating on the light entered <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1141<\/span><\/p>\n

<\/p>\n
\n

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

into contact with the
\nhigher reaches and that always gives these results, peace, joy, strength, a
\nconsciousness secure in the power of the Divine. It is of course through the
\npsychic that she got into this contact but in itself it is more an experience
\nof the higher spiritual consciousness above mind than a psychic experience.<\/span><\/p>\n

 <\/p>\n

The
\nnature of the meditation depends on the part of the being in which one is
\ncentred at the time. In the body (rather the subtle body than the physical, but
\nconnected with the corresponding parts in the gross physical body also) there
\nare centres proper to each level of the being. There is a centre at the top of
\nthe head and above it which is that of the above-mind or higher consciousness;
\na centre in the forehead between the eyebrows which is that of the thinking
\nmind, mental will, mental vision; a centre in the throat which is that of the
\nexpressive or externalising mind: these are the mental centres. Below comes the
\nvital \u2013 the heart (emotional), the navel (the dynamic life-centre), another
\nbelow the navel in the abdomen which is the lower or sensational vital centre.
\nFinally, at the bottom of the spine is the Muladhara or physical centre. Behind
\nthe heart is the psychic centre. If one concentrates in the head, as many do,
\nit is a mental-spiritual meditation one seeks for; if in the heart it is a
\npsychic meditation; these are the usual places where one concentrates. But what
\nrises up first or opens first may not be the mental or the psychic, but the
\nemotional or the vital; that depends on the nature \u2013 for whatever is easiest to
\nopen in it, is likely to open first. If it is in the vital, then the meditation
\ntends to project the consciousness into the vital plane and its experiences.
\nBut from that we can get to the psychic by drawing more and more inwards, not
\ngetting absorbed into the vital experiences but separating oneself and looking
\nat them with detachment as if one were deep inside and observing things outside
\noneself. Similarly one can get the mental experiences by concentrating in the
\nthought and by it bringing a corresponding experience, e.g. the thought of all
\nbeing the Brahman, or one can draw back from the thought also and observe one’s
\nown thoughts as outside things until one enters into silence and the pure spiritual
\nexperience.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1142<\/span><\/p>\n

\n

\nThe illumination above
\nthe head as usually seen in this yoga is the Light of the Divine Truth. It is
\nabove the head that there is perfectly the Divine Peace, Force, Light,
\nKnowledge, Ananda. These begin to descend into the body when the personal
\nconsciousness is prepared sufficiently. The preparation is usually full of
\nvicissitudes such as these but one has to persist patiently, opening oneself
\nmore and more till that is ready.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If one can remain
\nalways in the higher consciousness, so much the better. But why does not one
\nremain always there? Because the lower is still part of the nature and it pulls
\nyou down towards itself. If on the other hand the lower is transformed, it
\nbecomes of one kind with the higher and there is nothing lower to pull
\ndownward. <\/span><\/p>\n

 <\/p>\n

Transformation
\nmeans that the higher consciousness or nature is brought down into the mind,
\nvital and body and takes the place of the lower. There is a higher
\nconsciousness of the true self, which is spiritual, but it is above; if one
\nrises above into it, then one is free as long as one remains there, but if one
\ncomes down into or uses mind, vital or body \u2013 and if one keeps any connection
\nwith life, one has to do so, either to come down and act from the ordinary
\nconsciousness or else to be in the self but use mind, life and body, then the
\nimperfections of these instruments have to be faced and mended \u2013 they can only
\nbe mended by transformation.<\/span><\/p>\n

 <\/p>\n

You
\nsay you rise a little above into the higher consciousness, but where do you
\nrise? Into the quiet mind and above the vital or above the mind itself into
\nsomething always calm and pure and free?<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

No. I did not intend
\nany sarcasm by my question. You had written that by rising a little above the
\nordinary consciousness one was free from difficulty and that this was what one
\nfelt. I thought you meant that this was your own experience. So I put the
\nquestion, as the experience of the quiet mind is one that can
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1143<\/span><\/p>\n

<\/p>\n
\n

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

easily be broken by
\nthe uneasiness of the vital or the inertia of the physical being. The
\nexperience of the deeper freedom and calm which belongs to the self remains but
\nit can be covered up by the lower consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One can remain in the
\nhigher consciousness and yet associate oneself with the change of the lower
\nnature. No doubt, it is the Mother’s Force that will do what is necessary, but
\nthe consent of the sadhak, the association of his will with her action or at least of his
\nwitness-vision is necessary also.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Your tendency was to
\ngo up and to leave the higher consciousness to deal with the lower nature
\nwithout any personal effort for that. That could have worked all right on two
\nconditions: (1) that the peace and force would come down and occupy all down to
\nthe physical, (2) that you succeeded in keeping the inner being unmoved by the
\nouter nature. The physical failed to absorb the peace, inertia arose instead;
\nforce could not come down; the suggestions from the outer nature proved too
\nstrong for you and between their suggestions\u00a0
\n<\/span>and the inertia they interrupted the sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I have not said that
\nyou made a mistake. I have simply said what happened and the causes. If you had
\nbeen able 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 arose, you got troubled more and
\nmore because of the vital suggestions in the outer nature and rush of inertia,
\nso you were unable to keep detached and let the Force <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1144<\/span><\/p>\n

<\/p>\n
\n

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

descend more and more
\nor call it down more and more. Hence the coming down into the physical
\nconsciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That you should be
\nable to keep your consciousness uplifted is already something. As for the
\nopening, its coming and apparent closing is a normal experience \u2013 it needs
\nseveral openings before the thing is settled by a permanent poise of the
\nconsciousness above and an increasing descent into the head and below. It is
\nthe pull from below that should get no indulgence \u2013 for that though most do
\nindulge in it is a wrong crabby way of doing it. One must be stationed above
\nbefore one can descend without a tumble. Not that the tumble if it comes
\nprecludes a going up again \u2013 it doesn’t; but that is no reason for letting it
\nhappen.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I see no reason for
\neither ripping or wandering or throat-slitting. Even if the permanent opening
\ndoes not come at once, you have only to wait and it is bound to come. It is
\ncertainly a pity that the restlessness of the vital should kick so much against
\nvacancy of the consciousness; for if you could stand it this emptiness, now
\nneutral and therefore not interesting to the vital, would become positive and
\nbe the powerful recipient of the pouring from above. The difficulty is that the
\nvital has always been accustomed either to doing something or to something
\ndoing and when it is doing nothing or nothing is doing (or it seems like that
\non the surface), it gets bored and begins to feel and talk or to do nonsense.
\nHowever, even with this obstacle, the Descent can come down \u2013 it need not wait
\nfor the supramental.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I may say that the
\nopening upwards, the ascent into the Light and the subsequent descent into the
\nordinary consciousness and normal human life is very common as the first
\ndecisive experience in the practice of yoga and may very well happen even
\nwithout <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1145<\/span><\/p>\n

<\/p>\n
\n

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

the practice of yoga
\nin those who are destined for the spiritual change, especially if there is a
\ndissatisfaction somewhere with the ordinary life and a seeking for something
\nmore, greater or better. It comes often exactly in the way that she describes
\nand the cessation of the experience and the descent also come in the same way.
\nThis first experience may be followed by a very long time during which there is
\nno repetition of it or any subsequent experience. If there is a constant
\npractice of yoga, the interval need not be so long; but even so, it is often
\nlong enough. The descent is inevitable because it is not the whole being that
\nhas risen up but only something within, and all the rest of the nature is
\nunprepared, absorbed in or attached to ordinary life and governed by movements
\nthat are not in consonance with the Light. Still, the something within is
\nsomething central in the being and therefore the experience is in a way
\ndefinitive and decisive. For it comes as a decisive intimation of the spiritual
\ndestiny and an indication of what must be reached some time in the life. Once
\nit has been there, something is bound to happen which will open the way,
\ndetermine the right knowledge and the right attitude enabling one to proceed on
\nthe way and bring a helping influence. After that, the work of clearing away
\nthe obstacles that prevent the return to the Light and the ascension of the
\nwhole being and, what is equally important, the descent of the Light into the
\nwhole being, can be begun and progress towards completion. It may take long or
\nbe rapid, that depends on the inner push and also on outer circumstances but
\nthe inner aspiration and endeavour count more than the circumstances which can
\naccommodate themselves to the inner need if that is very strong. The moment has
\ncome for her and the necessary aspiration and knowledge and the influence that
\ncan help her.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The force which you
\nfelt must evidently have been a rising of the Kundalini ascending to join the
\nForce above and bring down the energy needed to ease the depression and then
\nagain rising to enforce the connection between the Above and the lower centres.
\nThe seeming expansion of the head is due to the joining of the mind with the
\nconsciousness of the Self or Divine above. That<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1146<\/span><\/p>\n

<\/p>\n
\n

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

consciousness is wide
\nand illimitable and, when one rises into it, the individual consciousness also
\nbreaks its limits and feels wide and illimitable. At such times one often feels
\nas if there were no head and no body but all were a wide self and its consciousness,
\nor else the head or the body is only a circumstance in that. The body or the
\nphysical mind is sometimes startled or alarmed at these experiences because
\nthey are abnormal to it; but there is no ground for alarm, \u2013 these are usual<\/span><\/p>\n

experiences in the
\nyoga.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The spine is the main
\nchannel of the descent and ascent of the Force, by which it connects the lower
\nand the higher consciousness together.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The sensation in the
\nspine and on both sides of it is a sign of the awakening of the Kundalini
\nPower. It is felt as a descending and an ascending current. There are two main
\nnerve-channels for the currents, one on each side of the central channel in the
\nspine. The descending current is the energy from the above coming down to touch
\nthe sleeping Power in the lowest nerve-centre at the bottom of the spine; the
\nascending current is the release of the energy going up from the awakened
\nKundalini. This movement as it proceeds opens up the six centres of the subtle
\nnervous system and by the opening one escapes from the limitations of the
\nsurface consciousness bound to the gross body and great ranges of experiences
\nproper to the subliminal self, mental, vital, subtle physical are shown to the
\nsadhak. When the Kundalini meets the higher Consciousness as it ascends through
\nthe summit of the head, there is an opening of the higher superconscient
\nreaches above the normal mind. It is by ascending through these in our
\nconsciousness and receiving a descent of their energies that it is possible
\nultimately to reach the supermind. This is the method of the Tantra. In our
\nyoga it is not necessary to go through the systematised method. It takes place
\nspontaneously according to the need by the force of the aspiration. As soon as
\nthere is an opening the Divine Power <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1147<\/span><\/p>\n

<\/p>\n
\n

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

\ndescends and conducts
\nthe necessary working, does what is needed, each thing in its time, and the
\nyogic Consciousness begins to be born in the sadhak.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Sri Aurobindo cannot
\nundertake to guide you as your Guru, for the reason that he takes as disciples
\nonly those who follow his special path of yoga; your experiences follow a
\ndifferent line. In his yoga there may be an occasional current in the spine as
\nin other nerve channels or different parts of the body, but no awakening of the
\nKundalini in this particular and powerful fashion. There is only a quiet
\nuprising of the consciousness from the lower centres to join the spiritual
\nconsciousness above and a descent of the Divine Force from above which does its
\nown work in the mind and body \u2013 the manner and stages varying in each sadhak. A
\nperfect confidence in the Divine Mother and a vigilance to repel all wrong
\nsuggestions and influences is the main law of this yoga. Your opening having
\nonce been so powerful on the more usual Tantric lines (even without your own
\nwill intervening), it is hardly probable that it could now change easily to
\nother lines \u2013 any such effort might create a serious disturbance. In speaking
\nof a competent Guru Sri Aurobindo meant one who had himself practised this
\nopening of the centres and become siddha in that line of yoga. It should not be
\nimpossible to find one \u2013 when one has the call for the Guru, the Guru sooner or
\nlater comes. Meanwhile to put away fear and have confidence in the Divine
\nworking is indispensable \u2013 but no effort should be made to force the pace by
\nconcentrated meditation unless you have a guide whom you can trust \u2013 a clear
\nguidance from within or a guide from without. The inspiration about the Ida
\nnadi and the subsequent working of the Shakti show that there was an
\nintervention at a critical moment and that the call to it whenever needed is
\nlikely to be effective.\u00a0 <\/span><\/span><\/p>\n

 <\/p>\n

In
\nthe experiences proper related in your first letter there is absolutely nothing
\nthat should have disturbed you \u2013 all was quite normal, the usual experiences of
\nthe yogin at such a juncture, and very good and powerful, such as do not come
\nexcept by<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1148<\/span><\/p>\n

<\/p>\n
\n

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

 the grace of the
\nDivine. Probably the opening came after slow invisible preparation as a result
\nof the meditation on the lotus at the top of the head; for that is always an
\ninvitation to the Kundalini to awake or for the lower consciousness to rise and
\nmeet the higher. The disturbing factors came with the feeling of discomfort in
\nthe heart due to some resistance in the physical being which is very often felt
\nand can be overcome by the working of the Force itself and the fear that came
\nafterwards in the seats of the vital Nature, heart, navel etc. But that was no
\npart of the experience; it was an interference by a wrong reaction from the
\nlower or exterior consciousness. If you had not allowed yourself to be
\ndisturbed, probably nothing untoward would have distorted the process. One must
\nnot get frightened by unusual states or movements or experiences, the yogi must
\nbe fearless, abhī<\/i> it is absurd
\nto have a fear because one can control one’s states; that is a power very much
\nto be desired and welcomed in yoga.<\/span><\/p>\n

 <\/p>\n

The
\ncrises related in the second letter would hardly have come, if there had not
\nbeen this reaction; but in any case there was the intervention and setting
\nright of the trouble. However these reactions and the fact that the disturbance
\ncame show that something in the exterior consciousness is not altogether
\nprepared; it is better to wait and seek for a guide so that ignorant steps or
\nreactions may not bring again a serious trouble or danger. It is all that Sri
\nAurobindo can say by way of enlightenment and advice. He does not usually
\nintervene with anyone not his disciple, but as your case was an unusual one and
\nyour call was great he has given you what light he can on your experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yoga means union with
\nthe Divine \u2013 a union either transcendental (above the universe) or cosmic
\n(universal) or individual or, as in our yoga, all three together. Or it means
\ngetting into a consciousness in which one is no longer limited by the small
\nego, personal mind, personal vital and body but is in union with the supreme
\nSelf or with the universal (cosmic) consciousness or with some deeper
\nconsciousness within in which one is aware of <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1149<\/span><\/p>\n

<\/p>\n
\n

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

one’s own soul, one’s
\nown inner being and of the real truth of existence. In the yogic consciousness
\none is not only aware of things, but of forces, not only of forces, but of the
\nconscious being behind the forces. One is aware of all this not only in oneself
\nbut in the universe. <\/span><\/p>\n

 <\/p>\n

There
\nis a force which accompanies the growth of the new consciousness and at once
\ngrows with it and helps it to come about and to perfect itself. This force is
\nthe Yoga-Shakti. It is here coiled up and asleep in all the centres of our
\ninner being (Chakras) and is at the base what is called in the Tantras the
\nKundalini Shakti. But it is also above us, above our head as the Divine Force \u2013
\nnot there coiled up, involved, asleep, but awake, scient, potent, extended and
\nwide; it is there waiting for manifestation and to this Force we have to open
\nourselves \u2013 to the power of the Mother. In the mind it manifests itself as a
\ndivine mind-force or a universal mind-force and it can do everything that the
\npersonal mind cannot do; it is then the yogic mind-force. When it manifests and
\nacts in the vital or the physical in the same way, it is there apparent as a
\nyogic life-force or a yogic body-force. It can awake in all these forms,
\nbursting outwards and upwards, extending itself into wideness from below; or it
\ncan descend and become there a definite power for things; it can pour downwards
\ninto the body, working, establishing its reign, extending into wideness from
\nabove, link the lowest in us with the highest above us, release the individual
\ninto a cosmic universality or into absoluteness and transcendence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is a Yoga-Shakti
\nlying coiled or asleep in the inner body, not active. When one does yoga, this
\nforce uncoils itself and rises upward to meet the Divine Consciousness and
\nForce that are waiting above us. When this happens, when the awakened Yoga-Shakti
\narises, it is often felt like a snake uncoiling and standing up straight and
\nlifting itself more and more upwards. When it meets the Divine Consciousness
\nabove, then the force of the Divine Consciousness can more easily descend into
\nthe body and be felt working there to change the nature.
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1150<\/span><\/p>\n

<\/p>\n
\n

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

The feeling of your
\nbody and eyes being drawn upwards is part of the same movement. It is the inner
\nconsciousness in the body and the inner subtle sight in the body that are
\nlooking and moving upward and trying to meet the divine consciousness and
\ndivine seeing above.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Energy in the
\nKundalini is the Mother’s.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I do not see what is
\nyour difficulty. That there is a divine force asleep or veiled by Inconscience
\nin Matter and that the Higher Force has to descend and awaken it with the Light
\nand Truth is a thing that is well known; it is at the very base of this yoga.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I am afraid the
\nattempt to apply scientific analogies to spiritual or yogic things leads more
\noften to confusion than to anything else, \u2013 just as it creates confusion if
\nthrust upon philosophy also. Kundalini coiled in the Muladhara is asleep,
\nplunged in the inconscience, supporting the play of the Ignorance. Naturally,
\nif she heaves up from there, there may be a disturbance or disruption of the
\nstates of the Ignorance, but that would be rather a salutary upheaval and
\nhelpful to the purpose of yoga. Kundalini becoming conscious rises up to meet
\nthe Brahman in the thousand-petalled lotus. A mere ejection from her uniting
\nwith the higher consciousness would hardly lead to a radical change. Of course
\nshe need not abandon connection with the physical centre altogether; but she is
\nno longer coiled there: if she were, the great occult force residing there
\nwould not be liberated. The usual image of her risen and awake is, I believe,
\nthat of a serpent standing erect, the tail touching the lowest centre, the head
\nthe highest at the Brahmarandhra. Thus with all the centres open and active she
\nunites the two poles, superior and inferior, of the being, the spirit with
\nMatter.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1151<\/span><\/p>\n

<\/p>\n
\n

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

That [rising above the
\nhead] is very good. Such risings help to break down the lid between the higher
\nand lower planes in the consciousness and prepare the wideness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What is to be done
\ndepends on where the block is. There are two movements that are necessary \u2013 one
\nis the ascent through the increasing of peace and silence to its source above
\nthe mind, \u2013 that is indicated by the tendency of the consciousness to rise out of the body
\nto the top of the head and above where it is easy to realise the Self in all
\nits stillness and liberation and wideness and to open to the other powers of
\nthe Higher Consciousness. The other is the descent of the peace, silence, the
\nspiritual freedom and wideness and the powers of the higher consciousness as
\nthey develop into the lower down to the most physical and even the
\nsubconscient. To both of these movements there can be a block \u2013 a block above
\ndue to the mind and lower nature being unhabituated (it is that really and not
\nincapacity) and a block below due to the physical consciousness and its natural
\nslowness to change. Everybody has these blocks but by persistent will,
\naspiration or abhyāsa<\/i> they can be overcome.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Wideness is a sign of
\nthe extension of consciousness out of the ordinary limits \u2013 whiteness of the
\nwideness means that it is the pure consciousness one is feeling, unless it is
\nwhite light or luminous light which indicates the Mother’s consciousness there
\nor some influence of it. The subtle barrier you felt must have been the same
\nthing that prevents your ascent from the heart and from it your going beyond
\ninto the regions above. There is always a sort of a lid there and it is only
\nwhen that is opened or disappears that one can go freely above. One can be
\naware of \u201cunseen wideness\u201d but one is not a self there until that is done.<\/span> <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1152<\/span><\/p>\n

<\/p>\n
\n

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

Wideness is necessary
\nfor the working of the higher consciousness \u2013 if the being is shut up in
\nitself, there can be intense experiences and some opening to touches from the
\nheights, but not the full stable basis for the transformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The emptiness and
\nwideness in the brain is a very good sign. It is a condition for the opening
\nhorizontally into the cosmic consciousness and upward into the Self and higher
\nspiritual Mind above the head.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The lightness, the
\nfeeling of the disappearance of the head and that all is open is a sign of the
\nwideness of the mental consciousness which is no longer limited by the brain
\nand its body sense \u2013 no longer imprisoned but wide and free. This is felt in
\nthe meditation only at first or with closed eyes, but at a later stage it
\nbecomes established and one feels always oneself a wide consciousness not
\nlimited by any feeling of the body. You felt something of this wideness of your
\nbeing in the second experience when the Mother’s foot pressed down your
\nphysical mind (head) till it went below and left room for this sense of an
\ninfinite Self. This wide consciousness not dependent on the body or limited by
\nit is what is called in yoga the Atman or Self. You are only having the first
\nglimpses of it, but later on it becomes normal and one feels that one was
\nalways this Atman infinite and immortal.<\/span><\/p>\n

 <\/p>\n

I
\ndon’t think the lack of sleep when it comes is due to want of work; for even
\nthose who do no work at all get good sleep. It is something else; but it must be
\ngot over.<\/span><\/p>\n

 <\/p>\n

The
\nconstant remembrance of the Mother is a difficult thing and few have it, but it
\nwill come in time. Meanwhile her Force is working in you and preparing your
\nconsciousness for that.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Self is met first
\non the level of the Higher Mind, but it is not limited to one station \u2013 it is
\nusually felt as something outspread<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1153<\/span><\/p>\n

<\/p>\n
\n

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

in wideness, but one
\nmay also feel a centralising consciousness in the Sahasrara or above it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Self governs the
\ndiversity of its creation by its unity on all the planes from the Higher Mind
\nupwards on which the realisation of the One is the natural basis of
\nconsciousness. But as one goes upward, the view changes, the power of
\nconsciousness changes, the Light becomes ever more intense and potent. Although
\nthe static realisation of Infinity and Eternity and the Timeless One remains
\nthe same, the vision of the workings of the One becomes ever wider and is
\nattended with a greater instrumentality of Force and a more comprehensive grasp
\nof what has to be known and done. All possible forms and constructions of
\nthings become more and more visible, put in their proper place, utilisable.
\nMoreover, what is thought-knowledge in the Higher Mind becomes illumination in
\nthe Illumined Mind and direct intimate vision in the Intuition. But the
\nIntuition sees in flashes and combines through a constant play of light \u2013
\nthrough revelations, inspirations, intuitions, swift discriminations. The
\novermind sees calmly, steadily, in great masses and large extensions of space
\nand time and relation, globally; it creates and acts in the same way \u2013 it is
\nthe world of the great Gods, the divine Creators. Only, each creates in his own
\nway; he sees all but sees all from his own viewpoint. There is not the absolute
\nsupramental harmony and certitude. These, inadequately expressed, are some of
\nthe differences. I speak, of course, of these planes in themselves \u2013 when
\nacting in the human consciousness they are necessarily much diminished in their
\nworking by having to depend on the human instrumentation of mind, vital and
\nphysical. Only when these are quieted, they get a fuller force and reveal more
\ntheir character.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The substance of
\nknowledge is the same on all the overhead planes, but the higher mind gives
\nonly the substance and form of<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1154<\/span><\/p>\n

<\/p>\n
\n

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

knowledge in thought
\nand word \u2013 in the illumined mind there begins to be a peculiar light and energy
\nand Ananda of knowledge which grows as one rises higher in the scale \u2013 or else
\nas the knowledge comes from a higher and higher source. This light etc. are
\nstill rather diluted and diffused in the illumined mind; it becomes more and
\nmore intense, clearly defined and dynamic and effective on the higher planes so
\nmuch so as to change always the character and power of the knowledge.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Ignorance can act
\nfrom above the head \u2013 but not as part of the higher planes \u2013 it comes from
\noutside. The higher planes just above the head are not however the absolute
\nTruth; that you only get in the supermind.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The planes and the
\nbody are not the same. Above the head are seen all the planes from the overmind
\ndown to the higher mind, but this is only a correlation in the consciousness \u2013
\nnot an actual location in space.<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9As thought rises in
\nthe scale, it ceases to be intellectual, becomes illumined, then intuitive,
\nthen overmental and finally disappears seeking the last Beyond. The poem does
\nnot express any philosophical thought, however; it is simply a perception of a
\ncertain movement, that is all.<\/span><\/p>\n

 <\/p>\n

\u201cPale
\nblue\u201d is the colour of the higher ranges of mind up to the intuition. Above it,
\nit begins to become golden with the supramental Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\u00b9This
\nand the following letter were written in reference to \u201cThought the Paraclete\u201d,
\na poem of Sri Aurobindo. See Sri Aurobindo, Collected Poems and Plays, Vol. II,
\np. 300<\/span>. <\/span> <\/span><\/p>\n

\nPage ─ 1155<\/span><\/p>\n

<\/p>\n
\n

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

 Thought is not
\nthe giver of Knowledge but the \u201cmediator\u201d between the Inconscient and the
\nSuperconscient. It compels the world born from the Inconscient to reach for a
\nKnowledge other than the instinctive vital or merely empirical, for the Knowledge
\nthat itself exceeds thought; it calls for that superconscient Knowledge and
\nprepares the consciousness here to receive it. It rises itself into the higher
\nrealms and even in disappearing into the supramental and Ananda levels is
\ntransformed into something that will bring down their powers into the silent
\nself which its cessation leaves behind it. <\/span><\/p>\n

 <\/p>\n

Gold-red
\nis the colour of the supramental in the physical \u2013 the poem describes Thought
\nin the stage when it is undergoing transformation and is about to ascend into
\nthe Infinite above and disappear into it. The \u201cflame-word rune\u201d is the Word of
\nthe higher Inspiration, Intuition, Revelation which is the highest attainment
\nof Thought.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

By the intuitive self
\nI meant the intuitive being, that part which belongs to the intuitive plane or
\nis in connection with it. The intuition is one of the higher planes of
\nconsciousness between the human thinking mind and the supramental plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The intuitive mind
\ndoes not get the touch direct from the supramental. Above it is the overmind in
\nwhich there is a higher and greater intuition and above that are the
\nsupramental ranges.<\/span><\/p>\n

 <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I do not think it can
\nbe said that there are separate strata in the intuitive mind for purity,
\nstrength and beauty. These are separate powers of the Divine, not separate
\nstrata. But, of course, they can be arranged by the mind in that way for some
\norganised purpose.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1156<\/span><\/p>\n

<\/p>\n
\n

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

Revelation is a part
\nof the intuitive consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is a
\ndiscrimination that is not intellectual \u2013 a direct perception.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One can get intuitions
\n\u2013 communications from there [the Intuition plane] even while the ego exists \u2013
\nbut to live in the wideness of the Intuition is not possible with the
\nlimitation of the ego.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

To live in the
\nIntuitive it is necessary first to have the opening into the cosmic
\nconsciousness and to live first in the higher and the illumined Mind, seeing
\neverything from there. To receive constantly the intuition from above, that is
\nnot necessary \u2013 it is sufficient to have the sense of the One everywhere and to
\nget into contact with things and people through the inner mind and sense more
\nthan with the outer mind and senses \u2013 for the latter meet only the surface of
\nthings and are<\/span><\/p>\n

not intuitive.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The cosmic
\nconsciousness has many levels \u2013 the cosmic physical, the cosmic vital, the
\ncosmic Mind, and above the higher planes of cosmic Mind there is the Intuition
\nand above that the overmind and still above that the supermind where the
\nTranscendental begins. In order to live in the Intuition plane (not merely to
\nreceive intuitions), one has to live in the cosmic consciousness because there
\nthe cosmic and individual run into each other as it were, and the mental
\nseparation between them is already broken down, so nobody can reach there who
\nis still in the separative ego.<\/span><\/p>\n

 <\/p>\n

A
\nreflected static realisation of Sachchidananda is possible on any of the cosmic
\nplanes, but the full entering into it, the<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1157<\/span><\/p>\n

<\/p>\n
\n

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

entire union with the
\nSupreme Divine dynamic as well as static, comes with the transcendence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the individual
\nself] is not specially related [to Intuition] \u2013 intuition is the highest power
\nthe embodied individual can reach without universalising itself \u2013 when it
\nuniversalises itself it is then possible for it to come in contact with
\novermind. If by the individual self is meant the Jivatman, it can be on any
\nplane of consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not the psychic
\nbut the mind that gets raised and transformed and its action intensified by the
\nintuitivising of the consciousness. The psychic is always the same in essence
\nand adapts its action without need of transformation to any change of
\nconsciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, there are beings
\n[on the Intuition plane]. Intuition is in direct contact with the higher Truth
\nbut not in an integral contact. It gets the Truth in flashes and turns these
\nflashes of Truth-perception into intuitions \u2013 intuitive ideas. The ideas of the
\ntrue Intuition are always correct so far as they go \u2013 but when intuition is
\ndiluted in the ordinary mind stuff, its truth gets mixed with error.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I do not remember in
\nwhat context I wrote it. But intuitivising is not sufficient to prevent a drop;
\nif it is complete (and it is not complete until not only the mind, but the
\nvital and physical are intuitivised) it can make you understand and be
\nconscious of all the processes in you and around but it does not necessarily
\nmake you entire master of the reactions. For that\u00a0 <\/span>Knowledge is not enough \u2013 a certain
\nKnowledge-Will (knowledge and will fused together) or Consciousness-Power is
\nneeded.<\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1158<\/span><\/p>\n

<\/p>\n
\n

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

The overmind receives
\nthe Divine Truth and disperses it in various formations and diverse play of
\nforces, building thus different worlds out of this dispersion. <\/span><\/p>\n

 <\/p>\n

\n       
\n<\/span><\/font>
\nIn the Intuition
\nthe nature of Knowledge is Truth not global or whole, but coming out in so many
\npoints, edges, flashes of a Truth that is behind it and supplies it with its
\ndirect perceptions.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

He seems to say that
\nbeyond the overmind there is a plane of \u201chigher luminous Intelligence\u201d. This is
\nimpossible. Beyond the overmind there is the supermind \u2013 the overmind is the
\nhighest of the planes below the supramental, and he is not yet in touch with
\nthe supramental. What he calls here the overmind cannot be the true overmind.
\nHis experiences are those of the mind opening to the higher mental planes and
\ntrying to bring down something from them and their powers into the mind, life
\nand body. <\/span><\/p>\n

 <\/p>\n

His
\nclassification of four worlds is an attempt of the mind to interpret something
\nhe had seen, but it has not got it all right. If Mahasaraswati stopped him at
\nthis moment, it must have been because his mind was making a wrong formation
\nand it was no use carrying it any farther. <\/span><\/p>\n

 <\/p>\n

\nAt
\nthis stage in his yoga he must observe what is going on, but not attach a
\ndefinitive or final importance to any such classifications or mental
\narrangements. The mind at this stage sometimes gets these things correctly,
\nsometimes makes formations of them which are not correct and have to be
\ndiscarded or set right when a higher knowledge comes.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The consciousness
\nwhich you call supramental is no doubt above the human mind, but it should be
\ncalled, not the supramental, but simply the higher consciousness. In this
\nhigher consciousness there are many degrees, of which the supramental is the
\nsummit or the source. It is not possible to reach the summit or source all at
\nonce; first of all the lower consciousness has to be <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1159<\/span><\/p>\n

<\/p>\n
\n

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

purified and made
\nready. That is the meaning of the Light you saw, whose inner body or substance
\nis too dense and powerful to be penetrated at present.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Certainly, the
\novermind descent is necessary for those who want the supramental change. Unless
\nthe overmind opens, there can be no direct supramental opening of the
\nconsciousness. If one remains in the mind, even illumined mind or the
\nintuition, one can have indirect messages or an influence from the supramental,
\nbut not a direct supramental control of the consciousness or the supramental
\nchange.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

People talk very
\nlightly of the overmind and the supermind as if it were quite easy to enter
\ninto them and mistake inferior movements for the overmental or supramental,
\nthereby confusing the Truth and delaying the progress of the sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not very clear
\nwhat is meant by this Knowledge-Will. It is usually a description of the
\nsupramental where there is no division between Knowledge and Will, each acting
\non each other or rather fixed together in oneness and therefore infallible. You
\nsay it has taken form in mind, vital and body; if that is so, it would mean the
\nfixed and decisive transformation; so it cannot be the supramental. It must be
\nsome overmind Truth plane.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Knowledge and will
\nhave naturally to be one before either can act perfectly.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the experience
\nof the transcendent planes as reflected on the higher planes of consciousness
\n(overmind, etc.) in relation <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1160<\/span><\/p>\n

<\/p>\n
\n

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

to them; just as one
\ncan have an experience of Sachchidananda and these planes as reflected in the
\nmind or vital or physical consciousness, so one can have it there \u2013 but on each
\nplane it appears in a different way.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Overmind experience
\ncomes when one rises to the overmind plane and sees things as they are on that
\nplane or as they look to the consciousness which sees the other planes from the
\novermind view. When one is in the mind, life or physical plane, then it is the
\novermind Influence that comes down and modifies the mind, life or physical
\nworkings in greater or less degree according to the possibilities or the thing
\nto be done at the moment. It is not the sole power as it is in its own plane
\nbut works under mental, vital or physical conditions. Its power is more
\nsubjective than objective\u2014it is easy for it to change our view and experience
\nof the object and our knowledge about it, but not so easy for it to change the
\nobject or its nature or circumstances or the outward state of things in that
\nplane.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are no overmind
\ndangers \u2013 it is only the lower consciousness misusing overmind or higher
\nconsciousness intimations that can make a danger. There are also no overmind
\nFalsehoods. The overmind is part of the Ignorance in this sense that it is the
\nhighest knowledge to which the Ignorance can attain, but the knowledge is still
\ndivided and so can be a knowledge of parts and aspects of the Truth, not the
\nintegral knowledge. As such it can be misused and turned into falsehood by the
\nMind.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The overmind
\nexperience does not necessarily deliver from the lower vital and physical
\nmovements \u2013 it changes them only to a certain extent and prepares them for a
\ngreater Truth.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1161<\/span><\/p>\n

<\/p>\n
\n

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

 It is perfectly
\nnatural. In these experiences you become aware of the consciousness proper to
\nother planes. Thus you get the experience of being a form of the Divine
\nConsciousness, the Mother, and while the experience lasts you feel her power \u2013
\nwhen the experience ceases, you come back to your normal state, the power
\nwithdraws. These experiences are proper to the consciousness with the overmind
\nKnowledge and they prepare it for transformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is perfectly
\nsimple, it is the attraction towards the Divine Consciousness represented in a
\nconcrete experience. It is the concreteness of the experiences that puzzles
\nyou. All experience there tends to be concrete, there are no \u201cabstract\u201d truths
\nas in the mind, \u2013 even thought in the overmind is a concrete force and a
\npalpable substance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes\u2014it is one aspect
\nof the Truth, \u2013 for in the overmind there are many aspects of Truth, separate
\nor combined together or arranged one above the other.<\/span><\/p>\n

 <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nWhy not? Both are true
\non the different levels of the overmind or in different cosmic formations that
\ncome from the overmind. All aspects are there in the overmind, even those which
\nthe intellect considers contradictory to each other; in the overmind they are
\nnot contradictions but complementary to each other.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is only the
\nsupermind that has an absolute freedom from error. The overmind presents truth
\nin all sorts of arrangements all of which taken together presents something
\nlike the whole truth \u2013 but these again are reflected in you in the terrestrial<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1162<\/span><\/p>\n

<\/p>\n
\n

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

consciousness or
\nconveyed to your terrestrial consciousness by the descent from the higher
\nplanes, but in receiving it the terrestrial consciousness can make mistakes in
\ninterpretation, in understanding, in application, in arrangement.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Absolute certitude
\nabout all things can only come from the supermind. Meanwhile one has to go on
\nwith what knowledge the other planes give. <\/span><\/p>\n

 <\/p>\n


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

 <\/p>\n

The descent is that of
\nthe powers of the higher consciousness which is above the head. It usually
\ndescends from centre to centre till it has occupied the whole being. But at the
\nbeginning the action is very variable. It is only when the Peace from above has
\nnot only descended but established itself in the whole system that there is a
\ncontinuous action. The descent comes in order to transform the consciousness
\nbut the transformation takes time. It is not done all in a moment.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I have said that the
\nmost decisive way for the Peace or the Silence to come is by a descent from
\nabove. In fact, in reality though not always in appearance, that is how they
\nalways come; \u2013 in appearance always, because the sadhak is not always conscious
\nof the process; he feels the peace settling in him or at least manifesting, but
\nhe has not been conscious how and whence it came. Yet it is the truth that all
\nthat belongs to the higher consciousness comes from above, not only the
\nspiritual peace and silence, but the Light, the Power, the Knowledge, the
\nhigher seeing and thought, the Ananda come from above. It is also possible that
\nup to a certain point they may come from within, but this is because the
\npsychic being is open to them directly and they come first there and then
\nreveal themselves in the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1163<\/span><\/p>\n

<\/p>\n
\n

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

rest of the being from
\nthe psychic or by its coming into the front. A disclosure from within or a
\ndescent from above, these are the two sovereign ways of the Yoga-siddhi. An
\neffort of the external surface mind or emotions, a Tapasya of some kind may
\nseem to build up some of these things, but the results are usually uncertain
\nand fragmentary, compared to the result of the two radical ways. That is why in
\nthis yoga we insist always on an \u201copening\u201d \u2013 an opening inwards of the inner
\nmind, vital, physical to the inmost part of us, the psychic, and an opening
\nupwards to what is above the mind \u2013 as indispensable for the fruits of the
\nsadhana.<\/span><\/p>\n

 <\/p>\n

The
\nunderlying reason for this is that this little mind, vital and body which we
\ncall ourselves is only a surface movement and not our \u201cself\u201d at all. It is an
\nexternal bit of personality put forward for one brief life, for the play of the
\nIgnorance. It is equipped with an ignorant mind stumbling about in search of
\nfragments of truth, an ignorant vital rushing about in search of fragments of
\npleasure, an obscure and mostly subconscious physical receiving the impacts of
\nthings and suffering rather than possessing a resultant pain or pleasure. All
\nthat is accepted until the mind gets disgusted and starts looking about for the
\nreal Truth of itself and things, the vital gets disgusted and begins wondering
\nwhether there is not such a thing as real bliss and the physical gets tired and
\nwants liberation from itself and its pains and pleasures. Then it is possible
\nfor the little ignorant bit of personality to get back to its real Self and
\nwith it to these greater things \u2013 or else to extinction of itself, Nirvana.<\/span><\/p>\n

 <\/p>\n

The
\nreal Self is not anywhere on the surface but deep within and above. Within is
\nthe soul supporting an inner mind, inner vital, inner physical in which there
\nis a capacity for universal wideness and with it for the things now asked for \u2013
\ndirect contact with the truth of self and things, taste of a universal bliss,
\nliberation from the imprisoned smallness and sufferings of the gross physical
\nbody. Even in <\/span>Europe<\/span>
\nthe existence of something behind the surface is now very frequently admitted,
\nbut its nature is mistaken and it is called subconscient or subliminal, while
\nreally it is very conscious in its own way and not subliminal but only behind
\nthe veil. It is, according to our psychology,<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage 1164<\/span><\/p>\n

<\/p>\n
\n

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

connected with the
\nsmall outer personality by certain centres of consciousness of which we become
\naware by yoga. Only a little of the inner being escapes through these centres
\ninto the outer life, but that little is the best part of ourselves and
\nresponsible for our art, poetry, philosophy, ideals, religious aspirations,
\nefforts at knowledge and perfection. But the inner centres are for the most
\npart closed or asleep \u2013 to open them and make them awake and active is one aim
\nof yoga. As they open, the powers and possibilities of the inner being also are
\naroused in us; we awake first to a larger consciousness and then to a cosmic
\nconsciousness; we are no longer little separate personalities with limited
\nlives but centres of a universal action and in direct contact with cosmic
\nforces. Moreover, instead of being unwillingly playthings of the latter, as is
\nthe surface person, we can become to a certain extent conscious and masters of
\nthe play of nature \u2013 how far this goes\u00a0
\n<\/span>depending on the development of the inner being and its opening upward
\nto the higher spiritual levels. At the same time the opening of the heart
\ncentre releases the psychic being which proceeds to make us aware of the Divine
\nwithin us and of the higher Truth above us.<\/span><\/p>\n

 <\/p>\n

For
\nthe highest spiritual Self is not even behind our personality and bodily
\nexistence but is above it and altogether exceeds it. The highest of the inner
\ncentres is in the head, just as the deepest is the heart; but the centre which
\nopens directly to the Self is above the head, altogether outside the physical
\nbody, in what is called the subtle body, sūkşma śarīra<\/i>.
\nThis Self has two aspects and the results of realising it correspond to these
\ntwo aspects. One is static, a condition of wide peace, freedom, silence: the
\nsilent Self is unaffected by any action or experience; it impartially supports
\nthem but does not seem to originate them at all, rather to stand back detached
\nor unconcerned, udāsīna<\/i>. The other aspect is dynamic and that
\nis experienced as a cosmic Self or Spirit which not only supports but
\noriginates and contains the whole cosmic action \u2013 not only that part of it
\nwhich concerns our physical selves but also all that is beyond it \u2013 this world
\nand all other worlds, the supraphysical as well as the physical ranges of the
\nuniverse. Moreover, we feel the Self as one in all; but also we feel it as
\nabove all, transcendent, surpassing all <\/span>
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─1165<\/span><\/p>\n

<\/p>\n
\n

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

individual birth or
\ncosmic existence. To get into the universal Self \u2013 one in all \u2013 is to be
\nliberated from ego; ego either becomes a small instrumental circumstance in the
\nconsciousness or even disappears from our consciousness altogether. That is the
\nextinction or Nirvana of the ego. To get into the transcendent self above all
\nmakes us capable of transcending altogether even cosmic consciousness and
\naction \u2013 it can be the way to that complete liberation from the world-existence
\nwhich is called also extinction, laya, mokşa, nirvāna<\/i>. <\/span><\/p>\n

 <\/p>\n

It
\nmust be noted however that the opening upward does not necessarily lead to
\npeace, silence and Nirvana only. The sadhak becomes aware not only of a great,
\neventually an infinite peace, silence, wideness above us, above the head as it
\nwere and extending into all physical and supraphysical space, but also he can
\nbecome aware of other things \u2013 a vast Force in which is all power, a vast Light
\nin which is all knowledge, a vast Ananda in which is all bliss and rapture. At
\nfirst they appear as something essential, indeterminate, absolute, simple, kevala<\/i>:
\na Nirvana into any of these things seems possible. But we can come to see too
\nthat this Force contains all forces, this Light all lights, this Ananda all joy
\nand bliss possible. And all this can descend into us. Any of them and all of
\nthem can come down, not peace alone; only the safest is to bring down first an
\nabsolute calm and peace, for that makes the descent of the rest more secure;
\notherwise it may be difficult for the external nature to contain or bear so
\nmuch Force, Light, Knowledge or Ananda. All these things together make what we
\ncall the higher spiritual or Divine Consciousness. The psychic opening through
\nthe heart puts us primarily into connection with the individual Divine, the
\nDivine in his inner relation with us; it is especially the source of love and
\nbhakti. This upward opening puts us into direct relation with the whole Divine
\nand can create in us the divine consciousness and a new birth or births of the
\nspirit.<\/span><\/p>\n

 <\/p>\n

When
\nthe Peace is established, this higher or Divine Force from above can descend
\nand work in us. It descends usually first into the head and liberates the inner
\nmind centres, then into the heart centre and liberates fully the psychic and
\nemotional being, then into the navel and other vital centres and liberates<\/span> <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 1166<\/span><\/p>\n

<\/p>\n
\n

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

the inner vital, then
\ninto the Muladhara and below and liberates the inner physical being. It works
\nat the same time for perfection as well as liberation; it takes up the whole
\nnature part by part and deals with it, rejecting what has to be rejected,
\nsublimating what has to be sublimated, creating what has to be created. It
\nintegrates, harmonises, establishes a new rhythm in the nature. It can bring
\ndown too a higher and yet higher force and range of the higher nature until, if
\nthat be the aim of the sadhana, it becomes possible to bring down the
\nsupramental force and existence. All this is prepared, assisted, farthered by
\nthe work of the psychic being in the heart centre; the more it is open, in
\nfront, active, the quicker, safer, easier the working of the Force can be. The
\nmore love and bhakti and surrender grow in the heart, the more rapid and
\nperfect becomes the evolution of the sadhana. For the descent and
\ntransformation imply at the same time an increasing contact and union with the Divine.<\/span><\/p>\n

 <\/p>\n

That
\nis the fundamental rationale of the sadhana. It will be evident that the two
\nmost important things here are the opening of the heart centre and the opening
\nof the mind centres to all that is behind and above them. For the heart opens
\nto the psychic being and the mind centres open to the higher consciousness and
\nthe nexus between the psychic being and the higher consciousness is the
\nprincipal means of the siddhi. The first opening is effected by a concentration
\nin the heart, a call to the Divine to manifest within us and through the
\npsychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love,
\nsurrender are the main supports of this part of the sadhana \u2013 accompanied by a
\nrejection of all that stands in the way of what we aspire for. The second
\nopening is effected by a concentration of the consciousness in the head
\n(afterwards, above it) and an aspiration and call and a sustained will for the
\ndescent of the divine Peace, Power, Light, Knowledge, Ananda into the being \u2013
\nthe Peace first or the Peace and Force together. Some indeed receive Light
\nfirst or Ananda first or some sudden pouring down of knowledge. With some there
\nis first an opening which reveals to them a vast infinite Silence, Force, Light
\nor Bliss above them and afterwards either they ascend to that or these things
\nbegin to descend into the lower nature. With others there is either the<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1167<\/span> <\/span><\/p>\n

<\/p>\n
\n

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

descent, first into
\nthe head, then down to the heart level, then to the navel and below and through
\nthe whole body, or else an inexplicable opening \u2013 without any sense of descent
\n\u2013 of peace, light, wideness or power, or else a horizontal opening into the
\ncosmic consciousness or in a suddenly widened mind an outburst of knowledge.
\nWhatever comes has to be welcomed \u2013 for there is no absolute rule for all \u2013 but
\nif the peace has not come first, care must be taken not to swell oneself in
\nexultation or lose the balance. The capital movement however is when the Divine
\nForce or Shakti, the power of the Mother comes down and takes hold, for then
\nthe organization of the consciousness begins and the larger foundation of the
\nyoga. <\/span><\/p>\n

 <\/p>\n

The
\nresult of the concentration is not usually immediate \u2013 though to some there
\ncomes a swift and sudden outflowering; but with most there is a time longer or
\nshorter of adaptation or preparation, especially if the nature has not been
\nprepared already to some extent by aspiration and Tapasya. The coming of the
\nresult can sometimes be aided by associating with the concentration one of the
\nprocesses of the old yoga. There is the Adwaita process of the way of knowledge
\n\u2013 one rejects from oneself the identification with the mind, vital, body,
\nsaying continually \u201cI am not the mind\u201d, \u201cI am not the vital\u201d, \u201cI am not the
\nbody\u201d, seeing these things as separate from one’s real self \u2013 and after a time
\none feels all the mental, vital, physical processes and the very sense of mind,
\nvital, body becoming externalised, an outer action, while within and detached
\nfrom them there grows the sense of a separate self-existent being which opens
\ninto the realisation of the cosmic and transcendent spirit. There is also the
\nmethod \u2013 a very powerful method \u2013 of the Sankhyas, the separation of the
\nPurusha and the Prakriti. One enforces on the mind the position of the Witness
\n\u2013 all action of mind, vital, physical becomes an outer play which is not myself
\nor mine, but belongs to Nature and has been enforced on an outer me. I am the
\nwitness Purusha; I am silent, detached, not bound by any of these things. There
\ngrows up in consequence a division in the being; the sadhak feels within him
\nthe growth of a calm silent separate consciousness which feels itself quite
\napart from the surface play of the mind and the vital and physical Nature.
\nUsually when<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1168<\/span><\/p>\n

<\/p>\n
\n

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

this takes place, it
\nis possible very rapidly to bring down the peace of the higher consciousness
\nand the action of the higher Force and the full march of the yoga. But often
\nthe Force itself comes down first in response to the concentration and call and
\nthen, if these things are necessary, it does them and uses any other means or
\nprocess that is helpful or indispensable. <\/span><\/p>\n

 <\/p>\n

One
\nthing more. In this process of the descent from above and the working it is
\nmost important not to rely entirely on oneself, but to rely on the guidance of
\nthe Guru and to refer all that happens to his judgment and arbitration and
\ndecision. For it often happens that the forces of the lower nature are
\nstimulated and excited by the descent and want to mix with it and turn it to
\ntheir profit. It often happens too that some Power or Powers undivine in their
\nnature present themselves as the Supreme Lord or as the Divine Mother and claim
\nthe being’s service and surrender. If these things are accepted, there will be
\nan extremely disastrous consequence. If indeed there is the assent of the
\nsadhak to the Divine working alone and the submission or surrender to that
\nguidance, then all can go smoothly. This assent and a rejection of all egoistic
\nforces or forces that appeal to the ego are the safeguard throughout the
\nsadhana. But the ways of nature are full of snares, the disguises of the ego
\nare innumerable, the illusions of the Powers of Darkness, Rakshasi Maya, are
\nextraordinarily skilful; the reason is an insufficient guide and often turns traitor;
\nvital desire is always with us tempting to follow any alluring call. This is
\nthe reason why in this yoga we insist so much on what we call Samarpana \u2013
\nrather inadequately rendered by the English word surrender. If the heart centre
\nis fully opened and the psychic is always in control, then there is no
\nquestion; all is safe. But the psychic can at any moment be veiled by a lower
\nupsurge. It is only a few who are exempt from these dangers and it is precisely
\nthose to whom surrender is easily possible. The guidance of one who himself is
\nby identity or represents the Divine is in this difficult endeavour imperative
\nand indispensable.<\/span><\/p>\n

 <\/p>\n

What
\nI have written may help you to get some clear idea of what I mean by the
\ncentral process of the yoga. I have written at some length but, naturally,
\ncould cover only the fundamental<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage 1169<\/span><\/p>\n

<\/p>\n
\n

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

things. Whatever
\nbelongs to circumstance and detail must arise as one works out the method, or
\nrather as it works itself out \u2013 for the last is what usually happens when there
\nis an effective beginning of the action of the sadhana.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The descent of Peace,
\nthe descent of Force or Power, the descent of Light, the descent of Ananda,
\nthese are the four things that transform the nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Presence, Peace,
\nForce, Light, Ananda \u2013 these are five things that most commonly come down.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Like everything else,
\nPeace, Light, Power, so wideness descends also.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Light, Peace, Force,
\nAnanda constitute the spiritual consciousness; if they are not among the major
\nexperiences, what are?<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not really the
\nplane that descends, it is the Power and Truth of it that descends into the
\nmaterial and then the veil between the material and it no longer exists.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I did not say it
\n[descent of Ananda] was vital and mental, but that it was Ananda manifesting
\nitself in the mental and vital \u2013 a quite different thing; for the one Ananda
\n(the true thing) can manifest in any part of the being.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage 1170<\/span><\/p>\n

<\/p>\n
\n

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

It [the higher
\nconsciousness] descends on the atmosphere also, but for it to be effective the
\nindividual must receive and respond. It descends also in the individual
\nindependently of the atmosphere.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The consciousness from
\nwhich these experiences come is always there pressing to bring them in. The
\nreason why they do not come in freely or stay is the activity of the mind and
\nvital always rushing about, thinking this, wanting that, trying to perform
\nmountaineering feats on all the hillocks of the lower nature instead of
\nnourishing a strong and simple aspiration and opening to the higher
\nconsciousness that it may come in and do its work. Rasa<\/i> of poetry,
\npainting or physical work is not the thing to go after. What gives the interest
\nin yoga is the rasa<\/i> of the Divine and of the divine consciousness, which
\nmeans the rasa<\/i> of Peace, of Silence, of inner Light and Bliss, of
\ngrowing inner Knowledge, of increasing inner Power, of the Divine Love, of all
\nthe infinite fields of experience that open to one with the opening of the
\ninner consciousness. The true rasa <\/i>of poetry, painting or any other
\nactivity is truly found when these activities are part of the working of the
\nDivine Force in you and you feel it as that and you feel in it the joy of that
\nworking.<\/span><\/p>\n

 <\/p>\n

The
\ncondition you had of the inner being and its silence, separated from the
\nsurface consciousness and its little restless workings, is the first
\nliberation, the liberation of Purusha from Prakriti and it is the fundamental
\nexperience. The day when you can keep it, you can know that the yogic
\nconsciousness has been founded in you. This time it has increased in intensity,
\nbut it must also increase in duration.<\/span><\/p>\n

 <\/p>\n

These
\nthings do not \u201cdrop\u201d \u2013 what you have felt is there in you all the time, but you
\ndid not feel it because you were living on the surface altogether and the
\nsurface is all crowd and clamour. But in all men there is this silent Purusha,
\nbase of the true mental being, the true vital being, the true physical being.
\nIt was by your prayer and aspiration that the thing came, to show you in what
\ndirection you must travel in order to have the true rasa<\/i> of things, for
\nit is only when one is liberated that one can get the<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─1171<\/span><\/p>\n

<\/p>\n
\n

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

real rasa. For after
\nthis liberation come others and among them the liberation and Ananda in action
\nas well as in the static silence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the habit of the
\nordinary nature is not an obstacle to the descent, then what is the need of
\nsadhana? What prevents the whole higher consciousness from coming down and
\nchanging you into a superman in one second? It is because the things of the
\nlower nature offer an obstinate resistance that sadhana is necessary.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The general condition
\ndoes not mean, in my sentence, the surface condition as known to you. It
\ncontains many things in it unknown to you. What comes from above can come when
\none is in a clear mind or when the vital is disturbed, when one is in
\nmeditation or when one is moving about, when one is working or when one is
\ndoing nothing. Most often it comes when one is in a clear concentrated state,
\nbut it may not, \u2013 there is no absolute rule. Moreover, the pull or call may
\nproduce no concrete effect and yet there may be an effect when one is no longer
\nactually pulling or calling. All these mental reasons alleged for its coming or
\ngoing are too rigid \u2013 sometimes they apply, very often they don’t apply. One
\nhas to have faith, confidence, aspiration but one cannot bind down the Force as
\nto when, how and why it will act.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the higher
\nconsciousness] may not come exactly according to the aspiration, but the
\naspiration is not ineffective. It keeps the consciousness open, prevents an
\ninert state of acquiescence in all that comes and exercises a sort of pull on
\nthe sources of the higher consciousness.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1172<\/span><\/p>\n

<\/p>\n
\n

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

Whenever there is a
\ndescent of the higher consciousness in the Adhar:<\/span><\/p>\n

 <\/p>\n

1.
\nPart of it is stored up in the frontal consciousness and remains there.<\/span><\/p>\n

2.
\nPart of it goes behind and remains as a support to the active part of the
\nbeing.<\/span><\/p>\n

3.
\nPart flows out into the universal Nature.<\/span><\/p>\n

4.
\nPart is absorbed by the inconscient and lost to the individual consciousness
\nand its action.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Force descends for
\ntwo things:<\/span><\/p>\n

1.
\nTo transform the nature.<\/span><\/p>\n

2.
\nTo carry on the work through the instrument.<\/span><\/p>\n

At
\nfirst one is not conscious of either working, afterwards one becomes conscious
\nof the Force working but not of how it works. Finally, one becomes conscious
\nentirely and in detail.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One feels the Force
\nonly when one is in conscious contact with it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All these are
\ndifferent actions of the Force on the ādhāra<\/i> with the one
\nintention of opening it up from above and below and horizontally also. The
\naction from above opens it to the descent of forces from above the Mind and the
\nascent of consciousness above the lid of the ordinary human mind. The
\nhorizontal action opens it to the cosmic consciousness on all its levels. The
\naction from below helps to connect the superconscient with the subconscient.
\nFinally the consciousness instead of being limited in the body becomes
\ninfinite, rises infinitely above, plunges infinitely below, widens infinitely
\non every side. There is besides the opening of all the centres to the Light and
\nPower and Ananda that has to descend from above. At present, only the<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage 1173<\/span><\/p>\n

<\/p>\n
\n

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

mind centres seem to
\nreceive fully the descent of the Force, while the upper vital centres are being
\nprepared with a minor action on other parts of the body. It is a matter of time
\nand perseverance for the way to be entirely open.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the universal
\nexperience of sadhaks that force or consciousness or Ananda like this first
\ncomes from above \u2013 or around \u2013 and presses on or surrounds the head, then it
\npierces the skull as it were and fills first the brain and forehead and then
\nthe whole head and descends occupying each centre till the whole system is full
\nand replete. Of course there are, or can be, preliminary rushes occupying the
\nwhole body for a time or some part of the system most open and least resistant
\nto the influence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The descent into the
\nbody first in the head, then down to the neck and in the chest is the ordinary
\nrule. For many there is a big stop before it gets below the navel owing to some
\nvital resistance. Once it passes that barricade it does not usually take long
\nto come down farther. But there is no rule as to the time taken. In some it
\ncomes down like a flood, in others it goes through with a methodical and
\ndeliberate increase. I don’t think the peace descent is in the habit of waiting
\nfor companions \u2013 more often it likes at first to be all by itself and then call
\ndown its friends with the message, \u201cCome along, I have made the place all ready
\nfor you\u201d.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If you mean the
\ndescent of the higher consciousness, that is felt in the heart region, not only
\nin the centre, just as it is felt in the head. The touching of the head is only
\na first pressure. Afterwards there is a feeling of a mass of peace, force,
\nlight, Ananda or consciousness coming down in the head directly and descending
\nfurther to the chest and so to the navel through\u00a0 <\/span>the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1174<\/span><\/p>\n

<\/p>\n
\n

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

body. For some it
\ntakes weeks or months, in others it descends speedily.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When things come in
\nthis order the head opens up first and the heart afterwards \u2013 finally all the
\ncentres. If you are satisfied only with peace, knowledge and mukti, then
\nperhaps the heart centre may open to that only. But if you want the love, then
\nthe descending Power and Light will work for that also.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is possible that
\nthere may have been too much haste in this attempt to open the navel and the
\nlower centre. In this yoga the movement is downward \u2013 first the two head
\ncentres, then the heart, then the navel and then the two others. If the higher
\nexperience is first fully established with its higher consciousness, knowledge
\nand will in the three upper centres, then it is easier to open the three lower
\nones without too much disturbance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, it was the same
\nexperience. You went inside under the pressure of the Force \u2013 which is often
\nthough not always the first result \u2013 went into a few seconds’ samadhi according
\nto the ordinary language. The Force when it descends tries to open the body and
\npass through the centres. It has to come in (ordinarily) through the crown of
\nthe head (Brahmarandhram) and pass through the inner mind centre which is in the
\nmiddle of the forehead between the eyebrows. That is why it presses first on
\nthe head. The opening of the eyes brings one back to the ordinary consciousness
\nof the outer world, that is why the intensity is relieved by opening the eyes.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The experience you had
\nwas simply the descent of the Divine Force into the body. By
\nyour attitude and aspiration you called <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1175<\/span><\/p>\n

<\/p>\n
\n

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

for it to work in you,
\nso it came. Such a descent brings naturally a deep inward condition and a
\nsilence of the mind, and it may bring much more \u2013 peace, a sense of liberation,
\nhappiness, Ananda. It is very often attended as in this experience by a light
\nor luminosity. It was felt enveloping the upper part of the body down to the
\ncardiac centre, because it is these centres, the head and heart centres that
\nare first invaded and occupied by whatever descends from above, Consciousness,
\nForce, Light or Ananda. Usually, there is at first a pressure from above on the
\nhead, then one feels something entering the higher part of the head and then
\nthe whole head is occupied, as you feel now with the \u201cfourmillement\u201d at the
\ntime of concentration. Once the head with its mental centres is open and
\noccupied, the Force descends rapidly to the heart centre, unless there is some
\nobstacle or a resistance in the higher vital parts. From there it sends its
\nstream into the whole body and begins to occupy the vital and physical centres
\n\u2013 from the navel to the Muladhara. The coming of this experience, occupation of
\nthe body, by the Force from above, is a great step forward in the sadhana. <\/span><\/p>\n

 <\/p>\n

The
\nfear of syncope was due only to the samskāra<\/i> in the mind; it must
\nbe dismissed. The Force can very well come down in the full waking
\nconsciousness; if it brings a kind of samadhi, it is usually a conscious inner
\ncondition \u2013 the consciousness taken away from outward things, but in full power
\nwithin. Even if a trance came, it would be a trance and not a swoon.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The more important of
\nthe experiences you enumerate are those below.<\/span><\/p>\n

 <\/p>\n

1.
\nThe feeling of calm and comparative absence of disturbing thoughts. This means
\nthe growth of quietude of mind which is necessary for a fully effective
\nmeditation.<\/span><\/p>\n

 <\/p>\n

2.
\nThe pressure on the head and the movements within it. The pressure is that of
\nthe Force of the higher consciousness above the mind pressing on the mind (the
\nmind centres are in the head and throat) and penetrating into it. Once it
\nenters there it prepares the mind for opening to it more fully and the<\/span> <\/span><\/p>\n

 <\/p>\n

 <\/span>Page 1176<\/span><\/p>\n

<\/p>\n
\n

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

movements within the
\nhead are due to this working. Once the head centres and spaces are open one
\nfeels it descending freely as a current or otherwise. Afterwards it opens
\nsimilarly the centres below in the body. The physical movement of the head must
\nbe due to the body not being accustomed to the pressure and penetration of the
\nForce. When it is able to receive and assimilate, these movements no longer
\ntake place.<\/span><\/p>\n

 <\/p>\n

3.
\nThe effect of the meditation in the heart extending itself to the head and
\ncreating movements there is normal \u2013 in whatever centre the concentration takes
\nplace the yoga force generated extends to the others and produces concentration<\/span> or workings there.<\/span><\/p>\n

 <\/p>\n

4.
\nThe sudden cessation of thought and all movements \u2013 this is very important, as
\nit means the beginning of the capacity for the inner silence. It lasts only for
\na short while at the beginning of its manifestation but increases afterwards
\nits hold and duration. <\/span><\/p>\n

 <\/p>\n

The
\ndirection of the sadhana is the right one and you have only to continue upon
\nit.<\/span><\/p>\n

 <\/p>\n

We
\ncannot say anything definitively about the outside affairs \u2013 I suppose in the
\ncircumstances you have to think about these things, but the sadhana has the
\ngreater importance.<\/span><\/p>\n

 <\/p>\n

We
\ndo not include Hathayoga practices in this sadhana. If you use only for health
\npurposes, it must be as something separate from sadhana \u2013 on your own choice.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

An entire silence and
\ninactivity of the mind cannot come at first \u2013 what is possible is a quietude of
\nthe mind, that is to say, a cessation of its absorption in its restless
\nmiscellaneous activity of ill-connected or unconnected thoughts and a
\nconcentration on the object of the sadhana. The imagination which the Mother
\nrecommended to you was a means of such concentration. A mental idea of the
\nomnipresence such as comes to you is a good help for that also, especially if
\nit brings the strong faith and reliance. The feeling of the vibration of the
\nMother’s Force around the head is more than a mental idea or even a mental<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1177<\/span><\/p>\n

<\/p>\n
\n

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

realisation, it is an
\nexperience. This vibration is indeed the action of the Mother’s Force which is
\nfirst felt above the head or around it, then afterwards within the head. The
\npressure means that it is working to open the mind and its centres so that it
\nmay enter. The mind centres are in the head, one at the top and above it,
\nanother between the eyes, a third in the throat. That is why you feel the
\nvibration around the head and sometimes up to the neck, but not below. It is so
\nusually, for it is only after enveloping and entering the mind that it goes
\nbelow to the emotional and vital parts (heart, navel etc.) \u2013 though sometimes
\nit is more enveloping before it enters the body…. To see the light in the
\nheart one has to go deep, but one can see light elsewhere without going in deep
\nthere. Light is often seen between the eyebrows first, or in front or at that
\nlevel for there is the centre of inner vision and a slight opening of it is
\nsufficient for that \u2013 so also light is often seen round the head or above it,
\noutside.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The pressure from
\nwithin upon the forehead centre begins very often after the pressure from above
\non the forehead \u2013 something of the Force has come in sufficiently to exercise
\nthis second pressure. That on the back must be a direct pressure on the psychic
\nregion (if it is in or near the middle of the back) meant to prepare the action
\nin the heart. When the centres begin to open, inner experiences such as the
\nseeing of light or images through the subtle vision in the forehead centre or
\npsychic experiences and perceptions in the heart, become frequent \u2013 gradually
\none becomes aware of one’s inner being as separate from the outer, and what can
\nbe called a yogic consciousness with all its deeper movements develops in the
\nplace of the ordinary superficial mental and vital movements.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is good that you
\nfelt the peace within and the movement in the heart. That shows the force is
\nworking not only from above but inside you, and this promises a farther
\nprogress. The full <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1178<\/span><\/p>\n

<\/p>\n
\n

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

opening will come in
\ntime \u2013 the important thing is that you are on the right way and advancing more
\nquickly than you realise.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is what we call the
\npressure of the Force (the Force of the higher spiritual or divine
\nconsciousness, the Mother’s Force); it comes in various forms, vibrations,
\ncurrents, waves, a wide flow, a shower like rain etc. It passes to each centre
\nin turn, the crown of the head, the forehead centre, throat, heart, navel
\ncentres down to the Muladhara and spreads too throughout the body. The rotatory
\nmovement is the movement of the Force when it is working and forming something
\nin the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Whatever comes from
\nabove can come like that in waves \u2013 whether it is Light or Force or Peace or
\nAnanda. In your case it was the Force working on the mind in waves. It is true
\nalso that when it was like that, not in currents or as a rain or as a quiet
\nflood, it is Mahakali’s Force that is working. The first necessity when it is
\nso, is not to fear.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The stream which you
\nfeel coming down on the head and pouring into you is indeed a current of the
\nMother’s force; it is so that it is often felt; it flows into the body in
\ncurrents and works there to liberate and change the consciousness. As the consciousness changes
\nand develops, you will begin yourself to understand the meaning and working of
\nthese things.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Vibrations are either
\nof a Force or a Presence.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1179<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\t Pressure,
\nthrobbing, electrical vibrations are all signs of the working of the Force. The
\nplaces indicate the field of action \u2013 the top of the head is the summit of the
\nthinking mind where it communicates with the higher consciousness; the neck or
\nthroat is the seat of the physical, externalising or expressive mind; the ear
\nis the place of communication with the inner mind-centre by which thoughts etc.
\nenter into the personal being from the general Nature. The sternum at the point
\nindicated holds the psychic and emotional centre, with its apex on the spinal
\ncolumn behind.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the current like
\nelectricity] is the flowing of the force through the spine. In the Tantric
\nsystem the spine is considered as the natural passage of the Force, because it
\nis in the spine that all the six centres rest.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Electricity shock always
\nindicates a passage of dynamic Force.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I am glad to hear that
\nthese experience are coming \u2013 they are a sign of rapid progress coming. The
\ndescent as of a drizzling rain is a very characteristic and well-known way of
\ndescent of the higher consciousness; it brings peace but it also brings all
\nother possibilities of the higher consciousness too and, as you felt, the seeds
\nof transformation of the physical consciousness \u2013 by the coming in it of the
\nseeds of the powers and qualities of the higher Nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I am very glad that
\nthe experience we have been working to bring to you has come with such force
\nand is increasing. It is the concrete descent of the higher consciousness,
\nwhich once it settles marks always a definite turning-point in the sadhana.
\nEven if it does not settle with a full stability at once, yet when it has once
\ncome with so much strength, there cannot be the least doubt that <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1180<\/span><\/p>\n

<\/p>\n
\n

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

it will come more and
\nmore till it has done its work and is your permanent consciousness. The shower
\nand drizzle, the hold above the head and in the heart, the envelopment, the
\nflaming of Agni within, the sense of firmness and solidity, the Peace and
\nsecurity and devotion, the sense of the Mother’s hold are all signs of the
\ndescent \u2013 eventually it will penetrate everywhere and become something solid
\nand stable occupying the whole consciousness and body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A sound does sometimes
\ncome with a particular descent of the consciousness or force from above.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Your experience while
\ngoing to the lawyers was an opening to the Force from above which, if sudden,
\nis often attended by this kind of loud sound and the sensation of the opening
\nof the head \u2013 it is in the subtle body that this opening of the head takes
\nplace though the sensation is felt as if physical. The Force came down and went
\nup presided over by the Mother’s forms of Mahalakshmi and Mahasaraswati and
\nmade the movement of ascent and descent (here in the spinal column which is the
\nmain channel of the yogic force passing through the centres) which helps to
\njoin the higher with the lower consciousness. As a result came the feeling of
\nidentity with myself in your body. The cough shows probably some difficulty
\nagainst concentration in the physical mind. The best is not to force concentration,
\nbut to remain quiet and call and let things work out themselves through the
\nforce of the Mother.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is some obstacle
\nin the mind breaking under the pressure of Force, and each time there is a
\nflash and a movement of the Force.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1181<\/span><\/p>\n

<\/p>\n
\n

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

If it is a feeling of
\na covering being perforated, then that is a sensation one often has when the
\nForce is opening a way for itself through some resistance\u2014here it must be in
\nsome part of the physical mind.<\/span><\/p>\n

 <\/p>\n

Keep
\nfull reliance on the Mother. When one does that, the victory even if delayed,
\nis sure.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When there is a
\npressure of the Force on the Adhar to work on it or enter, this [heaviness in
\nthe centre of the head] is often felt, especially if there is a working of the
\nForce in the head. This heaviness disappears if the system receives and
\nassimilates the Force and there is a free flow in the body \u2013 till then the
\npressure or some kind of heaviness is often felt at one centre or another where
\nthe Force is working.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A heaviness which
\ngives strength is likely to be the indication of a descent. Sensations like a
\nbiting or pricking in the head often accompany it. It is usually a sign of some
\nforce from above trying to make its way through or to work in the physical stuff
\nso as to prepare it for receiving.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The control over the
\nthoughts and the power of seeing the image of the Mother and Sri Aurobindo in
\nthe head are a very good beginning. The heat in the head is not fever, but the
\nresult of the action of the Force in the mental centres working to overcome the
\nmental resistance which there always is in the human mind \u2013 heaviness sometimes
\ncomes as a result of the pressure of the Force \u2013 it passes away of itself
\nusually when the mind receives freely the Force. It [the feeling of swelling of
\nthe head] was a very usual experience of feeling of enlargement in the head of
\nthe subtle body.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1182<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\t The sensations
\nyou describe in the crown of the head and the upper part of the forehead are
\nsuch as one often gets when the higher consciousness or Force is trying to make
\nan open passage through the mind for itself. So it is possibly that that is
\nhappening. As for the uneasiness or feebleness there when you talk loudly etc.,
\nthat also happens at such times. It is because the concentration of energy
\nwhich is necessary for the inner work is broken and the energies thrown out,
\nexhausting the parts by two inconsistent pullings. It is better when any
\nworking is going on inside to be very quiet in speech and as sparing as
\npossible. At other times it does not so much matter.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are sensations
\nthat are due to descent and not troublesome or dangerous at all, there are
\nothers that are physical. But the description is necessary in order to
\ndistinguish.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you saw was
\nindeed a sun, \u2013 the sun of blue light which is the light of a higher mind than
\nthe ordinary human mind. The sun is the symbol of Light and Truth. This higher
\nspiritual Mind is trying to wake in you, but at the beginning there is always a
\ndifficulty because the consciousness is not habituated to receive, so there is
\nthe sense of pressure deepening sometimes into a feeling of headache or this
\nfeeling of the head preparing to split. It is nothing but a sensation in the
\nphysical created by the inner mind (this part of the head is the seat of the
\ninner mind) trying to open under the touch from above.<\/span><\/p>\n

 <\/p>\n

Your
\ndream was not a sign of the worldly desire in you, but only a test or ordeal
\ndream such as you have had before. Your absence of response in the dream shows
\nthat you have no such inclination towards these things as many have. The whole
\nwas only a formation or suggestion of outer forces on the vital plane to see
\nwhat kind of response, if any, your consciousness would make.<\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1183<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\t The action of
\nthe Force does not always create pressure. When it does not need to press it
\nacts quietly.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is no necessity
\nof feeling pressure. One feels force when something is being done or the force
\nis flowing on or if it is there manifest in the body \u2013 but not when what is
\nmanifesting is peace and silence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One can be receptive
\nwithout being conscious \u2013 without knowing exactly what is given.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The quiet flow is
\nnecessary for permeating the lower parts. The big descents open the way and
\nbring constant reinforcement and the culminating force at the end \u2013 but the
\nquiet flow is also needed.<\/span><\/p>\n

 <\/span><\/p>\n

Some have this swaying
\nof the body when the Peace or the Force begins to descend upon it, as it
\nfacilitates for it the reception. The swaying ceases usually when the body is
\naccustomed to assimilate the descent. <\/span><\/p>\n

 <\/p>\n

The
\nPeace comes fully at the meditation time because the Mother’s concentration at
\nthat time brings down the power of the higher consciousness and one can receive
\nit if one is able to do so. Once it begins to come, it usually increases its
\nforce along with the receptivity of the sadhak until it can come at all times
\nand under all conditions and stay longer and longer till it is stable. The
\nsadhak on his side has to keep his consciousness as quiet and still as possible
\nto receive it. The Peace, Power, Light, Ananda of the higher spiritual consciousness
\nare there in all veiled above. A certain opening upwards is needed for it to
\ndescend \u2013the quietude of the mind and a certain wide concentrated passivity
\nto the descending Influence are the best conditions for the descent.  <\/span><\/p>\n

\n <\/p>\n

\nPage 1184<\/span><\/p>\n

\n

That [shaking of the
\nbody] sometimes happens when the force is coming down. It must be allowed to
\npass off as the body becomes more quiet and assimilative.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the pressure is too
\ngreat, the remedy is to widen the consciousness. With the peace and silence
\nthere should come a wideness that can receive any amount of Force without any
\nreactions, whether heaviness or compulsion to remain withdrawn or the
\ndifficulty of the eyes.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Probably the
\naccumulated Force became more than the physical being could receive. When that
\nhappens the right thing to do is to widen oneself (one can do it by a little
\npractice). If the consciousness is in a state of wideness then it can receive
\nany amount of force without inconvenience.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are always pauses
\nof preparation and assimilation between two movements.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

To remain quiet for a
\ntime after the descent of Force is the best way of assimilating it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There may be empty
\nsilence and peace satisfied with themselves. Reception is a separate power. Of
\ncourse, all quietude of the<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1185<\/span><\/p>\n

<\/p>\n
\n

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

mind makes good
\nconditions for the receptivity to act.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

As regards your own
\nsadhana and those of others… I think it necessary to make two or three
\nobservations. First, I have for some time had the impression that there is a
\ntoo constant activity and pressure for rapidity of progress and a multitude of
\nexperiences. These things are all right in themselves, but there must be
\ncertain safeguards. First there should be sufficient periods of rest and
\nsilence, even of relaxation, in which there can be a quiet assimilation.
\nAssimilation is very important and periods necessary for it should not be
\nregarded with impatience as stop-pages of the yoga. Care should be taken to
\nmake calm and quiet strength and inner silence the basic condition for all
\nactivity. There should be no excessive strain; any fatigue, disturbance, or
\ninordinate sensitiveness of the nervous and physical parts, of which you
\nmention certain symptoms in your letters, should be quieted and removed, as
\nthey are often signs of overstrain or too great an activity or rapidity in the
\nyoga. It must also be remembered that experiences are only valuable as
\nindications and openings and the main thing always is the steady harmonious and
\nincreasingly organised opening and change of the different parts of the
\nconsciousness and the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Physical fatigue like
\nthis in the course of the sadhana may come from various reasons:<\/span><\/p>\n

 <\/p>\n

1.
\nIt may come from receiving more than the physical is ready to assimilate. The
\ncure is then quiet rest in conscious immobility receiving the forces but not
\nfor any other purpose than the recuperation of the strength and energy.<\/span><\/p>\n

 <\/p>\n

2.
\nIt may be due to the passivity taking the form of inertia \u2013 inertia brings the
\nconsciousness down towards the ordinary physical level which is soon fatigued
\nand prone to tamas<\/i>. The cure here is to get back into the true
\nconsciousness and to <\/span>
\nrest there, not in
\ninertia. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1186<\/span><\/p>\n

<\/p>\n
\n

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

\n  <\/span><\/font>
\n   3.
\nIt may be due to mere overstrain of the body\u2014not giving it enough sleep or
\nrepose. The body is the support of the yoga, but its energy is not
\ninexhaustible and needs to be husbanded; it can be kept up by drawing on the
\nuniversal vital Force but that reinforcement too has its limits. A certain
\nmoderation is needed even in the eagerness for progress \u2013 moderation, not
\nindifference or indolence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, the ordinary
\nphysical consciousness is not able to hold the contact and it does get tired \u2013
\nalso it cannot assimilate much at a time. But it is not always the Divine who
\ntakes away the pressure; the lower consciousness itself loses it or gives it
\nup.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes \u2013 the system has
\nto take rest so as to assimilate and renew its receptive power.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When one is
\nassimilating, one is not receiving.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is quite usual to
\nhave such periods in the day. The consciousness needs time for rest and
\nassimilation, it cannot be at the same pitch of intensity at all times. During
\nthe assimilation a calm quietude is the proper condition.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Passivity must not
\nlead to inactivity \u2013 otherwise it will encourage inertia in the being. It is
\nonly an inner passivity to what comes from above that is needed \u2013 inert
\npassivity is the wrong kind of passivity.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1187<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\tOne can
\nassimilate in sleep also. Remaining awake like that is not good, as in the end
\nit strains the nerves and the system receives wrongly in an excited way or else
\ngets too tired to receive.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is always a gain
\nor progress at some point after these periods of assimilation if one takes them
\nrightly \u2013 however dull or troublesome they may be.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

This sort of giddiness
\nand weakness and disturbance ought not to take place. When it comes it shows
\nthat more Force is being pulled down than is assimilated by the body. At such
\ntimes you ought to rest till this disturbance has passed and there is a proper
\nbalance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I mean that you need
\nnot pull it [the Force] down, but you should aid its entry by your full
\naspiration and assent.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If one brings down more
\nForce or Light than some part of the being is ready for and that part resists
\nor if there is a struggle between descending and adverse forces in the body,
\nthen these things [burning sensation in the body etc.] can take place.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

An uneasiness of that
\nkind is always due to a resistance somewhere \u2013 something that remains closed
\nand does not open when it is touched by the Force. It is due probably not so
\nmuch to yourself as to other conflicting influences that are acting upon you.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─ 1188<\/span><\/p>\n

<\/p>\n
\n

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

The feeling of
\nresistance may be the result of the effort at response. When there is the free
\nflow there is neither effort nor resistance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Headaches \u201cproduced by
\na pressure from above\u201d, as you put it, are not due to the pressure or produced
\nby it, but produced by a resistance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The pressure does not
\n\u201cbring\u201d a resistance. \u201cIf there were no resistance there would be no headache\u201d
\nis the proper knowledge, not the reverse. So long as you think that it is the
\npressure that brings the resistance, the very idea will create the resistance.
\nX’s case is not an example either of headache due to resistance or of headache
\ndue to pressure \u2013 it is due to ordinary physical and psychological causes.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

No, to make people ill
\nin order to improve or perfect them is not Mother’s method. But sometimes
\nthings like headache come because the brain either tried too much or does not
\nwant to receive or makes difficulties. But the yogic headaches are of a special
\nkind and after the brain has found out the way to receive or respond they don’t
\ncome at all.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The first condition of
\nprogress in sadhana is not to fear, to have trust and keep quiet during an
\nexperience. What happened was simply that the Force came down and tried to
\nquiet the mind and hold the body still so that it might work. If you had not
\nfeared, that would have happened. But your terror made the mind and body resist
\nand get the impression that they were being tortured or in danger. The
\nfeeling\u00a0 <\/span>f the tough body and great force
\nlike a hand upon it is quite usual in this kind of experience and does not
\nterrify the sadhak, but brings a great joy and release.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1189<\/span><\/p>\n

<\/p>\n
\n

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

In <\/span>
\nfuture you must try to
\nbe quiet and not have any fear or imagination of danger. Naturally when you
\nthought that you could not bear it, the Force withdrew as you are not ready to
\nreceive.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The periods of
\nassimilation continue really till all that has to be done is fundamentally
\ndone. Only they have a different character in the later stages of sadhana. If
\nthey cease altogether at an early stage (you are still in a very early stage),
\nit is because all that the nature was capable of has been done and that would
\nmean it was not capable of much.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What I have written is
\nperfectly clear. The periods of assimilation continue till all that has to be
\ndone is fundamentally done. If they stop early, it means that all has been done
\nthat could be done and nothing more is possible, the later and more advanced
\ndevelopments of the sadhana are not possible, \u2013 if they were, the assimilation
\nperiods would continue until all was developed and not cease. The only reason
\nfor such a premature end of the sadhana would be that the sadhak is not capable
\nof going farther.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The only change in the
\nassimilation periods afterwards is that certain things remain settled while the
\nassimilation applies to others that are not yet settled in the system, e.g.,
\none feels always a constant peace in the inner being, but disturbances go on on
\nthe surface, till the surface also has assimilated peace. Or perhaps peace is
\nsettled everywhere and always there but knowledge comes and goes or strength
\ncomes and goes. Or all these are there but Ananda comes and goes etc., etc.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the peace once
\nbecomes stable, there is no farther assimilation <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1190<\/span><\/p>\n

<\/p>\n
\n

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

needed for that, as
\nthat means the whole system is sufficiently prepared to receive and absorb
\ncontinuously. There may be periods of assimilation necessary for other things,
\nbut these periods need not interrupt the inner status. For instance if Force or
\nAnanda or Knowledge begin to descend from above, there might be interruptions
\nand probably would be, the system not being able to absorb in continuous flow,
\nbut the peace would remain in the inner being. Or there might even be something
\nlike periods of struggle on the surface, but the inner being would remain calm
\nand still watching and undisturbed and, if there is knowledge established
\nwithin, understanding the action. Only for that the whole being vital,
\nphysical, material must have become open and receptive to the peace. Peace
\nwould then go on perhaps deepening and becoming wider and wider, but periods of
\ninterruption and assimilation would not be needed.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes. This feeling of
\nbeing able to break a stone with the hand or for that matter break the world
\nwithout anything at all except the force itself is one that comes especially
\nwhen the mind and vital have not assimilated the Power. It is the feeling of
\nsomething extraordinary to them and omnipotent; the idea of breaking or crushing
\nis suggested by the rajas in the vital. Afterwards when quietly assimilated
\nthis sensation disappears and only the feeling of calm strength and immovable
\nfirmness remains.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, when things begin
\nto descend, they must come down on a solid basis. That is why it is necessary
\nto have peace as the first descent and that it should become as strong and
\nsolid as possible. But in any case to contain is the first necessity \u2013 then
\nmore and more can come and settle itself. Once these two things are settled \u2013
\npeace and strength, one can bear any amount of everything else, Ananda,
\nKnowledge or, whatever it may be.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1191<\/span><\/p>\n

<\/p>\n
\n

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

\n The Peace,
\nPurity and Calm of the Self must be fixed \u2013 otherwise the active Descent may
\nfind the forces it awakes swayed on by lower Powers and a confusion created.
\nThat has happened to many.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not a matter of
\nany particular act or feeling, but a sort of excited vibration with which the
\nvital and physical consciousness meets the vital disturbance \u2013 it is evident in
\nthe tone and language of what you write when there is the stress of vital
\nsuggestion \u2013 but it used also to rise when you got the experiences in excited
\nvibration and bubbling of joy which would easily lapse into some rajasic
\nmovement or be replaced by the opposite excitement of suffering and
\ndisturbance. Quiet, quiet and more
\nquiet, calm strength, calm gladness are what are needed in mind and nerves and
\nbody as a basis for the siddhi \u2013 precisely because the Force, the Light, the
\nAnanda that come down are extremely intense and need a great stillness in the
\nbody to bear and support.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

By enforcing the peace
\nof the higher being in the lower parts down to the physical it becomes possible
\nto (1) create that separateness which would prevent the inner being from being
\naffected by the superficial disturbance and resistance, and (2) make it easier
\nfor the Force and other powers of the higher being to descend.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When one has gone so
\nfar that peace from above can descend, that is a considerable progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is good \u2013 the
\nstrength is the next thing that has to come down after the peace and join with
\nit. Eventually the two become one.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1192<\/span><\/p>\n

<\/p>\n
\n

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

 Peace and
\nmovement on the basis of peace are the first aspect of the One to establish
\nthemselves. Bliss and light do not fix so easily or so early\u2013 they have to
\ngrow.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In what may be called
\nthe first silence, it is like that \u2013 silence alone with no emotion or other
\ninner activity. When it deepens one can feel the Nirvana of the Buddhists or
\nthe ātmabodha<\/i> of the Vedantins.
\nBoth force and bliss or either can descend into the silence, filling it with
\ncalm Tapas or silent Ananda.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are two
\nconditions, one of Ananda, another of great calm and equality in which there is
\nno joy or grief. If one attains the latter, afterwards a greater more permanent
\nAnanda becomes possible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Ananda comes
\nafterwards \u2013 even if it comes at the beginning it is not usually constant.
\nWideness does not come because the consciousness is not yet free from the body.
\nProbably when what is felt above the head comes down, it will be liberated into
\nthe wideness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Who told you that
\nwhenever there was silence or genuine silence, knowledge would come down? The
\nsilence is a fit vessel for anything from above, but it does not follow that
\nwhen there is silence, everything is bound to come down automatically.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is no rule, but
\nthe most normal course is for a certain Peace and Force and Light which is
\nabove the mind to descend and as the result of its workings the cosmic
\nconsciousness opens and in it higher and higher levels above mind. Many people
\nget <\/span><\/p>\n

 <\/p>\n

\nPage ─ 1193<\/span><\/p>\n

<\/p>\n
\n

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

an opening into the
\ncosmic consciousness first but without the basis of the higher Peace and Light
\nit brings only a mass of unorganised experiences.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The coming of the
\npeace makes it easier to get the experience of the pure and free Self.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It must have been the
\ndescent of the higher silence, the silence of the Self or Atman. In this
\nsilence one perceives, but the mind is not active, \u2013 things are sensed, but
\nwithout any responsive connection or vibration. The silent Self is there as a
\nseparate reality, not bound or involved in the activity of Nature, aloof,
\ndetached and self-existent. Even if thoughts come across this silence, they do
\nnot disturb it; the Self is separate from the thinking mind also. In this
\nconnection the feeling \u201cI think\u201d is a survival from the old consciousness; in
\nthe full silence what one feels is \u201cthought occurs in me\u201d \u2013 the identification
\nwith thoughts as well as with the perception of objects ceases.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The experience you
\nhave is the experience of the true Self, untouched by grief and joy, desire,
\nanxiety or trouble; vast and calm and full of peace, it observes the agitations
\nof the outer being as one might the play of children. It is indeed the divine
\nelement in you. The more you can remain in that, the firmer will be the
\nfoundation of the sadhana. In this Self will come all the higher experiences,
\noneness with the Divine, light, knowledge, strength, Ananda, the play of the
\nMother’s higher forces. It does not always become stable from the first, though
\nfor some it does; but the experience comes more and more frequently and lasts
\nmore till it is no longer covered by the ordinary nature.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1194<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\tThere is no
\ndistinction between the Self and the spirit. The psychic is the soul that
\ndevelops in the evolution \u2013 the spirit is the Self that is not affected by the
\nevolution, it is above it \u2013 only it is covered or concealed by the activity of mind,
\nvital and the body. The removal of this covering is the release of the spiri \u2013
\nand it is removed when there is a full and wide spiritual silence.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When one becomes aware
\nof the Self calm, silent, wide, universal, it is no longer covered over by the
\nignorance, when one identifies with the Self and not with the mind, life and
\nbody and their movements or with their small ego, that is the release of the
\nSelf.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The experience you
\nfeel is that of the Atman, the cosmic Self supporting the cosmic consciousness
\n\u2013 not yet clear but in its first impression. When the consciousness goes down
\nfrom that condition, it brings something of it into the vital and physical
\nconsciousness and the result is either that these parts or at least the vital open
\nand get into touch with what has been brought down. The inert tāmasikatā<\/i> or the unease in
\nthe legs comes because the physical is not able to receive or assimilate. This
\nwill disappear when that part opens and receives and is able to assimilate. <\/span><\/p>\n

 <\/p>\n

It
\nwas there the occasional descent of the Force to establish a connection \u2013 here
\nthe descent is taking another form intended to establish the fundamental
\nexperiences of the Realisation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What is trying to come
\ndown in you is the silence and peace of the Self \u2013 when that comes fully, then
\nthere is no ego-perception, it is drowned in the wideness of the silence and
\npeace of the Self. But this realisation is at first in the static condition of
\nthe Self only \u2013 in the dynamic movements the ego may still be there owing to
\npast habits \u2013 but each time the ego-movement is <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1195<\/span><\/p>\n

<\/p>\n
\n

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

abandoned, the sense
\nof the loss of ego becomes deeper and more complete. It is perhaps some
\nimpression of what is trying to come that has touched you.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, the sense of
\nindividuality can disappear altogether when all is peace and wideness. One
\nfeels that the peace and wideness are oneself, but not in an individual sense \u2013
\nfor it is the \u201cAtman\u201d of everybody else also. Afterwards there can come an
\nexperience of another kind of I, but it is a universalised I which contains
\neverybody else and is in unison with everybody else and is itself contained in
\nthe Divine. This is what yogins sometimes call the \u201clarge\u201d as opposed to the
\nsmall Aham. I have written of it as the true Person.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the workings are
\nreally those of the higher consciousness or if these predominate the ego fades
\nout \u2013 but there is also often a wideness of opening to the universal mental,
\nvital, physical existence and, if the sadhak responds more to this than to the
\nhigher consciousness, then he does not get free. Sometimes even the ego gets
\naggrandised. But if the psychic is awake, then there is not this danger; one
\nfinds one’s true being in place of the ego.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The peace that
\ndescends from above can stop the lower action if it settles in all the being.
\nBut that is not sufficient if one wants to develop the dynamic side of the
\nbeing also on the lines of yoga.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is to say, the
\npower is still working on the physical consciousness (the mechanical mind and
\nthe subconscient) to bring stillness there. Sometimes the stillness comes but
\nnot complete, sometimes the mechanical mind reasserts itself. This oscillation <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1196<\/span><\/p>\n

<\/p>\n
\n

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

usually takes place in
\na movement of the kind. Even if there is a sudden or rapid transforming shock
\nor downrush, there has to be some working out of this kind afterwards \u2013 that at
\nleast has always been my experience. For most, however, there comes, first,
\nthis slow preparatory process.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If there is a strong
\nactivity of the higher parts of the consciousness, the possibility of the
\nmechanical mind working is very much diminished. It may come up in moments of
\nrelaxation or fatigue but usually it is active only in a subordinate way that
\ndoes not attract notice.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Your description of
\nthe solid cool block of peace pressing on the body and making it immobile makes
\nit certain that it is what we call in this yoga the descent of the higher
\nconsciousness. A deep, intense or massive substance of peace and stillness is
\nvery commonly the first of its powers that descends and many experience it in
\nthat way. At first it comes and stays only during meditation or, without the
\nsense of physical inertness or immobility, a little while longer and afterwards
\nis lost; but if the sadhana follows its normal course, it comes more and more,
\nlasting longer and in the end as an enduring deep peace and inner stillness and
\nrelease becomes a normal character of the consciousness, the foundation indeed
\nof a new consciousness, calm and liberated.<\/span><\/p>\n

 <\/p>\n

Your
\nidea of psychic is certainly a mental construction which should be avoided. The
\npsychic has indeed the quality of peace \u2013 but that is not its main character as
\nit is of the Self or Atman. The psychic is the divine element in the individual
\nbeing and its characteristic power is to turn everything towards the Divine, to
\nbring a fire of purification, aspiration, devotion, true light of discernment,
\nfeeling, will, an action which transforms by degrees the whole nature.
\nQuietude, peace and silence in the heart and therefore in the vital part of the
\nbeing are necessary to reach<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1197<\/span><\/p>\n

<\/p>\n
\n

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

the psychic, to plunge
\nin it, for the perturbations of the vital nature, desire, emotion turned
\nego-wards or world-wards are the main part of the screen that hides the soul
\nfrom the nature. It is better, therefore, to be free from the mental
\nconstructions when you take the plunge and to have only the sense of
\naspiration, of devotion, of self-giving to the Divine.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the silence and
\ncalm of the higher consciousness pressing down into the body. When it comes
\ndown fully then there is the \u201cstill statue\u201d feeling at first. Afterwards the
\ncalm or silence become free and normal.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I presume that
\n[feeling peace very concretely in the lobes of the brain] would mean that the
\npeace had become or was becoming very material and solid and physically
\ntangible \u2013 \u201cpeace in the cells\u201d. Everything is a \u201csubstance\u201d \u2013 even peace,
\nconsciousness, Ananda, \u2013 only there are different orders of substance.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, surely the peace
\ncan come into the outer consciousness also; it is meant to do so. It is
\nperfectly possible for the body to bear the peace and stillness. It is more
\ndifficult for it to bear the full play of the Force; but if the peace is first
\nestablished in it, then there is no difficulty of that kind.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Peace can be brought
\ndown into the physical \u2013 to its very cells. It is the active transformation of
\nthe physical that cannot be completely done without the supramental descent.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1198<\/span><\/p>\n

<\/p>\n
\n

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

\nAfter the body is
\naccustomed to the peace, the peace itself can become dynamic.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A sensation of
\ncoolness indicates usually some touch or descent of peace. It is felt as very
\ncold by the human vital because the latter is always in a fever of
\nrestlessness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The coolness is a very
\ncommon experience, but the cool smell is unusual. Sometimes people get a
\nfragrance but without this close connection \u2013 perhaps they do not observe
\nclosely.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the coolness passed
\ninto dullness, it may well have been only physical. But perhaps there was an
\ninflow, only afterwards came a reaction of the lower inertia which is the
\nphysical Nature’s characteristic retort to peace and quietude. When the inertia
\ncomes up the old movements which the subconscient is prepared to supply always
\ncan mechanically come up with it. In a certain sense this inertia and the peace
\nare the bright and dark counterparts of each other, tamas and śama <\/i>\u2013 the higher Nature finding repose in peace,
\nthe lower seeking it in a relaxation of energy and a return towards the
\nsubconscient, tamas.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Silence need not bring
\nlassitude; there is all possible strength in silence. But it is possible that
\nin your trend towards silence there is a tendency to draw back the energy from
\nthe body consciousness. That would bring physical inertia.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Exactly. \u201cThe body
\nfelt fatigue\u201d \u2013 that is what I mean by the habit of tamas. The body cannot bear
\nthe continuous experience, <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1199<\/span><\/p>\n

<\/p>\n
\n

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

it feels it as a
\nstrain. That is the case with most sadhaks. But in your case the obstacle seems
\nto develop a great intensity when it comes. I have already told you the means
\nof getting rid of it, but it cannot be done in a day because it is a fixed
\nhabit of the nature and a fixed habit takes time to remove. But it can be done
\nin not too long a time provided you don’t get disturbed when it comes and deal
\nwith it firmly and steadily.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When the mental will
\nacquiesces in the inertia, becomes passive to it, as we say \u2013 then one remains
\nin the passive condition and there is no push against it until it of itself
\npasses away. If the mental will or even the vital will or some dynamic part of
\nthe nature remains untouched and can react, then there is an effort to throw it
\noff which may shorten the interim period.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is no connection
\nbetween the descent of Peace and depression. Inertia there may be if the
\nphysical being feels the pressure for quietude but turns it into mere
\ninactivity \u2013 but that cannot be called exactly a descent \u2013 at least not a
\ncomplete one, since the physical does not share in it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is very often a
\ncomplaint of this kind [weakening of memory] made during the course of sadhana.
\nI suppose that the usual action of memory is for a time suspended by the mental
\nsilence or else by the physical tamas.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

By the change of
\nconsciousness there can be a more conscious and perfect functioning of the
\nmemory replacing the old mechanism.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1200<\/span><\/p>\n

<\/p>\n
\n

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

\nWhen the inner
\nbeing once thoroughly establishes its separateness, even oceans of inertia
\ncannot prevent it from keeping it. It is the first thing to be done in order to
\nhave a secure basis in the yoga, to establish thoroughly this separateness. It
\ncomes most usually when the peace is thoroughly fixed in the inner parts, then
\nthe separateness also becomes fixed and permanent.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the inner being is
\nsafe, then there is no longer any struggle or overpowering by inertia or
\ndepression or other fundamental difficulties. The rest can be done
\nprogressively and quietly, including the coming down of the Force. The outer
\nbeing becomes merely a machinery or an instrumentation to be set right. It is
\nnot so easy to be entirely mukta<\/i> in the inner being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Tamas is to be
\ntransformed into śama<\/i>, the peace and rest of the higher Prakriti,
\nand then filled with tapas and jyoti. But this can only be done completely in
\nthe physical when the physical is finally transformed by the supramental Power.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

You cannot drive out
\nrajas and tamas, you can only convert them and give the predominance to sattwa.
\nTamas and rajas disappear only when the higher consciousness not only comes
\ndown but controls everything down to the cells of the body. They then change
\ninto the divine rest and peace and the divine energy or Tapas, \u2013 finally sattwa
\nalso changes into the divine Light. As for remaining quiet when tamas is there,
\nthere can also be a tamasic quiet.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The three Gunas become
\npurified and refined and changed into their divine equivalents: sattva<\/i>
\nbecomes jyoti, the authentic <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1201<\/span><\/p>\n

<\/p>\n
\n

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

spiritual light; rajas<\/i>
\nbecomes tapas<\/i>, the tranquilly intense divine force; tamas becomes śama<\/i>,
\nthe divine quiet, rest, peace.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you say is
\ncorrect. All undesirable things are a mistranslation in the Ignorance of
\nsomething that on a higher plane is or might be desirable. Inertia, tamas, is
\nthe mistranslation of the divine Shama, rest, quietude, peace; pain is a
\nmistranslation of Ananda, lust of love etc. It is only when the lower
\nperversions are got rid of that the higher things in their truth can reign.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Each defect of the
\nnature of the Ignorance is a deformation of something in the higher nature \u2013 a
\ndeformation which amounts to a perversion even. It is a symbolic perception of
\nthis that you got in your experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I don’t think it is
\ncorrect myself. It is supposed that when the three qualities [sattwa, rajas and
\ntamas] are not in an equalized condition, when there is a diversity and
\nmovement of variation, then creation is active \u2013 otherwise all becomes
\nquiescent original Prakriti. It is doubtful if it is actually so.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The experiences you
\nrelate mark a great progress \u2013 he passage from the perception of the ascending
\nForce to that of the descending Shakti. For the spiral coils of Light you saw
\nand whose effects you felt \u2013 the merging in silence and peace, the peace of the
\nAtman or the Brahman consciousness \u2013 are usually a first effect, they are
\nvisual forms of the dynamic descent of the Divine Force from above; also the
\npassage from the realisation of the static Brahman with the sense of the
\nunreality of the world-existence to the realisation of the status of the
\ndynamic one. This <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1202<\/span><\/p>\n

<\/p>\n
\n

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

is a considerable step
\nin the integral yoga. <\/span><\/p>\n

 <\/p>\n

\n       
\n<\/span><\/font>
\nThe Brahman consciousness is sometimes described as a
\nstatic one, but it has two aspects, static and dynamic, and it is when both are
\nunited that it becomes integral. This is the greater consciousness I speak of
\nin the sentence quoted by you, greater than either that which perceives the
\nBrahmic silence and immobility alone or that which perceives the cosmic
\nexistence and action alone.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

By Force I mean not
\nmental or vital energy but the Divine Force from above \u2013 as peace comes from
\nabove and wideness also, so does this Force (Shakti). Nothing, not even
\nthinking or meditating can be done without some action of Force. The Force I
\nspeak of is a Force for illumination, transformation, purification, all that
\nhas to be done in the yoga, for removal of hostile forces and the wrong
\nmovements \u2013 it is also of course for external work, whether great or small in
\nappearance does not matter \u2013 if that is part of the Divine Will. I do not mean
\nany personal force egoistic or rajasic.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Power means strength
\nand force, Shakti, which enables one to face all that can happen and to stand
\nand overcome, also to carry out what the Divine Will proposes. It can include
\nmany things, power over men, events, circumstances, means etc. But all this not
\nof the mental or vital kind, but by an action through unity of consciousness
\nwith the Divine and with all things and beings. It is not an individual
\nstrength depending on certain personal capacities, but the Divine Power using
\nthe individual as an instrument. It has no special relation to occult siddhis.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nWhat is meant by one’s
\nown force? All force is cosmic and the individual is merely an instrument \u2013 a
\ncertain amount of the force may be stored in him, but that does not make it his
\nown.
\n <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1203<\/span><\/p>\n

\n

\n         There are certain
\npossibilities in the way of the experience. First there is the faith, or
\nsometimes a mental realisation and this of itself is enough to make one open to
\nthe Mother’s force so that it is always available at need or call. Even if one
\ndoes not feel the Force coming, yet the results are there and visible. The next
\nis when one feels oneself like an instrument and is aware of the Energy using
\nit. A third is the contact with the Power above and its descent (spontaneous or
\nat call) into the body \u2013 this is the more concrete way of having it, for one
\nphysically feels the Force working in one. Finally there is a state of
\nconsciousness of close contact with the Mother (inward) which brings a similar
\nresult.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Force is the essential
\nShakti; Energy is the working drive of the Force, its active dynamism; Power is
\nthe capacity born of the Force; Strength is energy consolidated and stored in
\nthe Adhar.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A passive Force has no
\nmeaning \u2013 Force is always dynamic. Only a Force can act on a basis of calm
\npassivity just as in the material world the Force acts on the basis of inertia.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There is a force
\nbehind each action acting in a manner appropriate to that action. It takes all
\nthese many forms for the necessity of the working, but it is one Force.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I have never
\nclassified the different forms of Force; they can be hundreds or thousands in
\nnumber. Force uses its form according to the work it has to do.<\/span> <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1204<\/span><\/p>\n

<\/p>\n
\n

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

The knowledge comes
\nfrom above like the light and peace and everything else.<\/span><\/p>\n

 <\/p>\n

As
\nthe consciousness progresses, it comes from a higher and higher level. First it
\nis the higher illumined mind that predominates, then the intuitive, next the
\novermind, lastly the supermind; but the whole consciousness has to be
\nsufficiently<\/span><\/p>\n

transformed before the
\nsupramental Knowledge can begin to come.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There are special
\nforces of the Light and there is a play of them according to needs but the
\nLight in itself can be lived in as much as one can live in Peace or Ananda.<\/span><\/p>\n

 <\/p>\n

\nAs
\nPeace and Ananda can pour through the whole system and finally stabilise
\nthemselves so that they are in the body, and the body and the whole being are
\nin them \u2013 one might almost say, are that, are the Peace and Ananda \u2013 so it can
\nbe with Light. It can pour into the body, make every cell luminous, fix itself
\nand surround on all sides in one luminous mass of Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not balls or
\nflashes of light, but a flow or <\/span>sea<\/span>
\n of <\/span>Light<\/span>
\nentering into the body and surrounding it and illumining the whole field of
\nconsciousness. There can also be a vivid sense of Light and illumination
\nwithout the vision. It can be seen or felt usually as an intense white or
\ndiamond or golden Light or something like sunlight or, for many, a blue or
\nbluish white light.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Light or rays of light
\nare always light of the higher consciousness working in the being to illumine
\nor to purify or to awaken the consciousness or attune it to the Truth.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It depends upon the colour
\nof the Light. In any case it is the <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1205<\/span><\/p>\n

<\/p>\n
\n

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

Light of Force from
\nabove. All lights are indications of a Force or Power. It is the work of the
\nLights and the Forces they represent to act in their descent on the lower
\nnature and change it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is not necessary or
\npossible to define. Light is light just like the light you see, only subtle \u2013
\nit clarifies the consciousness and works as a force and makes knowledge
\npossible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the Divine Light]
\nhas no function \u2013 it is just Light of Divine Consciousness. If you mean the
\nresult, it is supposed to illumine, to remove darkness and obscurity, to make
\nthe nature fit for true consciousness, Knowledge etc.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [Light] is the
\npower that enlightens whatever it falls upon \u2013 the result may be vision,
\nmemory, knowledge, right will, right impulse etc.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

(1)
\nThe lid of the skull opening means that the mental being has opened to the
\nDivine Light, and the flames indicate aspiration filled with the Light arising
\nto join the mental part to what is above Mind. <\/span><\/p>\n

(2)
\nThe Divine Light from above is of various colours. White is the divine Power of
\npurity, blue the light of the spiritual consciousness, gold the hue of the
\nsupramental knowledge or of knowledge from the intermediate planes.<\/span><\/p>\n

(3)
\n<\/span>OM<\/span> (golden)
\nrising to the sky means the cosmic consciousness supramentalised and rising
\ntowards the transcendent Consciousness.<\/span><\/p>\n

(1)
\nand (2) indicate either something that is happening at present or a
\npotentiality that is trying to materialise. (3) symbolises<\/span> <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1206<\/span><\/p>\n

<\/p>\n
\n

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

the process of the
\nyoga which will be followed if this potentiality is realised and pursued to its
\nnatural goal.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The fire is the divine
\nfire of aspiration and inner tapasya. When the fire descends again and again
\nwith increasing force and magnitude into the darkness of human ignorance, it at
\nfirst seems swallowed up and absorbed in the darkness, but more and more of the
\ndescent changes the darkness into light, the ignorance and unconsciousness of
\nthe human mind into spiritual consciousness.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is good. The Power
\nabove the head is of course the Mother’s \u2013 it is the power of the Higher
\nConsciousness which is preparing its way of descent. This Higher Consciousness
\ncarrying in it a sense of wide and boundless existence, light, power, peace,
\nAnanda etc. is always there above the head and when something of the spiritual
\nForce comes down to work upon the nature, it is from there that it comes. But
\nnothing like the full descent of the peace, bliss etc. can come so long as the
\nbeing is not ready. Very usually the first preparation is to work on the mind
\nand vital and physical nature in such a way that the soul, the psychic being
\ncan have a chance of manifesting itself and influencing the rest of the nature;
\nfor that purpose all the main
\ndarknesses in the mind and vital have to be combated and thrown out and the
\nphysical also prepared in a material way so that the descent may be possible.
\nThis is what has been done so long in you. It has to be made stronger and more
\ncomplete, \u2013 but sufficient has been done for it to be possible to prepare the
\ndescent of the higher consciousness. There are two things that take place; an
\nascent of one’s consciousness to the higher levels in and above the head, and a
\ndescent of the higher consciousness which is above into one’s mind, vital and
\nbody. How it is done or by what stages or how long it will take varies with
\neach person. But this new consciousness is very different from the ordinary one
\nand many things happen in its coming which would not happen to the mind and <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span>1207<\/span><\/p>\n

<\/p>\n
\n

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

might seem strange to
\nit \u2013 e.g. the dissolution of the ego and the opening into a wider self or
\nspirit not limited by the body, to which the body is only a small instrument
\nand nothing more. One must therefore dismiss all fear of new things and accept
\nwith calm and confidence each field of new experience, relying on the Divine
\nMother Force for guidance and support and protection throughout the change.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A word about your
\nsadhana. It seems to me that the key to your future development is contained in
\nthe experience which you say you often attained for a few days at K. \u201cA state
\nwhich was full of knowledge, calm serenity, strength and wide consciousness \u2013
\nall questions automatically solved \u2013 a continuous stream of power passed into
\nthe body through the forehead centre \u2013 extremely powerful, having undisturbed samatā<\/i>, calm conviction, keen sight
\nand knowledge.\u201d This was the consciousness of the true Purusha in you aware of
\nhis own supramental being and it is this which must become your normal consciousness
\nand the basis of the supramental development. In order that it may so become,
\nthe mind has to be made calm and strong, the emotional and vital being purified
\nand the physical consciousness so opened that the body can hold and retain the
\nconsciousness and power. I notice that at the time you had it the body also
\nexpressed it. This is a sign that the capacity is
\nalready there in your physical being. The calm and strength will descend from
\nabove, what you have to do is to open yourself and receive it and at the same
\ntime reject all the movements of the lower nature which prevent it from
\nremaining and which are ruled by desires and habits inconsistent with the true
\nbeing, the true power and the true knowledge. Of course the superior power will
\nitself reveal to you and remove all the obstacles in your nature. But the
\ncondition is that not only your mental but your vital and physical being must
\nopen and surrender to it and refuse to surrender themselves to other powers and
\nforces. As you yourself experienced at that time, this greater consciousness
\nwill of itself bring the development of the higher will and knowledge. Psychic
\nexperiences of <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1208<\/span><\/p>\n

<\/p>\n
\n

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

a proper kind are of
\ncourse a great help but in your case it may be that any rich development of the
\npsychic will only come after or in proportion as this consciousness with the
\ncalm knowledge, will and samatā<\/i>
\ntakes possession of the different parts of the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All that you note in
\nyour letter is very encouraging, \u2013 it shows that the force is working in you
\nand in the right way. There are two things that are necessary \u2013 the full
\nconnection of your mind and vital with your psychic being and the opening of
\nthe consciousness to Mother’s consciousness above. Both of these are beginning.
\nThe voice that spoke was that of your soul, your psychic being, the impulse to
\ngo deep within was the movement to plunge into the depths of the psychic. The
\nconsciousness that rejected and threw away the anger and old movements was also
\nthat of the psychic.<\/span><\/p>\n

     <\/span><\/p>\n

\n    
\n<\/span><\/font>
\nThe
\npressure you felt on the head comes always when there is the pressure from
\nabove of the Higher Consciousness, the Mother’s consciousness, to come in and
\nthe coolness etc. you felt are also often felt at that time. The first result
\nwas the detachment from personal connections, the freedom, lightness, openness
\nof heart, fearlessness, and also the sense of the Mother’s presence. These
\nthings are signs of the true consciousness and part of the spiritual nature.
\nThey come first as experiences, afterwards they become more frequent, endure
\nlonger, settle into the nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Your experiences seem
\nto be sound. The first is that of the higher (yogic or spiritual) consciousness
\ncoming down into the body from above the head. It is felt often like a current
\nflowing through the head into the whole body and the first thing it brings is a
\ndescent of peace. One result of this descent is that one feels an inner being
\nin oneself which is detached from the outer action, supports it from behind,
\nbut is not involved in it \u2013 that is the second experience. The third about the
\nsleep is also felt when one has confidence in the Mother and goes to sleep
\nunder her protection, <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1209<\/span><\/p>\n

<\/p>\n
\n

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

as if in her lap,
\nsurrounded by her presence. As for the dream the legs indicate the physical
\nconsciousness which is still under a double pull, one upward to the higher
\nconsciousness so that the physical consciousness may unite itself with the
\nspiritual, the other downward towards the lower consciousness. The looking
\ntowards me indicates the choice of the being for the upward movement.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The wideness is that
\nof the higher consciousness, golden being the colour of the light of Truth, and
\nthe Cow is the symbol of the Light of the higher consciousness descending
\nturning all into the Truth-light.<\/span><\/p>\n

 <\/p>\n

\nThe
\nstate of wideness and of quietude unaffected by anything that happens is the
\nnatural result of the descent which you saw in this figure. The impartial
\ncondition towards work or not work is also a result of this descent. Usually it
\nis the vital that pushes to work and without this vital push one can do very
\nlittle. When the higher consciousness descends into the mind and vital, this
\npush becomes silent, but the faculty of work remains, \u2013 afterwards when the new
\nconsciousness is settled it takes up the work and carries it on with another
\nforce which replaces the push of the vital and is much greater.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The good condition of
\nopenness with the Force descending and the constant remembrance \u2013 or whatever
\nother form the condition takes \u2013 is the beginning of the true consciousness and
\nits duration is always short at the beginning because the ordinary
\nconsciousness is not accustomed to it, but to something else. But it always
\nincreases in duration and power until it is able to maintain itself even when
\nthe outer consciousness is occupied with other things. At first it remains
\nthere as something behind which emerges as soon as the outer preoccupation
\nends; afterwards it remains behind, but as something just felt, and in a later
\nstage it is always there, so that there are two consciousnesses, the inner
\nconsciousness always connected with the Mother and full of her <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1210<\/span><\/p>\n

<\/p>\n
\n

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

working or her
\npresence or both and the surface consciousness occupied with outer things.
\nFinally, even the surface consciousness begins to feel the direct connection in
\naction itself. One need not mind if there are intervals when the true condition is not
\nthere. It does not prove that you are unfit; it is only a period in which what
\nis not yet changed comes up to be worked upon and prepared for change. When the
\ninner consciousness is well established, then these periods take place only in
\nthe surface consciousness and are no longer troublesome as before.<\/span><\/p>\n

 <\/span><\/p>\n

P.S.
\nProbably the difficulty you feel is in the externalising mind the centre of
\nwhich is in the throat. When there is no resistance there, the Force comes down
\nto the heart level and below.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The action of the
\nhigher consciousness does not usually begin by changing the outer nature \u2013 it
\nworks on the inner being, prepares that and then goes outward. Before that,
\nwhatever change is done in the outer nature has to be done by the psychic.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is somewhat like
\nthat. That is to say, there are always alternations in the intensity of the
\nForce at its work. It comes with great power and effects something that has to
\nbe done; then it is either concealed or retires a little or is felt but from
\nbehind a screen as you say, while something comes up that has to be prepared
\nfor illumination and then it comes in front again and does what has to be done
\nthere. But formerly while the support, help, even the deeper consciousness was
\nalways there, as you now rightly feel, yet when a veil fell, then it was all
\nforgotten and you felt as if there was nothing but darkness and confusion. This
\nhappens to most sadhaks in the earlier stages. It is a great progress, a
\ndecisive advance if, at the time the Force is acting behind the screen, you
\nfeel that it is there, that the help and support, the more enlightened
\nconsciousness is there still. This is the second stage in the sadhana. There is
\na third when there is no screen and the <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1211<\/span><\/p>\n

<\/p>\n
\n

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

Force and all else are
\nalways felt whether actively working or pausing during a transition.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Yes, it [the Force] is
\nquite concrete. Usually at first it descends of itself from time to time <\/span>\u2013
\nand
\nalso one calls it in face of a difficulty. But eventually it is always there
\nsupporting or determining all the action of the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The Power and Peace
\nthat come down come down from the higher consciousness above your head, from a
\ngreater self of which your mind, the human mind generally, is unaware. They are
\nthe power and peace of the Divine. When they envelop you from outside the body
\n(therefore you feel them external,) it is as a protection and an atmosphere.
\nBut also they descend into the body, into the head (mind), heart and navel
\n(vital) and through the whole body working in you and doing what is necessary
\nto change the consciousness. When you do not feel it there, when you feel it
\nonly as external, it is because you are very much in the external physical
\nconsciousness \u2013 but in reality it is there in your inner being working in you.
\nWhen you recover the inner consciousness, you feel it again within and it wakes
\nin you your own true consciousness, the psychic \u2013 and it is only the psychic
\nthat gives faith and devotion. It is however a great progress if, even when in
\nthe external physical consciousness, you feel the Peace enveloping you.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Why should it be an
\nimagination? When the higher consciousness touches it creates so long as it is
\nthere an essential purity in which all parts of the being can share. Or, even
\nif the exterior being does not share actively in it, it may fall quiescent so
\nthat there is nothing to interfere with the whole inner being realising the
\ntruth of a certain experience. The state does not last because\u00a0<\/span><\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1212<\/span><\/p>\n

<\/p>\n
\n

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

it is only a
\npreparatory touch, not the full or permanent descent; but while it is there it
\nis real. The sex-sensation is of course the thing in the external being, the
\nperversion or false representation in nature, that is the chief obstacle to the
\nexperience becoming frequent and then normal. It usually happens that such an
\nopposite tries to assert itself after an experience.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

You are dealing in the
\nright way with the sex feeling. As to why it rose when you were using the name
\nthere are two reasons. One is that when you use the name, it is the Mother’s
\npower that you call there and the first result often is that the difficulty
\nrises like a snake whose head is touched to resist the pressure or \u2013 if you
\nlook at it from another point of view \u2013 it rises to be dealt with. The other is
\nthat when what is to be brought down is the Ananda \u2013 of the force, light etc.,
\nbut especially of the love \u2013 then the vital-physical passion rises up to try
\nand mix with and get hold of the Ananda hoping to turn it to a sort of
\nsublimated vital pleasure. It is well known that this happens to Vaishnavas
\nvery often when they do the samkīrtana.<\/i>
\nIn your case it is probably the first reason, because the love-Ananda or any
\nother is not yet coming, so that explanation is improbable. As for the Force
\ndescending into the head, it has two sides to it one is peace and when that is
\nprominent, there is the sense of coolness; when there is a strong dynamic
\naction instead, the feeling may be of heat, Agni-power. Most people feel these
\ntwo things; they are not imagination.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

You speak of a
\nstruggle (yuddha<\/i>) beginning when the
\nForce comes down, but such a result is not inevitable \u2013 it is not necessary
\nthat the progress should be through a struggle. That rather takes place before
\nthe Force is there in the being, while one is still making efforts to open
\noneself to it or when it is still pressing from above or has taken up something
\nof the nature but not the whole. When the Force is there at work, the
\nimperfections and <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span>1213<\/span><\/p>\n

<\/p>\n
\n

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

weaknesses of the
\nnature will necessarily arise for change, but one need not fight with them; one
\ncan look on them quietly as a surface instrumentation that has to be changed.
\nIt is not with \u201cindifference\u201d that one has to look at them, for that might mean
\ninertia, a want of will or push or necessity to change; it is rather with
\ndetachment. Detachment means that one stands back from them, does not identify
\noneself with them or get upset or troubled because they are there, but rather
\nlooks on them as something foreign to one’s true consciousness and true self,
\nrejects them and calls in the Mother’s Force into these movements to eliminate
\nthem and bring the true consciousness and its movements there. The firm will of
\nrejection must be there, the pressure to get rid of them, but not any wrestling
\nor struggle. <\/span><\/p>\n

 <\/p>\n

When
\nyou felt the Force, the concentration, the peace, it meant evidently the true
\nconsciousness coming; that could not produce the restlessness at night. If the
\nrestlessness were the result of the Force coming, it would follow that the more
\nthe Force comes down, the
\nmore the restlessness must increase. But that would be absurd and is not the
\ncase. What happened was simply that with the Force came a beginning of the
\ninner or spiritual peace; in the nerves the old restlessness which was lying
\ndormant rose up as a resistance, trying as all these habitual things of the
\nnature do to prolong itself. As the peace enters the vital and the nervous
\nbeing, these things naturally diminish and are eliminated. One has only to
\nremain quiet and detached and let the Force in its working bring in the peace
\nthere also. If the difficulty persists, you will let us know so that we may see
\nto it.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The attitude which he
\ndescribes, if he keeps it correctly, is the right one. It brought him at first
\nthe beginning of a true experience, the Light (white and golden) and the Force
\npouring down from the Sahasradal and filling the system; but when it touched
\nthe vital parts it must have awakened the prana energies in the vital centres
\n(navel and below) and as these were not pure, all the impurities arose (anger,
\nsex, fear, doubt, etc.) and the mind became clouded by the uprush of impure
\nvital forces. He says that <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1214<\/span><\/p>\n

<\/p>\n
\n

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

all this is now
\nsubsiding, the mind is becoming calm and in the vital the impulses come but do
\nnot remain. Not only the mind but the vital must become calm; these impulses
\nmust lose their force of recurrence by rejection and purification. Entire
\npurity and peace must be established in the whole Adhar; it is only then that
\nhe will have a safe and sure basis for further progress. <\/span><\/p>\n

 <\/p>\n

\n       
\n<\/span><\/font>
\nThe reason why the
\nforce flows out of him must be because he allows himself to become too inertly
\npassive and open to everything. One must be passive only to the Divine Force,
\nbut vigilant not to put oneself at the mercy of all forces. If he becomes
\npassive when he tries to see God in another person, he is likely to put himself
\nat the disposal of any force that is working through that person and his own
\nforces may be drained away towards the other. It is better for him not to try
\nin this way; let him aspire for the Peace and Strength that come from above and
\nfor entire purity and open himself to that Force only. Such experiences as the
\nfeeling of the Divine everywhere (not in this or that person only) will then
\ncome of themselves.<\/span><\/p>\n

 <\/p>\n

Our
\nobject is the supramental realisation and we have to do whatever is necessary
\nfor that or towards that under the conditions of each stage. At present the
\nnecessity is to prepare the physical consciousness; for that a complete
\nequality and peace and a complete dedication free from personal demand or
\ndesire in the physical and the lower vital parts is the thing to be
\nestablished. Other things can come in their proper time. What is the need now
\nis not insistence on physical nearness, which is one of these other things, but
\nthe psychic opening in the physical consciousness and the constant presence and
\nguidance there.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The opening of the
\nvital mind (or any part) does not mean that the vital mind is absolutely open
\nor wholly converted so that there shall never again be any darkness or
\nignorance or error or resistance or anything else but the consciousness there.
\nIt only means that the higher consciousness is able to come down there and work
\nand establish something of itself in that part. Each plane, one after the
\nother, has to open initially in that way down to <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1215<\/span><\/p>\n

<\/p>\n
\n

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

the physical. So long
\nas this initial opening is not made in all the parts, there can be no complete
\nand final descent of the higher consciousness anywhere. If the nervous being
\nand other physical parts are not open, even the thinking mind cannot be finally
\nopen, for it can be affected by resistance, darkness, etc. from below. If the
\nvital mind is open, that does not mean that it is open so wholly that it is
\nalready divine and is not feeling pride or other wrong movements. <\/span><\/p>\n

 <\/p>\n

As
\nfor the nervous being, it is part of the physical consciousness, below the
\nphysical mind and not above it \u2013 the nerves are part of the body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the coming of
\ndisturbances] is not the result of any pressure from above. If there were
\nnothing coming from above, there would be no peace and clarity and the
\ndisturbances would still come and come more often. <\/span><\/p>\n

 <\/p>\n

The
\ncravings once belonged to the vital physical, but when there is a sufficient
\nforce of peace in the being, then they go out and the vital physical is free
\nand under the influence of the quietude. The forces of disturbance do not
\nbelong any longer to the personality, but although they have gone out, they
\nwait in the atmosphere and, if they get a chance, try to come back and resume
\nhold of the exterior being so as either to break or, if they can no longer do
\nthat, cover up the inner peace. Because the physical vital has been accustomed
\nto respond to them for a time willingly, now unwillingly, they are still able
\nto make it answer to their vibrations. The peace and clarity must acquire such
\na force that they will remain even if these forces come back\u2014then there will be
\nthe phenomenon of the inner peace remaining undisturbed in the inner being even
\nwhile the outer is superficially disturbed. This is a well-marked stage in the
\nprogress. Afterwards a force can be brought down strong enough to fill the
\nouter being also with so strong a peace and clarity that the disturbances can
\nno longer enter there. One may feel them still sometimes in the atmosphere but
\nis no longer touched by them at all.<\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1216<\/span><\/p>\n

<\/p>\n
\n

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

As for the vital
\nphysical readmitting the forces of disturbance, it is not always because it
\nwants; it may happen also because in spite of itself certain impacts or
\nsuggestions revive the old vibrations and the habit of responding has been so
\nstrong in it that it responds in spite of itself<\/i>, and for a time it is
\nunable to recover its balance. This happens in all parts of the being, but it
\nis especially true of the physical parts \u2013 physical mind yielding to habitual
\nthoughts, physical vital yielding to habitual desires and impulsions, body
\nyielding to habitual sensations, illnesses etc. etc. Often sadhaks write \u201cBut I
\ndon’t want these things, even my vital and body feel uncomfortable and wish
\nthem away, then why do they come\u201d. It is because of this long established habit
\nof response which is too strong for the yet too quiescent and passive will (if
\nit can be called will) of rejection in the part affected. It is especially true
\nof the physical parts because a passive quiescence, a habit of being driven by
\nforces is their very nature, unless they are controlled from above or made to
\nshare in the idea and will of the higher parts.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It must be the
\nvital-physical that is in action. It is under the pressure of the Force that
\nthe resistance recedes lower and lower down and manifests so as to have the
\npressure brought there also specifically for its expulsion.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the pressure of
\nthe higher consciousness (planes of blue light beyond the ordinary mind) that
\nhas come down and is pressing upon the resistances down to the body and below.
\nAt the same time the weight of the subconscient nature is being lifted up for
\nrelease \u2013 that is the sense of these experiences.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is good progress.
\nAs for the resisting part, there is for a long time a resistance from some
\nlayer of the physical \u2013 one layer opens, another beneath remains obscure. But
\nif the pressure from <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1217<\/span><\/p>\n

<\/p>\n
\n

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

above is continuous,
\nthe resistance gets exhausted at last. The stillness of which you speak in the
\nmeditation is a very good sign. It comes usually in that pervading way when
\nthere has been sufficient purification to make it possible. On the other side,
\nit is itself the beginning of the laying of the foundation of the higher
\nspiritual consciousness.<\/span><\/p>\n

 <\/p>\n

I
\nthink you are right about the change coming in many. Still chequered by
\nremnants and returns of the old nature, it is proceeding.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

In the first condition
\nyou are receiving through the mind and it is drawn back upon itself to receive
\nthe Presence and grow in the Light and Power from above. The body or external
\nconsciousness is probably not sharing in its outward-going parts, there is no
\neffectuating energy for any work other than what the external consciousness is
\nhabituated to do.<\/span><\/p>\n

 <\/p>\n

In
\nthe second, the vital is receiving directly and transforming immediately into
\nkinetic energy; for it is the direct reception by the vital or else the active
\nparticipation of the vital in the Light, Power or Ananda that makes
\nexternalisation, effectuation, all
\nkinds of work and action possible and easy.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you have written
\nis quite correct. The body is not connected ordinarily with the higher
\nconsciousness, it only receives what it can from the mind. It is being prepared
\nfor the direct connection by the ascent of the inner or subtle body into that
\nplane and the descent from it of the higher Light.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the higher Force]
\ncan come into the physical consciousness direct in the sense that the rest can
\nremain passive, but it must pass through the subtle to reach the material. <\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage 1218<\/span><\/p>\n

<\/p>\n
\n

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

\nAll experiences that
\npenetrate the centres are recorded in the body and seem to be the body’s
\nexperiences, but one has to distinguish between the reflection of the
\nexperiences there and the experiences that belong to the physical
\nbody-consciousness itself. It is a matter of consciousness and free
\ndiscernment. There is no absolute law about the time.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I spoke only of the
\nfact that what one feels recorded in the physical body may be actually taking
\nplace only in the subtle body. Whether in a particular case it is that or a
\ndirect experience in the physical body also, is a matter to be seen in each
\ncase. One must distinguish for oneself what it is.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Why \u201cmere\u201d record? If
\nyou think the experiences in the subtle body are feeble vague things, you are
\nmistaken \u2013 they can be quite as intense, swift, palpable, massive as those of
\nthe body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Any reflection or
\noutflowing from the subtle body into the physical would also be felt as
\ntangible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All experiences can be
\nbrought into the smallest constituents of the being.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is the approach of
\nthe higher consciousness to the subconscient through the psychic and vital
\nwhich are the connecting links. Without the vital the action would not be
\ncomplete, without the psychic it would not be possible. <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1219<\/span><\/p>\n

<\/p>\n
\n

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

\nThese are some of the
\neffects of the descent of higher Consciousness into the most physical. It
\nbrings light, consciousness, force, Ananda into the cells and all the physical
\nmovements. The body becomes conscious and vigilant and performs the right movements,
\nobeying the higher will or else automatically by the force of the consciousness
\nthat has come into it. It becomes more possible to control the functions of the
\nbody and set right anything that is wrong, to deal with illness and pain, etc. A
\ngreater control comes over the actions of the body and even over happenings to
\nit from outside, e.g., minimising of accidents and small mishaps. The body
\nbecomes a more effective instrument for work. It becomes possible to minimize
\nfatigue. Peace, happiness, strength, lightness come in the whole physical
\nsystem. These are the more obvious and normal results which grow as the
\nconsciousness grows but there are as many others that are possible. There is
\nalso the unity with the earth-consciousness, the constant sense of the Divine
\nin the physical, etc….<\/span><\/p>\n

\n <\/p>\n

It
\nis, of course, not easy to make the physical entirely conscious in this way\u2014for
\nit is the seat of unconsciousness and obscurity and inertia \u2013 but a partial and
\nsufficiently effective introduction of the higher Consciousness can be
\nestablished as a basis and the rest of the ground conquered as its force
\nincreases on the body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Your recent
\nexperiences are of considerable importance: the triple condition of the being,
\nthe sense of the Divine everywhere, that of the Divine Child in the universe.
\nThe last two are self-evident in their significance. As to the triple
\ncondition, it indicates the proper direction of the realisation of the sadhana
\nin three parts of the being. The mind has to emerge in the one infinite
\nconsciousness of the silent self which will then envelop the whole being; the
\nheart has by adoration and love and surrender to live in the dynamic Divine and
\nbe its dwelling-place; the vital and physical (below the navel) have to be the
\ninstruments of the Divine Will, instruments pure, surrendered, expressing
\nnothing but that Will.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1220<\/span><\/p>\n

<\/p>\n
\n

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

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

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Dynamism is
\neverywhere, because the Force (Shakti) is everywhere. The perfect dynamism is
\nthere in the supermind; no other can be unfailing.<\/span><\/p>\n

 <\/p>\n

How
\nthe body receives the higher dynamism depends on the condition of the body or
\nrather of the physical and most material consciousness. In one condition it is
\ntamasic, inert, unopen and cannot bear or cannot receive or cannot contain the
\nforce; in another, rajas predominates and tries to seize on the dynamism, but
\nwastes and spills and loses it; in another, there is receptivity, harmony,
\nbalance and the result is a harmonious action without strain or effort.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A dynamic descent
\nbrings tapas<\/i> not śama<\/i>. It is a greater and greater descent of peace that brings
\nśama<\/i> \u2013 the dynamic descent helps
\nit by dispersing the element of rajasic disturbance and changing rajas into
\ntapas.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The inertia itself is
\nnot a dynamic principle. The nature of inertia is apravrtti<\/i> \u2013 the action of the mechanical mind is a pravrtti<\/i>, though a tamasic obscure pravrtti<\/i>. <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1221<\/span><\/p>\n

<\/p>\n
\n

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

By the descent the
\ninertia changes its character. It ceases to be a resistance of the physical and
\nbecomes only a physical condition to be transformed into the true basic
\nimmobility and rest.<\/span><\/p>\n


\nIV<\/b><\/span><\/p>\n

 <\/span><\/p>\n

He is using the word
\nsupermind too easily. What he describes as supermind is a highly illumined
\nconsciousness; a modified supramental light may touch it, but not the full
\npower of supermind; and, in any case, it is not the supermind. He speaks of a
\nsupramental part which is unreceptive \u2013 that is impossible, the supramental
\ncannot be unreceptive. The supermind is the Truth-Consciousness itself; it
\nalready possesses the Truth and does not even need to receive it. The word
\nVijnana is sometimes used for the higher illumined Intelligence in
\ncommunication with the Truth, and this must be the part in himself which he
\nfelt <\/span>\u2013 but this is not the supermind. One can enter
\ninto supermind only at the very end of the sadhana, when all difficulties have
\ndisappeared and there is no obstacle any longer in the way of the realisation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Three planes ─<\/span>\n<\/p>\n

 <\/p>\n

1.
\nKarana 2. Hiranyagarbha 3. Virat<\/span><\/p>\n

 <\/p>\n

The
\nparallel between Vijnana or Karana Jagat of the Upanishad presided over by
\nPrajna and equated with Sushupti, as the Hiranyagarbha world with Swapna and
\nthings subtle does not altogether equate with my account of the supermind. But
\nit might be said that to the normal mind approaching or entering the
\nsupramental plane it becomes a state of Sushupti. If the writer had put the
\nsuperconscient sleep of supermind \u2013 for so the supramental state appears to the
\nuntransformed mind when it touches or apprehends it, for it falls inevitably
\ninto such a superconscious sleep \u2013 then the difference would be cured.<\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage ─<\/span> <\/span>
\n1222<\/span><\/p>\n

<\/p>\n
\n

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

\nYou were quite
\nright in what you wrote about the supermind \u2013 people here do indeed use the
\n\u201cbig word\u201d much too freely as if it were something quite within everybody’s
\ngrasp. The first thing to be done is the psychic change and until that has
\nprogressed sufficiently, supermind is a far-off thing and people need not think
\nof it at all. You have certainly progressed, but the change of the outer nature
\nis always a slow movement, so that need not distress you.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

All should understand
\nthat the true direct supramental does not come at the beginning but much later
\non in the sadhana. First the opening up and illumination of the mental, vital
\nand physical beings; secondly, the making intuitive of the mind, through will
\netc. and the development of the hidden soul consciousness progressively
\nreplacing the surface consciousness; thirdly, the supramentalising of the
\nchanged mental, vital and physical beings and finally the descent of the true
\nsupramental and the rising into the supramental plane.<\/span><\/p>\n

 <\/p>\n

This
\nis the natural order of the yoga. These stages may overlap and intermix, there
\nmay be many variations, but the last two can only come in an advanced state of
\nthe progress. Of course the supramental Divine guides this yoga throughout but it is first through
\nmany intermediary planes; and it cannot easily be said of anything that comes
\nin the earlier periods that it is the direct or full supramental. To think so
\nwhen it is not so may well be a hindrance to progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The psychic when
\nsufficiently developed can be strong enough to make the preliminary clearance.<\/span><\/p>\n

 <\/p>\n

It
\nis the supramental alone that can transform the material being, but the
\nphysical mind and the physical vital can be very much changed by the action of
\nthe psychic and of the overmind. The entire change however is made only when
\nthere is the supramental influence. But for the present the psychic is the
\nforce<\/span> <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1223<\/span><\/p>\n

<\/p>\n
\n

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

that may be relied on
\nfor the preliminary purification of the lower nature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One has to know about
\novermind and supermind but there should be no ambition to reach them \u2013 it
\nshould be regarded as a natural end of the sadhana which will come of itself.
\nThe concentration should be all on the immediate step \u2013 whatever is being done
\nat the time. So have the working of the Power and let it work all out step by
\nstep.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The action that took
\nplace was not supramental; the fact that you were aware of a centre in the
\nbrain shows that it was through the mind that it was done. The force that acted
\nwas the Divine Power which can work in this way on any plane supramental,
\nmental, vital or physical or on all the planes together. The supramental action
\ncan only be achieved after a long discipline of yoga directed towards that end;
\nit cannot be an initial experience. <\/span><\/p>\n

 <\/p>\n

That
\nthere was no mental expectation was all to the good; if there had been an
\nexpectation, the mind might have been active and interfered and either
\nperverted the experience or else stood in the way of its being pure and
\ncomplete.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you say about
\nyour sadhana is probably the right interpretation of your experiences. The two
\nthings of which you speak are really two sides of one movement. The opening and
\nclearing of the lower strata can only be effectively done in proportion as this
\nrelative or mentalised supramental can lay hold on the consciousness and open
\nto and bring down the higher or intermediate supramental from above, and this
\nin its turn can only settle in the being in proportion as the psycho-vital and
\nphysical open and clear and change. The interaction must go on until a certain
\nbalance between the two movements is created which <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1224<\/span><\/p>\n

<\/p>\n
\n

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

will enable the higher
\nto hold the being without interruption and open it more and more to the true
\nsupramental activities. The action into which you have been cast was probably
\nnecessary because it is the dynamic part of your being in which the defects of
\nthe lower nature have the greatest hold and are most prominent.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The question arose and
\nalways arises because of an eagerness in the vital to take any stage of strong
\nexperience as the final stage, even to take it for the overmind, supermind,
\nfull Siddhi. The supermind or the overmind either is not so easy to reach as
\nthat, even on the side of Knowledge or inner experience only. What you are
\nexperiencing belongs to the spiritualised and liberated mind. At this stage
\nthere may be intimations from the higher mind levels, but these intimations are
\nmerely isolated experiences, not a full change of consciousness. The supermind
\nis not part of mind or a higher level of mind \u2013 it is something entirely
\ndifferent. No sadhak can reach the supermind by his own efforts and the effort
\nto do it by personal tapasya has been the source of many mishaps. One has to go
\nquietly stage by stage until the being is ready and even then it is only the
\nGrace that can bring the real supramental change.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The gate of the
\nsupramental cannot be smashed open like that. The Adhar has to be steadily
\nprepared, changed, made fit for the supramental Descent. There are several
\npowers between the ordinary mind and the supramental and these must be opened
\nup and absorbed by the consciousness \u2013 only then is the supramental change
\npossible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

To speak of \u201creceiving
\npower from the supramental when we are not conscious\u201d is strange. When one is
\nnot conscious, one can still receive a higher force, the Divine Shakti works
\noften <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1225<\/span><\/p>\n

<\/p>\n
\n

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

from behind the veil,
\notherwise in the ignorant and unconscious condition of the human being she
\nwould not be able to work\u00a0 <\/span>at all. But
\nthe nature of the force or action is modified to suit the condition of the
\nsadhak. One must develop a very full consciousness before one can receive
\nanything from the direct supramental Power and one must be very advanced in
\nconsciousness even to receive something of it modified through the overmind or
\nother intermediate region.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is very unwise for
\nanyone to claim prematurely to have possession of the supermind or even to have
\na taste of it. The claim is usually accompanied by an outburst of superegoism,
\nsome radical blunder of perception or a gross fall, wrong condition and wrong
\nmovement. A certain spiritual humility, a serious unarrogant look at oneself
\nand quiet perception of the imperfections of one’s present nature and, instead of
\nself-esteem and self-assertion, a sense of the necessity of exceeding one’s
\npresent self, not from egoistic ambition, but from an urge towards the Divine
\nwould be, it seems to me, for this frail terrestrial and human composition far
\nbetter conditions for proceeding towards the supramental change.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

One must have already
\nbecome intuitively conscious, to know about the overmind and the supermind. To
\ngive \u201csigns\u201d is useless, for the mind would only make mistakes in trying to
\njudge by the \u201csigns\u201d \u2013 one has to become conscious within and know directly.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Who told you that it
\n[the supermind] was descending in the physical consciousness without touching
\nthe mind and vital? Certainly no part of the nature has been supramentalised \u2013
\nthat is not possible until the whole being has been put under the supramental
\ninfluence. The supramental influence must <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1226<\/span><\/p>\n

<\/p>\n
\n

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

come first, the
\nsupramental transformation can only come afterwards.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

A touch or influence
\nof the supramental is not the same thing as the supramentalisation. To suppose
\nthat the physical can be supramentalised before the mental and vital is an
\nabsolute absurdity. What I said was that the mind and vital could not be
\nsupramentalised so long as the physical was left as it was, untouched by the
\nsupramental descent.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

No. I have not said
\nthat at all. It is quite impossible for the supramental to take up the body
\nbefore there has been the full supramental change in the mind and the vital. X
\nand others seem always to expect some kind of unintelligible miracle \u2013 they do
\nnot understand that it is a concentrated evolution, swift but following the law
\nof creation that has to take place. A miracle can be a moment’s wonder. A
\nchange according to the Divine Law can alone endure.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [the supermind]
\ncannot be brought down to the mind and vital without being brought down into
\nthe physical \u2013 also one can feel its influence or get something of it but
\nbringing down means much more than that.<\/span><\/p>\n

 <\/p>\n

The
\nsupermind is a luminous whole \u2013 it is not a mixture of light and ignorance. If
\nthe physical mind is not supramentalised, then there will be in mind a mixture
\nof ignorance, but then it will not be supermind there, but something else \u2013 so
\nalso with the vital. All that can manifest in the mind separately is a partly
\nsupramentalised overmind.<\/span><\/p>\n

 <\/p>\n

If
\nthe supramental can stand in the mind and vital, then it must stand in the
\nphysical also. If it does not stand in the physical, it cannot stand in the
\nmind and vital also; it will be something else, not the supramental.<\/span> <\/span> <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1227<\/span><\/p>\n

<\/p>\n
\n

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

That is hardly
\npossible. The body consciousness is there and cannot be ignored, so that one
\ncan neither transform the higher parts completely leaving the body for later
\ndealing nor make each stage complete in all its parts before going to the next.
\nI tried that method but it never worked. A predominant overmentalisation of
\nmind and vital is the first step, for instance, when overmentalising, but the
\nbody consciousness retains all the lower movements unovermentalised and until
\nthese can be pulled up to the overmental standard, there is no overmental
\nperfection, always the body consciousness brings in flaws and limitations. To
\nperfect the overmind one has to call in the supramental force and it is only
\nwhen the overmind has been partially supramentalised that the body begins to be
\nmore and more overmental. I do not see any way of avoiding this process, though
\nit is what makes the thing so long.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

When a higher force
\ncomes down into a lower plane, it is diminished and modified by the inferior
\nsubstance, lesser power and more mixed movements of that lower plane. Thus, if
\nthe overmind Power works through the illumined mind, only part of its truth and
\nfreedom manifests and becomes effective \u2013 so much only as can get through this
\nless receptive consciousness. And even what gets through is less true, mixed
\nwith other matter, less overmental, more easily modified into something that is
\npart truth, part error. When this diminished indirect force descends further down
\ninto the mind and vital, it has still something of the creative overmind Truth
\nin it, but gets very badly mixed with mental and vital formations that
\ndisfigure it and make it half effective only, sometimes ineffective.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

There can be no conquest
\nof the other planes by the supermind but only an influence, so long as the
\nphysical is not ready.   <\/span><\/p>\n

\n <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1228<\/span><\/p>\n

<\/p>\n
\n

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

And how is it possible
\nto perfect the mind and vital unless the physical is prepared \u2013 for there is
\nsuch a thing as the mental and vital physical and mind and vital cannot be said
\nto be perfectly prepared until these are ready. <\/span><\/p>\n

 <\/p>\n

\nV <\/span><\/p>\n

 <\/span><\/p>\n

There can be no
\nimmortality of the body without supramentalisation; the potentiality is there
\nin the yogic force and yogis can live for 200 or 300 years or more, but there
\ncan be no real principle of it without the supramental. <\/span><\/p>\n

 <\/p>\n

Even
\nScience believes that one day death may be conquered by physical means and its
\nreasonings are perfectly sound. There is no reason why the supramental Force
\nshould not do it. Forms on earth do not last (they do in other planes) because
\nthese forms are too rigid to grow expressing the progress of the spirit. If
\nthey become plastic enough to do that there is no reason why they should not
\nlast.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Well, don’t you know
\nthat old men sometimes get a new or third set of teeth in their old age? And if
\nmonkey-glands can renew functionings and forces and can make hair grow on a
\nbald head, as Voronoff has proved by living examples, \u2013 well? And mark that
\nScience is only at the beginning of these experiments. If these possibilities
\nare opening before Science, why should one declare their absolute impossibility
\nby other [yogic] means?<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Death is there because
\nthe being in the body is not yet developed enough to go on growing in the same
\nbody without the need of change and the body itself is not sufficiently
\nconscious. If the mind and vital and the body itself were more conscious and
\nplastic, death would not be necessary. <\/span><\/p>\n

 <\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1229<\/span><\/p>\n

<\/p>\n
\n

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

\n\t\tThe physical
\ndeath is the dissolution of the physical form \u2013 but all form does not disappear
\nby death.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Immunity from death by
\nanything but one’s own will to leave the body, immunity from illness, are
\nthings that can be achieved only by a complete change of consciousness which
\neach man has to develop in himself, \u2013 there can be no automatic immunity
\nwithout that achievement.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It [death] has no
\nseparate existence by itself, it is only a result of the principle of decay in
\nthe body and that principle is there already \u2013 it is part of the physical
\nnature. At the same time it is not inevitable; if one could have the necessary
\nconsciousness and force, decay and death is not inevitable. But to bring that
\nconsciousness and force into the whole of the material nature is the most
\ndifficult thing of all \u2013at any rate, in such a way as to annul the decay
\nprinciple. It came because it is there in the subconscient and in Matter into
\nwhich you are trying to bring down the intuition and overmind, \u2013 it wanted to
\nget into the subjective centre so as to combat the higher power in the mind as
\nwell as in the body.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

\u00b9
\nThere is no ambiguity that I can see. \u201cEn fait\u201d and \u201cattach\u00e9e\u201d do not convey
\nany sense of inevitability. \u201cEn fait\u201d means simply that in fact, actually, as
\nthings are at present all life (on earth) has death attached to it as its end;
\nbut it does not in the least convey the idea that it can never be otherwise or
\nthat this is the unalterable law of all existence. It is at present a fact for
\ncertain reasons which are stated, \u2013 due to certain mental and physical
\ncircumstances \u2013 if these are changed, death is not inevitable any longer.
\nObviously the alteration can only come \u201cif\u201d certain<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 These observations are apropos of the
\nMother’s statement: \u201cEn fait, la mort a \u00e9t\u00e9 attach\u00e9e \u00e0 toute vie sur terre.\u201d
\nSee La M\u00e8re, Entretiens (1967 Edition), p. 49.<\/span> <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1230<\/span><\/p>\n

<\/p>\n
\n

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

conditions are
\nsatisfied \u2013 all progress and change by evolution depends upon an \u201cif\u201d which
\ngets satisfied. If the animal mind had not been pushed to develop speech and
\nreason, mental man would never have come into existence, \u2013 but the \u201cif\u201d \u2013 a
\nstupendous and formidable one, was satisfied. So with the ifs that condition a
\nfarther progress.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The change of the
\nconsciousness is the necessary thing and without it there can be no physical
\nsiddhi. But the fullness of the supramental change is not possible, if the body
\nremains as it is, a slave of death, disease, decay, pain, unconsciousness and
\nall the other results of the ignorance. If these are to remain the descent of
\nthe supramental is hardly necessary \u2013 for a change of consciousness which would
\nbring mental-spiritual union with the Divine, the overmind is sufficient, even
\nthe Higher Mind is sufficient. The supramental descent is necessary for a
\ndynamic action of the Truth in mind, vital and body. This would imply as a
\nfinal result the disappearance of the unconsciousness of the body; it would no
\nlonger be subject to decay and disease. That would mean that it would not be
\nsubject to the ordinary processes by which death comes. If a change of body had
\nto be made, it would have to be by the will of the inhabitant. This (not an
\nobligation to live 3000 years, for that too would be
\na bondage) would be the essence of physical immortality. Still, if one wanted
\nto live 1000 years or more, then supposing one had the complete siddhi, it
\nshould not be impossible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

That is the argument \u00b9
\nof the Mayavadin to whom all manifestation is useless and unreal because it is
\ntemporary \u2013 even the life of the gods is of no use because it is in Time, not
\nin the Timeless. But if manifestation is of any use, then it is worthwhile
\nhaving a perfect manifestation rather than an imperfect one. \u201cHave to<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9
\n\u201cWhat is the need of transformation of the physical if, after all, willingly
\n(if one reaches the consciousness of immortality) or unwillingly (in other
\ncases) the body will have to be left?<\/span> <\/span><\/p>\n

\n <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1231<\/span><\/p>\n

<\/p>\n
\n

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

be left willingly\u201d is
\na contradiction in terms. One keeps the body as long as one wills, with an
\nillumined will, leaves it or changes it according to the same will. That is a
\nvery different thing from a body assailed constantly by desire and suffering
\nand death brought on by decay and illness. Always assuming that the divine
\nmanifestation or any manifestation is worthwhile. <\/span><\/p>\n

 <\/p>\n

As
\nfor the second argument \u00b9 , change and progress are not excluded from the
\nsupramental life. I do not see why the change of cells, supposing it continues
\nin the supramentalised body, takes away from the value of the transformation,
\nif it is a change to something equally or more conscious and luminous.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

To merge the
\nconsciousness in the Divine and to keep the psychic being controlling and
\nchanging all the nature and keeping it turned to the Divine till the whole
\nbeing can live in the Divine is the transformation we seek. There is further
\nthe supramentalisation, but this only carries the transformation to its own highest
\nand largest possibilities \u2013 it does not alter its essential nature. <\/span><\/p>\n

 <\/p>\n

Immortality
\nis one of the possible results of supramentalisation, but it is not an
\nobligatory result and it does not mean that there will be an eternal or
\nindefinite prolongation of life as it is. That is what many think it will be,
\nthat they will remain what they are with all their human desires and the only
\ndifference will be that they will satisfy them endlessly; but such an
\nimmortality would not be worth having and it would not be long before people
\nare tired of it. To live in the Divine and have the divine Consciousness is
\nitself immortality and to be able to divinise the body also and make it a fit
\ninstrument for divine works and divine life would be its material expression
\nonly.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

As for the conquest of
\ndeath, it is only one of the sequelae of supramentalisation \u2013and I am not aware
\nthat I have forsworn<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 \u201cMatter, especially the body cells,
\nundergoes changes from second to second \u2013 then what value has the
\ntransformation for the body?\u201d<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1232<\/span><\/p>\n

<\/p>\n
\n

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

my views about the
\nsupramental descent. But I never said or thought that the supramental descent
\nwould automatically make everybody immortal. The supramental can only make the
\nbest conditions for anybody who can open up to it then or thereafter attaining
\nto the supramental consciousness and its consequences. But it could not
\ndispense with the necessity of sadhana. If it did, the logical consequence
\nwould be that the whole earth, men, dogs and worms would suddenly wake up to
\nfind themselves supramental. There would be no need of an Ashram or of yoga. <\/span><\/p>\n

 <\/p>\n

Why
\nvital? What is vital is the supramental change of consciousness \u2013 conquest of
\ndeath is something minor and, as I have always said, the last physical result
\nof it, not the first result of all or the most important \u2013 a thing to be added
\nto complete the whole, not the one thing needed and essential. To put it first
\nis to reverse all spiritual values \u2013 it would mean that the seeker was
\nactuated, not by any high spiritual aim but by a vital clinging to life or a
\nselfish and timid seeking for the security of the body \u2013 such a spirit could
\nnot bring the supramental change.\u00a0 <\/span><\/span><\/p>\n

 <\/p>\n

Certainly,
\neverything depends on my success…. But did you imagine that would mean the
\ncessation of death on the planet and that sadhana would cease to be necessary
\nfor anybody?<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you said on the
\nsubject was quite correct. There are three stages of the sadhana, psychic
\nchange, transition to the higher levels of consciousness \u2013 h a descent of their
\nconscious forces \u2013 the supramental. In the last even the control over death is
\na later, not an initial stage. Each of these stages demands a great length of
\ntime and a high and long endeavour.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is absolutely idle
\nto think of transforming the body when other things that are so much easier to
\ndo \u2013 though of course none is easy \u2013 are not done. The inner must change before
\nthe outermost can follow. So what is the use of such a concentration \u2013 <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1233<\/span><\/p>\n

<\/p>\n
\n

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

unless one thinks that
\neverything else is perfect, which would be a rather astonishing claim. What has
\nto be done with the body at first is to make it open to the Force, so as to
\nreceive strength against illness and fatigue \u2013 when they come, there must be
\nthe power to react and throw them off and to keep a constant flow of force into
\nthe body. If that is done, the rest of the bodily change can wait for its
\nproper time.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is quite true that
\nthe surrender and the consequent transformation of the whole being is the aim
\nof the yoga \u2013 the body is not excluded, but at the same time this part of the
\nendeavour is the most difficult and doubtful \u2013 the rest, though not facile, is
\ncomparatively less difficult to accomplish. One must start with an inner
\ncontrol of the consciousness over the body, a power to make it obey more and
\nmore the will or the force transmitted to it. In the end as a higher and higher
\nForce descends and the plasticity of the body increases, the transformation
\nbecomes possible.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

As for immortality, it
\ncannot come if there is attachment to the body, \u2013 for it is only by living in
\nthe immortal part of oneself which is unidentified with the body and bringing
\ndown its consciousness and force into the cells that it can come. I speak of
\ncourse of yogic means. The scientists now hold that it is (theoretically at
\nleast) possible to discover physical means by which death can be overcome, but
\nthat would mean only a prolongation of the present consciousness in the present
\nbody. Unless there is a change of consciousness and change of functionings it would
\nbe a very small gain.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It depends on the
\nconsciousness. As it is, at present, most people do not get tired of life; they
\ndie because they must, not because they want to\u2014at least, that is true of the
\nvital; it is only a <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1234<\/span><\/p>\n

<\/p>\n
\n

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

minority that tire of
\nlife and for many of these it is due to the discomforts of old age, continued
\nill-health, misfortune. Supposing a consciousness descended in the body that
\ngot rid of these discomforts, would people get tired of life in the same way
\nmerely because of its length or would they have some source of perpetual
\ninterest within as well as without, that would keep them on \u2013 that is the
\nquestion. Of course physical immortality would not mean that one is tied down
\nto the body, but that one is not subject to disease and death, but can keep or
\nleave the body at will. I don’t know whether Ashwatthaman \u00b9 lives on because he
\ncannot die or because he won’t die \u2013 whether it is for him a doom or a
\nprivilege. There are by the way animals that live for many centuries, but as
\nthey have not the philosophic mind the question for them does not arise \u2013
\nprobably they take it as a matter of course.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

What you say about
\nbeing tired of life, is true. <\/span>Edison<\/span>‘s
\nfamily was very long lived but his grandfather after a century found it too
\nlong and died because he wanted to. On the other hand there are men who are
\nstrongly vital and do not get tired of life, like the Turk who died recently at
\n150, I think, but was still eager to live. <\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is fundamentally
\ntrue for most people that the pleasure of life, of existence in itself,
\npredominates over the troubles of life; otherwise most people would want to die
\nwhereas the fact is that everybody wants to live \u2013 and if you proposed to them
\nan easy means of eternal extinction they would decline without thanks. That is
\nwhat X is saying and it is undeniable. It is also true that this comes from the
\nAnanda of existence which is behind everything and is reflected in the
\ninstinctive pleasure of existence. Naturally, this instinctive essential
\npleasure is not the Ananda, \u2013 it is only a pale and dim reflection of it in an
\ninferior life-consciousness \u2013 but it is enough for its purpose. I have said<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9
\nAshwatthaman is supposed to have been living near the river <\/span>Narbada<\/span> for 36,000 years.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1235<\/span><\/p>\n

<\/p>\n
\n

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

that myself somewhere
\nand I do not see anything absurd or excessive in the statement.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

Some people do get
\ndisgusted with the body for its uncleanness, but I should say it is very few.<\/span><\/p>\n

 <\/p>\n

The
\nsuggestion of Patanjali \u00b9 supposes that the mind is everything, so if I get the
\nidea that the body is an unclean thing, all my feelings will harmonise with
\nthat idea. But it is not so \u2013 there are other parts which do not care for the
\nidea or knowledge in the mind and are not affected by it but are led by their
\nown instincts and desires. It is only those who have already the turn to vairāgya<\/i> who can make use of
\nPatanjali’s suggestion to help their already existing vairāgya<\/i>. The medical man for instance holds his knowledge of
\nthe composition of the body as a matter of fact of science, he keeps it
\nseparate there in the scientific compartment of his mind and it does not in the
\nleast affect his other ideas, feelings or activities.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

The supramental
\nperfection means that the body becomes conscious, is filled with consciousness
\nand that as this is the Truth-consciousness all its activities, functionings
\netc. become by the power of the consciousness within it harmonious, luminous, right and
\ntrue − <\/span>\u00a0<\/span>without
\nignorance or disorder.<\/span><\/p>\n

 <\/p>\n

The
\nHathayogic method is to bring an immense vital force into the body and by this
\nand by certain processes keep it strong and in good health and a capable
\ninstrument.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It is a luminous body
\nspoken of in the Veda as possessed by the beings of the higher planes. It is
\nsupposed by certain schools of yoga in the East and the West that in the final
\ntransformation on<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 Śaucāt
\nsvānga-jugupsā. \u201cFrom cleanliness [arises] disgust for one’s own body.\u201d
\nYogasutras of <\/span>Patanjali<\/span>, <\/span>Ch.<\/span> II, 40.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1236<\/span><\/p>\n

<\/p>\n
\n

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

earth man will develop
\na body having these qualities. It was called the \u201cCorps Glorieux\u201d \u2013 \u201cbody of
\nglory\u201d \u2013 by the Mother’s first spiritual instructor.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I read the Bible very
\nassiduously at one time…. When I have looked at it, it has always given me a
\nsense of imprecision in the thought-substance, in spite of the vividness of the
\nexpression, and that makes it very difficult to be sure about these things.
\nThis passage about the body, for instance \u2013 although <\/span>St.
\n Paul<\/span> had remarkable mystic experiences and,
\ncertainly, much profound spiritual knowledge (profound rather than wide, I
\nthink) \u2013 I would not swear to it that he is referring to the supramentalised
\nbody (physical body<\/i>.) Perhaps to the
\nsupramental body or to some other luminous body in its own space and substance,
\nwhich he found sometimes as if enveloping him and abolishing this body of death
\nwhich he felt the material envelope to be. This verse like many others is
\ncapable of several interpretations and might refer to a quite supraphysical
\nexperience. The idea of a transformation of the body occurs in different
\ntraditions, but I have never been quite sure that it meant the change in this
\nvery matter. There was a yogi sometime ago in this region who taught it, but he
\nhoped when the change was complete, to disappear in light. The Vaishnavas speak
\nof a divine body which will replace this one when there is the complete siddhi.
\nBut, again, is this a divine physical or supraphysical body? At the same time
\nthere is no obstacle in the way of supposing that all these ideas, intuitions,
\nexperiences point to, if they do not exactly denote, the physical
\ntransformation.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

It has been the idea
\nof many who have speculated on the subject that the body of the future race
\nwill be a luminous body (corps glorieux<\/i>) and that might mean
\nradio-active. But also it has to be considered (1) that a supramental body must
\nnecessarily be one in which the consciousness determines even the physical
\naction
\n <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1237<\/span><\/p>\n

<\/p>\n
\n

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

and reaction to the
\nmost material and these therefore are not wholly dependent on material
\ncondition or laws as now known, (2) that the subtle process will be more
\npowerful than the gross, so that a subtle action of Agni will be able to do the
\naction which would now need a physical change such as increased temperature.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

If the consciousness
\ncannot determine the physical action and reaction in the present body, if it
\nneeds a different basis, then that means this different basis must be prepared
\nby different means. By what means? Physical? The old yogis tried to do it by
\nphysical tapasya; others by seeking the elixir of life etc. According to this
\nyoga, the action of the higher Force and consciousness which includes the
\nsubtle action of Agni has to open and prepare the body and make it more
\nresponsive to Consciousness-Force instead of being rigid in its present habits
\n(called laws). But a different basis can only be created by the supramental
\naction itself. What else but the supermind can determine its own basis?<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n⁂<\/span><\/font><\/p>\n

 <\/p>\n

I did not intend to
\nevade anything, except that in so far as I do not yet know what will be the
\nchemical constitution of the changed body, I could not answer anything to that.
\nThat was why I said it needed investigation. <\/span><\/p>\n

 <\/p>\n

I
\nwas simply putting my idea on the matter which has always been that it is the
\nsupramental which will create its own physical basis. If you mean that the
\nsupramental cannot fulfil itself<\/i> in
\nthe present body with its present processes that is true. The processes will
\nobviously have to be altered. How far the constitution of the body will be
\nchanged and in what direction is another question. As I said it may become as
\nyou suggest radio-active: Th\u00e9on (Mother’s teacher in occultism) spoke of it as
\nluminous, le corps glorieux<\/i>. But all
\nthat does not make it impossible for the supramental to act in the present body
\nfor change. It is what I am looking forward to at present. <\/span><\/p>\n

 <\/p>\n

Of
\ncourse a certain preliminary transformation is necessary, <\/span>
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1238<\/span><\/p>\n

<\/p>\n
\n

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

just as the psychic and
\nspiritual transformation precedes the supramental. But this is a change of the
\nphysical consciousness down to the submerged consciousness of the cells so that
\nthey may respond to higher forces and admit them and to a certain extent a
\nchange or at least a greater plasticity in the processes. The rules of food
\netc. are meant to help that by minimising obstacles. How far this involves a
\nchange of the chemical constitution of the body I cannot say. It seems to me
\nstill that whatever preparatory changes there may be, it is only the action of
\nthe supramental Force that can confirm complete them.<\/span> <\/span><\/p>\n

 <\/p>\n

\nPage <\/span>
\n─<\/span> <\/span>1239<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

PART \u2013 IV SECTION ONE  The Triple Transformation Psychic ─ Spiritual ─ Supramental    THE fundamental realisations of this yoga are: 1. The psychic change…<\/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-943","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\/943","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=943"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/943\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=943"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=943"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=943"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}