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SECTION FOURTEEN
DIFFICULTIES OF THE PATH AND
THEIR REMOVAL
I. THE RIGHT WAY OF OVERCOMING DIFFICULTIES
II. THE MOTHER’S HELP IN REMOVING DIFFICULTIES
I. THE RIGHT WAY OF OVERCOMING
DIFFICULTIES
Difficulty of Yoga
I HAVE not said that to reach the overmind
is impossible; I have only said that it is difficult.
Difficulty is not a reason why the things should
not be done.
It is not easy for a physical being to reach the
highest truth because his consciousness is something
ignorant that has emerged out of the material
inconscience and is very much tied to and hampered
by the obscurity of its origin—in addition
to the mental and vital difficulties of ego and desire.
Yoga itself is not easy; if it were so, it would be a
multitude and not only a few that would be practising it.
13-11-1932
Page-363
Difficulties and Guru’s Grace
ALL that is popular Yoga. The Guru’s touch or
grace may open something, but the difficulties
have always to be worked out still. What is true
is that if there is complete surrender which, implies
the prominence of the psychic, these difficulties
are no longer felt as a binder or obstacle but only
as superficial imperfections which the working
of the grace will remove.
26-6-1936
Difficulties and Victory
You must throw all that away. Such depressions
can make you shut to what Mother is giving you.
There is absolutely no good reason for such an
attitude. The existence of difficulties is a known
thing in the Yoga. That is no reason for questioning
the final victory or the effectuality of the Divine
Grace.
4-2-1933
Page-364
Strength from Victory
YES that is so. Each victory gained over oneself
means new strength to gain more victories.
7-12-1933
The Positive Attitude
THE defects should be noticed and rejected, but
the concentration should be positive—on what
you are to be, i.e., on the development of the
new consciousness rather than on this negative side.
Negative and Positive Way of Removing Difficulties
BY negative I mean merely repressing the desires
and wrong movements and egoism, by positive
I mean the bringing down of light and peace and
purity in those parts from above. I do not mean
that these movements are not to be rejected—but
all the energy should not be used solely for rejection.
It must also be directed to the positive replacement
Page-365
of them by the higher consciousness. The more
this consciousness comes, the easier also will
the rejection be.
21-11-1933
Positive and Negative Way of Cleaning the Vital
IF you get peace, then to clean the vital becomes
easy. If you simply clean and clean and do nothing
else, you go very slowly—for the vital gets dirty
again and has to be cleaned a hundred times.
The peace is something that is clean in itself, so
to get it is a positive way of securing your object.
To look for dirt only and clean is the negative
way.
24-6-1933
Page-366
Two Methods of Overcoming Difficulties
CERTAINLY, all the help possible will be given. As
for the method, these are always the two ways
possible—one to overcome the difficulty in its
own field, the other to develop the inner realisation
until it grows so strong that the roots you speak of
have no longer any soil to hold by and come out
easily by a spontaneous psychic change.
19-3-1937
Four Ways of Changing the Nature
MERELY to have experiences of the higher consciousness
will not change the nature. Either the
higher consciousness has to make a dynamic descent
into the whole being and change it; or it must
establish itself in the inner being down to the inner
physical so that the latter feels itself separate from
the outer and is able to act freely upon it; or the
psychic must come forward and change the nature;
or the inner will must awake and force the nature
to change. These are the four ways in which change
can be brought about.
30-9-1936
Page-367
Removal of Vital and Physical Difficulties
THE difficulties are there in vital and physical
nature because they are full of obscurity, falsehood,
inertia and ignorance. They have to be got rid
of by opening the vital and physical wholly to
the power of the psychic and the power of the
Truth from above.
30-1-1935
Overcoming Imperfections
ALL that you have written here is perfectly correct.
It is so, by standing back from these forces, neither
attracted nor disturbed by them, that one gets
freedom, perceives their falsity or imperfection and
is able to rise above and overcome them. The
consciousness that comes forward may be either
the psychic or the spiritualised mind—it is probably
the former.
17-11-1933
Page-368
Immunity to Suggestions
(1)
THE defects of the nature are nothing, they can
be dealt with progressively. It is these outward
attacks, these suggestions and throwing in of wrong
forces to which the sadhak must shut himself
altogether.
12-11-1933
(2)
It is no use listening to what people say or to
suggestions. Both are things by which one must
learn not to be affected. A certain samata in these
matters is needed in order to get the firm poise. The
one thing that matters is the realisation of the
Divine.
Page-369
Right Way to Meet Weaknesses
WHEN some weakness comes up you should take it
as an opportunity to know what is still to be
done and call down the strength into that part. Despondency
is not the right way to meet it.
1933
Right Attitude to Mistakes
(1)
MISTAKES are always possible, so long as any
part of the mental (even the subconscient part
of it) is not thoroughly transformed. There is no
need to be disturbed by that.
24-3-1933
(2)
Of course one must not make a mistake for the
purpose of bringing it out or accept the mistake once
made—but if it comes, one has to take advantage
of it to change.
18-11-1932
Page-370
Danger of Raising up Difficulties for Exhaustion
THE method you speak of is, I understand, that of
raising up the difficulties in order to know and
exhaust or destroy them. It is inevitable once one
enters into Yoga that the difficulties should rise
up and they go on rising up so long as anything
of them is left in the system at all. It may be thought
then that it is better to raise them oneself in a
mass so as to get the thing done once for all. But
though this may succeed in some cases, it is not
even in the mental and vital a safe or certain method.
Exhaustion, of course, is impossible; the things
that create the difficulties are cosmic forces, forces
of the cosmic Ignorance and cannot be exhausted.
People talk of their getting exhausted because after a
time they lose strength and dwindle, for that is possible
only by force of rejection by the Purusha and by
force of divine intervention aiding this rejection
and dissolving or destroying the difficulty each
time it shows its face. Even so, the getting rid of
difficulties in a lump seldom works; something
remains and returns until suddenly there comes a
divine intervention which is final or else a change
of consciousness which makes the return of the
difficulty impossible. Still, in the mental and vital
it can be done.
Page-371
In the physical it is much more dangerous because
here it is the physical ādhāra itself that is attacked
and a too great mass of physical difficulties may
destroy or disable or permanently injure. The
only thing to do here is to get the physical consciousness
—down to the most material parts—
open to the Power, then to make it accustomed to respond and obey and to each physical difficulty
as it arises, apply or call in the Divine Power to
throw out the attacking force. The physical nature
is a thing of habits; it is out of habit that it responds
to the forces of illness; one has to get into it the
contrary habit of responding to the Divine Force
only. This, of course, so long as a highest consciousness
does not descend to which illness is impossible.
1-11-1932
The Best Way to Progress
THERE can be no doubt that you can go through
—everyone has these struggles; what is needed
to pass through is sincerity and perseverance.
There is no use in inviting these struggles, as
many do, or even in accepting them when they come
Page-372
for the sake of fighting them out, for they always
repeat themselves. When they cannot be avoided,
then they must be faced—one cannot be altogether
without them, especially in the earlier part of the
Yoga; but if you can quietly evade them, that is
already an advance. To become quiet and quietly
to call back the true psychic state until it becomes
normal and either eliminates or minimises the
struggle, that is the best way to progress.
3-5-1932
Quiet Facing of Defects
WHATEVER you see, don’t get disturbed or depressed.
If one sees a defect one must look at it with the
utmost quietude and call down more force and
light to get rid of it.
3-4-1934
Settled Peace and Automatic Rejection
IT would be easier to get rid of wrong movements
when you bring down a settled peace and equanimity
into that part of the being. There will then be
more of an automatic rejection of such movements
and less need of tapasya.
26-7-1933
Page-373
Inner Quietude and Rejection
IF one part of you keeps its quietude—the inner
being—then the rest can be dealt with. So not to
allow the vital to be upset and the disturbance
cover up the inner self, that is the most important
thing. Keep up the rejection always.
12-2-1933
Quiet and Steady Rejection and Call
IT is simply a steady and quiet rejection that is
needed and a quiet and steady calling down of the
true Force. All this emotional excitability must be
quieted down; it is that that makes the vital open
itself to these forces. If it were not so, all the defects
of the nature could be quietly observed and quietly
mended.
10-11-1933
Page-374
Repelling the Vital Attack by Calm Inner Force
You were getting the true consciousness down
into the vital but as the old difficulty rose again
in the physical, there is again the vital attack.
The sign of complete liberation will be when your
vital can face this attack always without being
upset or crying out, repelling its force by a calm
rejecting force from within.
29-11-1933
Growth of True Consciousness and Power of
Rejection
IT is the true consciousness growing within that
gives the power. As it grows, these vital forces get
more and more externalised and foreign to the nature.
It is only by the power of past habit that they rise.
9-12-1933
Page-375
Right Attitude in Difficulties
ALL these difficulties should be faced in a more
quiet and less egoistic spirit.
This Yoga is a spiritual battle; its very attempt
raises all sorts of adverse forces and one must be
ready to face difficulties, sufferings, reverses of
all sorts in a calm unflinching spirit.
The difficulties that come are ordeals and tests
and if one meets them in the right spirit, one comes
out stronger and spiritually purer and greater.
No misfortune can come, the adverse forces
cannot touch or be victorious unless there is some
defect in oneself, some impurity, weakness or, at
the very least, ignorance. One should then seek
out this weakness in oneself and correct it.
When there is an attack from the human instruments
of adverse forces, one should try to overcome
it not in a spirit of personal hatred or anger or
wounded egoism, but with a calm spirit of strength
and equanimity and a call to the Divine Force to
act. Success or failure lies with the Divine.
In dealing with others there is a way of speaking
and doing which gives most offence and opens
one most to misunderstanding and there is also
a way which is quiet and firm but conciliatory to
those who can be conciliated—all who are not
absolutely of bad will. It is better to use the latter
than the former. No weakness, no arrogance or
violence, this should be the spirit.
14-5-1930
Page-376
Right Attitude in Periods of Arrest in Sadhana
A DIFFICULTY comes or an arrest in some movement
which you have begun or have been carrying on for
some time. How is it to be dealt with—for such
arrests are inevitably frequent enough, not only for
you, but for everyone who is a seeker; one might
almost say that every step forward is followed by an
arrest—at least, that is a very common, if not a
universal experience. It is to be dealt with by becoming
always more quiet, more firm in the will to go
through, by opening oneself more and more so that
any obstructing non-receptivity in the nature may
diminish or disappear, by an affirmation of faith
even in the midst of the obscurity, faith in the presence
of a Power that is working behind the cloud
and the veil, in the guidance of the Guru, by an
observation of oneself to find any cause of the arrest,
not in a spirit of depression or discouragement but
with the will to find out and remove it. This is the
only right attitude and, if one is persistent in taking
it, the periods of arrest are not abolished,—for that
cannot be at this stage,—but greatly shortened and
lightened in their incidence. Sometimes these arrests
are periods, long or short, of assimilation or unseen
preparation, their appearance of sterile immobility
is deceptive: in that case, with the right attitude, one
Page-377
can after a time, by opening, by observation, by
accumulated experience, begin to feel, to get some
inkling of what is being prepared or done. Sometimes
it is a period of true obstruction in which the
Power at work has to deal with the obstacles in the
way, obstacles in oneself, obstacles of the opposing
cosmic forces or any other or of all together, and this
kind of arrest may be long or short according to the
magnitude or obstinacy or complexity of the impediments
that are met. But here, too, the right attitude
can alleviate or shorten and, if persistently taken,
help to a more radical removal of the difficulties and
greatly diminish the necessity of complete arrests hereafter.
On the contrary, an attitude of depression or
unfaith in the help or the guidance or in the certitude
of the victory of the guiding Power, a shutting up of
yourself in the sense of the difficulties impedes the
recovery, prolongs the difficulties, helps the obstructions
to recur with force instead of progressively
diminishing in their incidence. It is an attitude whose
persistence or recurrence you must resolutely throw
aside if you want to get over the obstruction which
you feel so much—which the depressed attitude only
makes, while it lasts, more acute.
12-4-1932
Page-378
Struggle between the Outer Self and the
Growing Soul
THE difficulty is that in everyone there are two
people (to say the least)—one in the outer vital and
physical clinging to the past self and trying to get
or retain the consent of the mind and the inner being,
the other which is the soul asking for a new birth.
That which has spoken in you and made the prayer
is the psychic being expressing itself through the aid
of the mind and the higher vital, and it is this which
should always arise in you through prayer and
through turning to the Mother and give you the right
idea and the right impulse.
It is true that if you refuse always the action
suggested by the old Adam, it will be a great step
forward. The struggle is then transferred to the psychological
plane, where it will be much easier to fight
the matter out. I do not deny that there will be
difficulty for some time; but if there is the control
of action, the control of thought and feeling is bound
to come. If there is yielding, on the contrary, a fresh
lease is given to the old self.
25-5-1932
Page-379
The Old Vital Nature and the Developing
Psychic Being
THE reason why you have these alternating moods
is because there are two different elements in you.
On one side, there is trying to develop in you your
psychic being which, when it awakes, gives you the
sense of closeness or union with the Mother and the
feeling of Ananda; on the other, there is your old
vital nature, restless and full of desires and, because
of this restlessness and desire, unhappy. It is this
old vital nature, which you were accepting and
indulging, that made you go wrong and stood in the
way of your progress. It is when the desire and
restlessness of the vital are rejected that the psychic
in you comes forward and then the vital itself changes
and feels full of the joy and the nearness. When
the old unhappy and restless vital comes up again,
you feel yourself unfit, without pleasure in anything.
What you have to do when this returns is not to
accept it, to call in the Mother’s nearness again and
let the psychic being grow in you. If you do that
persistently, rejecting restlessness and desire, the
vital part of you will change and become fit for the
sadhana.
11-4-1932
Page-380
The Divine Possibility of the Inner Being and
the
Difficulties of the Exterior Vital Self
THERE are two or three things that I think it necessary
to say to you about your spiritual life and your
difficulties.
First, I should like you to get rid of the idea that
that which causes the difficulties is so much a part of
your self that a true inner life is impossible for you.
The inner life is always possible if there is present in
the nature, however much covered over by other
things, a divine possibility through which the soul
can manifest itself and build up its own true form in
the mind and life,—a portion of the Divine. In you
this divine possibility exists in a marked and exceptional
degree. There is in you an inner being of
spontaneous light, intuitive vision, harmony and
creative beauty which has shown itself unmistakably
every time it has been able to throw off the
clouds that gather in your vital nature. It is this
that the Mother has always tried to make grow in
you and bring to the front. When one has that
in oneself, there is no ground for despair, no just
reason for any talk of impossibility. If you could
once firmly accept this as your true self, (as indeed
it is, for the inner being is your true self and the
external, to which the cause of the difficulties
Page-381
belongs, is always something acquired and impermanent
and can be changed,) and if you could make
its development your settled and persistent aim in life,
then the path would be clear and your spiritual
future not only a strong possibility but a certitude.
It very often happens that when there is an exceptional
power like this in the nature, there is found
in the exterior being some contrary element which
opens it to a quite opposite influence. It is this that
makes the endeavour after a spiritual life so often
a difficult struggle: but the existence of this kind
of contradiction even in an intense form does not
make that life impossible. Doubt, struggle, efforts
and failures, lapses, alternations of happy and
unhappy or good and bad conditions, states of light
and states of darkness are the common lot of human
beings. They are not created by Yoga or by the
effort after perfection; only, in Yoga one becomes
conscious of their movements and their causes
instead of feeling them blindly, and in the end one
makes one’s way out of them into a clearer and
happier consciousness. The ordinary life remains
to the last a series of troubles and struggles, but the
sadhak of the Yoga comes out of the trouble and
struggle to a ground of fundamental serenity which
superficial disturbances may still touch but cannot
destroy, and, finally, all disturbance ceases altogether.
Page-382
Even the experience which so alarms you, of
states of consciousness in which you say and do
things contrary to your true will, is not a reason
for despair. It is a common experience in one form
or another of all who try to rise above their ordinary
nature. Not only those who practise Yoga, but
religious men and even those who seek only a
moral control and self-improvement are confronted
with this difficulty. And here again it is not the
Yoga or the effort after perfection that creates this
condition,—there are contradictory elements in
human nature and in every human being through
which he is made to act in a way which his better
mind disapproves. This happens to everybody, to
the most ordinary men in the most ordinary life.
It only becomes marked and obvious to our minds
when we try to rise above our ordinary external
selves, because then we can see that it is the lower
elements which are being made to revolt consciously
against the higher will. There then seems to be for a
time a division in the nature, because the true being
and all that supports it stand back and separate from
these lower elements. At one time the true being
occupies the field of the nature, at another the
lower nature used by some contrary Force pushes
it back and seizes the ground,—and this we now
see, while formerly the thing happened but the
Page-383
nature of the happening was not clear to us. If
there is the firm will to progress, this division is
overpassed and in the unified nature, unified around
that will, there may be other difficulties, but this
kind of discord and struggle will disappear. I have
written so much on this point because I think you
have been given the wrong idea that it is the Yoga
which creates this struggle and also that this contradiction
or division in the nature is the sign of an
unfitness or impossibility to go through to the end.
Both ideas are quite incorrect and things will be
easier if you cast them out of your consciousness
altogether.
But it is true that in your case as in others, this
contradiction has been given a special and very
discomforting kind of intensity by a hereditary
weakness of the nervous parts which has always
shown itself in you by fits of despondency, gloom,
unrest and self-tormenting darkness and spoiled for
you the savour of life. Your mistake is to think
that this is something to which you are bound and
from which you cannot escape, a fate which makes
a spiritual change of your nature impossible. I
have seen other families afflicted by this kind of
hereditary nervous weakness accompanying very
often exceptional gifts of intelligence or artistic
capacity or spiritual possibilities. One or two may
Page-384
have succumbed to it, like X, but others, sometimes
after a period of acute disturbance, overcame the
perturbations caused by this weakness; either it
disappeared or it took some minor and innocuous
form which did not interfere with the development
of the life and its capacities. Why then despair of
yourself or fix without any true cause the conviction
that you cannot change and this thing will always
be there? This despondency, this adverse conviction
is the real danger for you; it prevents you
from making a quiet and settled resolution and a
permanent effective effort; because of it the return
of this darker condition makes you quickly yield
and allow the adverse external Force which uses
this defect to play and do its will with you. It is
this false idea that makes more than half the
trouble.
There is no true reason why you should not
overcome this defect of your external being as
many others have done. It is only a part of your
vital nature that is affected, even though it often
overclouds the rest; the other parts of your being
can be easily made the fit instruments of the divine
possibility of which I have spoken. Especially, you
have a clear and fine intelligence which, when
rightly used, becomes a ready instrument of the
light and can be of great use to you in overcoming
Page-385
this vital weakness. And this divine possibility,
this truth of your inner being, if you accept it, can
of itself make certain your liberation and the change
of your external nature.
Accept this divine possibility in you; have faith
in your inner being and its spiritual destiny. Make
its development as a portion of the Divine your
aim in life,—for a great and serious aim in life is
a most powerful help towards getting rid of this
kind of disturbing or disabling nervous weakness;
it gives firmness, balance, a strong support to the
whole being and a powerful reason for the will to
act. Accept too the help we can give you, not
shutting yourself against it by disbelief, despair or
unfounded revolt. At present you cannot prevail
because you have not fixed in yourself a faith, an
aim, a settled confidence; the black mood has
been able to cloud your whole consciousness. But
if you have fixed this faith in you and can cling to
it, then the cloud will not be able to fix itself for
any long period, the inner being will be able to come
to your help. And even the better self will be able
to remain on the surface, keep you open to the
light and maintain the inner ground for the soul,
even if the outer is partly clouded or troubled.
When that happens, the victory will have been
won and the entire elimination of the vital
weakness will be only a matter of a little
perseverance.
6-6-1930
Page-386
The "Evil Persona"
WHAT you say about the "Evil Persona" interests
me greatly as it answers to my consistent experience
that a person greatly endowed for the work has,
always or almost always,—perhaps one ought not
to make a too rigid universal rule about these things
—a being attached to him, sometimes appearing
like a part of him, which is just the contradiction
of the thing he centrally represents in the work to
be done. Or, if it is not there at first, not bound
to his personality, a force of this kind enters into
his environment as soon as he begins his movement
to realise. Its business seems to be to oppose, to
create stumblings and wrong conditions, in a word,
to set before him the whole problem of the work
he has started to do. It would seem as if the problem
could not, in the occult economy of things, be
solved otherwise than by the predestined instrument
making the difficulty his own. That would
explain many things that seem very disconcerting
on the surface.
Page-387
Unwillingness of the Outer Physical
Consciousness to Change
YOUR suggestion that I am telling you things that
are untrue in order to encourage you is the usual
stupidity of the physical mind—if it were so, it is not you who would be unfit for the Yoga, but
myself who would be unfit to be, in the search for
Divine Truth, anybody’s guide. For one can lead
through lesser to greater Truth, but not through
falsehood to Truth. As for your fitness or unfitness
for the Yoga, it is not a question on which your
physical mind can be a judge—it judges by the
immediate appearance of things and has no
knowledge of the laws that govern consciousness
or the powers that act in Yoga. In fact, the question
is not of fitness or unfitness but of the acceptance
of Grace. There is no human being whose physical
outer consciousness—the part of yourself in which
you are now living—is fit for the Yoga. It is by
Grace and a light from above that it can become
capable and for that the necessity is to be persevering
Page-388
and open it to the Light. Everybody when
he enters the physical consciousness has the same
difficulty and feels as if he were unfit, and nothing
done nothing changed in him since he began the
Yoga; he is apt to forget then all that has happened
before or to feel as if he lost it or as if it had all been
unreal or untrue.
I suppose that is why you object to my phrase
about your having gone so far. I meant that you
had had openings in your thinking mind and
heart and higher vital and experiences also and
had seen very lucidly the condition of your own
being and nature and had gone so far that these
parts were ready for the spiritual change—what
remains is the physical and outer consciousness
which has to be compelled to accept the necessity
of change. That is no doubt the most difficult part
of the work to be done, but it is also the part which,
if once done, makes possible the total change of
the being and nature. I therefore said that having
gone so far, it would be absurd to turn back now
and give up, because this resists. It always resists
in everybody and very obstinately too. That is no
reason for giving up the endeavour.
It is this consciousness that has expressed itself
in your letter—or the obscure part of it which
clings to its old attitude. It does not want to fulfil
Page-389
the sadhana unless it can get by it the things it
wanted. It wants the satisfaction of the ego, "self-fulfilment", appreciation, the granting of its desires.
It measures the Divine Love by the outward favours
showered upon it and looks jealously to see who
gets more of these favours than itself, then says that
the Divine has no love for it and assigns reasons
which are either derogatory to the Divine, or, as
in your letter, self-depreciation and a cause for
despair. It is not in you alone that this part feels
and acts like that, it is in almost everybody. If that
were the only thing in you or the others, then,
indeed, there would be no possibility of Yoga. But
though it is strong, it is not the whole—there is a
psychic being and a mind and heart influenced
and enlightened by it which has other feelings and
another vision of things and aim in sadhana. These
are now covered in you by the upsurgence of this
part which has to change. It is tamasic and does
not want to change, does not want to believe unless
it can be done by reassuring the vital ego. But
there is nothing new in all that—it is part of human
nature and has always been there, hampering and
limiting the sadhana. Its existence is no reason for
despair—everyone has it and the sadhana has to
be done in spite of it, in spite of the mixture it
brings till the time comes when it has to be definitely rejected.
Page-390
It is difficult to do it, but perfectly
possible. These things I know and realise and it
is therefore that I insist on your persevering and
encourage you to go on; it is not my statement
of the position that is untrue, it is the view of it
taken by this obscure part of your being that is
unsound and an error.
29-7-1937
Causes of Depression in Sleep—Drawing of
Helpful Forces—
Reliance on the All-
Strength for Success
THE depression coming on you in sleep must have
been due to one of two causes. It might have been
the trace left by an unpleasant experience in some
disagreeable quarter of the vital world and there
are places in plenty of that kind there. It can hardly
have been an attack, for that would surely have
left a more distinct impression of something having
happened, even if there was no actual memory of it;
but merely to enter into certain places or meet their
inhabitants or enter into contact with their atmosphere
can have, unless one is a born fighter and takes
Page-391
an aggressive pleasure in facing and conquering these
ordeals, a depressing and exhausting effect. If that
is the cause, then it is a question of either avoiding
these places, which can be done by an effort of will,
once one knows that it is this which happens, or
putting around you a special protection against the
touch of that atmosphere. The other possible
cause is a plunge into a too obscure and subconscient
sleep—that has sometimes the effect you describe.
In any case, do not allow yourself to be discouraged
when these things happen; they are common phenomena
one cannot fail to meet with as soon as one
begins to penetrate behind the veil and touch the
occult causes of the psychological happenings within
us. One has to learn the causes, note and face the
difficulty and always react—never accept the depression
thrown on one, but react as you did the first
time. If there are always forces around which are
concerned to depress and discourage, there are always
forces above and around us which we can draw
upon,—draw into ourselves to restore, to fill up again
with strength and faith and joy and the power
that perseveres and conquers. It is really a habit
that one has to get of opening to these helpful
forces and either passively receiving them or actively
drawing upon them—for one can do either. It is
easier if you have the conception of them above and
Page-392
around you and the faith and the will to receive them
—for that brings the experience and concrete sense
of them and the capacity to receive at need or at will.
It is a question of habituating your consciousness
to set into touch and keep in touch with these
helpful forces—and for that you must accustom yourself
to reject the impressions forced on you by the
others, depression, self-distrust, repining and all
similar disturbances.
As for the actual mastery of a situation by occult
powers, it can only come by use and experiment—
as one develops strength by exercises or develops
a process in the laboratory by finding out through
the actual use of a power how it can and ought to be
applied to the field in which it operates. It is of no
use waiting for the strength before one tries; the
strength will come with repeated trials. Neither must
you fear failure or be discouraged by failure—for
these things do not always succeed at once. These
are things one has to learn by personal experiences,
how to get into touch with the cosmic forces, how to
relate or equate our individual action with theirs,
how to become an instrument of the Master Consciousness
which we call the Divine.
There is something a little too personal in your
attitude. I mean the insistence on personal strength
or weakness as the determining factor. After all, for
Page-393
the greatest as for the smallest of us our strength is
not our own but given to us for the game that has
to be played, the work that we have to do. The
strength may be formed in us, but its present formation
is not final,—neither formation of power nor
formation of weakness. At any moment the formation
may change—at any moment one sees, especially
under the pressure of Yoga, weakness changing into
power, the incapable becoming capable, suddenly
or slowly the instrumental consciousness rising
to a new stature or developing its latent powers.
Above us, within us, around us is the All-Strength
and it is that that we have to rely on for our work,
our development, our transforming change. If we
proceed with the faith in the work, in our instrumentality
for the work, in the Power that missions us,
then in the very act of trial, of facing and surmounting
difficulties and failures, the strength will come
and we shall find our capacity to contain as much as
we need of the All-Strength of which we grow more
and more perfect vessels.
29-2-1932
Page-394
Inward Strength and Outward Circumstances
You should not be so dependent on outward things;
it is this attitude that makes you give so excessive an
importance to circumstances. I do not say that
circumstances cannot help or hinder—but they
are circumstances, not the fundamental thing
which is in ourselves, and their help or their hindrance
ought not to be of primary importance.
In Yoga, as in every great or serious human effort,
there is always bound to be an abundance of adverse
interventions and unfavourable circumstances
which have to be overcome. To give them too great
an importance increases their importance and their
power to multiply themselves, gives them, as it were,
confidence in themselves and the habit of coming. To
face them with equanimity—if one cannot manage a
cheerful persistence against them of confident and
resolute will—diminishes, on the contrary, their
importance and effect and in the end, though
not at once, gets rid of their persistence and recurrence.
It is therefore a principle in Yoga to recognise
the determining power of what is within us—for
that is the deeper truth—to set that right and
establish the inward strength as against the power of
outward circumstances. The strength is there—even
in the weakest; one has to find it, to unveil it and to
keep it in front throughout the journey and the battle.
12-3-1932
Page-395
The Weak Sentimental Attitude of Facing Difficulties
As for his difficulties and troubles, there is little
hope of his overcoming them if he does not realise
that they come from within him and not from
outside. It is the weakness of his vital nature, the
inefficient helplessness of his nervous being always
weeping and complaining and lamenting instead of
facing life and overcoming its difficulties, it is the
sentimental lachrymose attitude it takes that keeps
his troubles unsolved and alive. This is a temperament
which the gods will not help because they
know that help is useless, for it will either not be
received or will be spilled and wasted; and all that
is rajasic and Asuric in the world despises and
tramples upon this kind of nature.
If he had learned a calm strength and quiet
courage without weakness and without fuss and
violence, founded on confidence in the help he could
always have received from here and on openness to
the Mother’s force, things would have been favourably
settled by this time. But he cannot take advantage
of any help given him because his vital nature
cherishes its weakness and is always indulging and
rhetorically expressing it instead of throwing it away
with contempt as a thing unworthy of manhood and
unfit for a sadhaka. It is only if he so rejects it that
he can receive strength and stand in life or progress
in the sadhana.
1-1-1928
Page-396
Rejection of Sentimental Weakness
IF you accept your weakness which means accepting
the thing itself—some part of your nature accepts
it and to that you yield—then what is the use of
our telling you what to do? That part of your vital
will always be able to say—"I was too weak to
carry it out." The only way out of it is for you to
cease to be weak, to dismiss this sentimental part
of you, to call down strength to replace its weakness
and to do it with a settled and serious purpose.
If we cannot get you who have had some foundation
in the sadhana to overcome this element in you,
how do you expect us to get D to do it who says he
has no foundation but is still floating?
8-6-1932
Page-397
Wrong Idea of Helplessness in Changing the Vital
IT is this idea that you are helpless because the vital
consents to the wrong movement that comes in the
way. You have to put your inner will and the
Mother’s light on the vital so that it shall change,
not leave it to do what it likes. If one is to be "helpless"
and moved by any part of the instrumental
being, how is change possible? The Mother’s force
or the psychic can act, but on condition that the
assent of the being is there. If the vital is left to
do what it likes, it will always go after its old habits;
it has to be made to feel that it must change.
False Suggestion of Inability
IT is not because you cannot recover the true attitude,
but because you admit in part of your mind the
false suggestion of your inability that this mixed condition lasts longer than it should. It is a part of
your physical consciousness that keeps the memory of the old movements and has the habit of admitting
them and thinking them inevitable. You must
insist with the clearer part of your consciousness on the true Truth, rejecting always these suggestions and feelings, till this obscure part also is open and
admits the Light.
24-4-1932
Page-398
Feeling of Incapacity due to Resistance
of External Nature
THE thoughts and feelings expressed in your letter
are born of the depression and have no truth in themselves apart from it. Your being here does
not in the least take up space that could be occupied by better sadhakas. For a good sadhaka there will
always be a place in one way or another. The
incapacity which you discover in yourself is simply the resistance of the habitual external and
physical nature, which everyone has and which none, however good a sadhaka, has
yet been able to transform radically, because it is the last thing to change
and its resistance is acute just now because it is
against this that the power of the sadhana is now pressing so that the change may come. When this
part presents itself, it always tries to appear as
something unalterable, incapable of change, impervious to the sadhana, But it is not really so
and one must not be deceived by this appearance. As for the fear of madness, it is only a nervous
impression which you should throw away. It is
not vital weakness that leads to such upsettings–it
is an obscurity and weakness in the physical mind
accompanied by movements of an exaggerated
vital nature (e.g., exaggerated spiritual ambition)
Page-399
which are too strong for the mind to bear. That
is not your case. You have had long experience of
inner peace, wideness, Ananda, and inner life
turned towards the Divine and one who has had
that ought not to speak of general incapacity.
whatever the difficulties of the external nature,
—difficulties common in one form or another to all.
11-3-1935
Lack of Will in the Physical and Vital
Consciousness for Sadhana
I HAVE not the slightest doubt that you can do
the sadhana if you cleave to it—not certainly by
your own unaided strength, for nobody can do that, but by the will of the psychic being in you
aided by the Divine Grace. There is a part in the physical and vital
consciousness of every human
being that has not the will for it, does not feel
the capacity for it, distrusts any hope or promise
of a spiritual future and is inert and indifferent to
any such thing. At one period in the course of the
sadhana this rises up and one feels identified with
it. That has happened to you now, but along with
Page-400
an attack of ill-health and nervous indisposition
which has turned this passage through the obscure
physical into a dark and intense trouble. With
enough sleep and a quieting of the nerves and
return of physical energy that ought to disappear
and it would be possible to bring the Light and
Consciousness down into this obscure part. An
intense concentration bringing struggle is not what
is needed but a very quiet attitude of self-opening.
Not any effort of sadhana just now, but the recovery
of tranquillity and ease is what is wanted at present
to restore the opening of the nature.
2-2-1937
Physical Being’s Shrinking from the Light
IT was certainly not because the Mother was different to you from other days or pushed you to a
distance, but because you came rather shut up in that part of your physical
being which is still shrinking from the Light. It is this part which was always
fundamentally responsible for all your bad passages
and painful movements even when the direct
difficulty was higher up. Its nature is to cling to
Page-401
the old habitual movements, shrink from Yogic
consciousness and shut up doors and windows
against the help that is offered and lament in the
darkness when it feels itself hurt. This is a thing
that everybody must get rid of who wants to progress.
Do not go on identifying yourself with this part
and calling it yourself. Get back into your inner
being and look at this only as a small though obstinate part of the nature that has to change. For
apart from its insistence there is no reason why
your way should enter into a desert. It should
enter into a wideness of liberation—open to the
calm and peace and power and light, a consciousness
that is wider than the personal and into which the
ego can happily disappear.
8-11-1933
Rejection of Disabling Notions of Incapacity
As to what has happened in your sadhana, it is
that you have allowed yourself to fall into a groove
of the physical mind and of the external vital nature
and got fixed in a persistent or constantly recurrent
repetition of the ideas and feelings which they
Page-402
present to you—feelings of settled disappointment
and discouragement and pessimism about yourself
and your spiritual future, and ideas—or, if you
will allow me to call them so, notions—which come
to the support of these feelings and sustain them.
The result of this is to shut you up against the
contact and spiritual influence and help you were
once feeling or beginning to feel from us. It also
shuts you up against your own deeper self and
sterilises your personal effort. An accident of this
kind is common enough in the path of spiritual
effort, and the first thing to be done to get rid of
its effects is to throw away resolutely the persistent
ideas and feelings which keep you in the groove.
I do not know whether you can return to the former
condition, for it is seldom that one can go back to
a point in the past; but it is always possible for you
to go forward, recovering the force for propulsion
of what you then gained and have certainly still
within you assimilated in your inner being. If you
want to carry on some part of the Yoga by your
active efforts and aspiration, there is no reason why
you should not find back that capacity; but the
first effort to be made is to reject persistently, fully
and tenaciously—not for two or three days, but
always, so long as they insist or return—these
disabling thoughts and feelings which hamstring
Page-403
all hope and faith in you, not to accept them, not
to justify them, not to give them by your acquiescence
the right to go on harping on the same note always
of discouragement, incapacity and failure. The
ideas by which you justify them are, I repeat,
notions only of the physical mind, not true things,
e.g., the notion that you cannot understand a
given idea (intellectually accepting or not accepting
is another matter); for it is perfectly certain that
your thinking intelligence is quite trained enough
to understand anything that is put before it. It is
Only the physical mind that is limited even in the
most intelligent and opens up fits of stupidity or at least larger or smaller
spaces of blank non-understanding in the face of unaccustomed ideas or a new
line of possible experience or anything else either alien to the mind’s habits
or unwelcome to something in the vital parts. I suppose we have all had
experience of this incapable element in our nature, and if one fixes oneself in
it, it can make even
things that would ordinarily be easy for us seem difficult things and things difficult seem impossible.
But why should a mind trained to think allow
this poorer part of itself to dominate it? So with
the other notions. There is nothing anyone else
can do in the way of Yoga that you cannot do if
you have the fixed will to do it; some things may
Page-404
take a longer time because of past training, habits,
mental associations but there is nothing impossible,
too difficult, no inherently insuperable obstacle.
25-11-1931
Rejection of False Suggestions of Unfitness for
Sadhana
IT would not be at all right to yield to these suggestions which are obviously there of a force that
wants to make use of the unease and disappointment of the vital in order to draw you to break your
sadhana. These are the usual suggestions that come
to all under the stress of the vital condition: "I
am not fit for this sadhana. I must go, I cannot
stay here. The Mother does not love me. I have
given up everything and got nothing. The struggle
makes me too miserable; let me go." As a matter
of fact, there is no real foundation for these suggestions. Because an acute struggle has come, it
would be absurd to conclude that you are unfit
for the sadhana and to give it up after going so far.
It is because you have asked the physical-vital to
give up certain of its cherished attachments and
Page-405
habits that it is in this condition, unable to resist
altogether, miserable at being deprived, it accepts
these suggestions as an excuse for escape from the
pressure you have put upon it. The acuteness of
the struggle is due to the vehemence of the attack,
but still more to this vital or a part of it responding
to the suggestions; otherwise a less disturbing, even
if a slower, movement would be quite possible. The
Mother has in no way changed towards you nor
is she disappointed with you—that is the suggestion
drawn from your own state of mind and putting
its wrong sense of disappointment and unfitness on
to the Mother. She has no reason to change or be
disappointed, as she has always been aware of the
vital obstacles in you and still expected and expects
you to overcome them. The call to change certain things that seem to be in the
grain of character is
proving difficult even for the best sadhaks, but the
difficulty is no proof of incompetence. It is precisely
this impulse to go that you must refuse to admit
—for so long as these forces think they can bring it about, they will press as much as they can on
this point. You must also open yourself more to the Mother’s Force in that
part and for that it is necessary to get rid of this suggestion about the
Mother’s disappointment or lack of love, for it is
this which creates the reaction at the time of Pranam.
Page-406
Our help, support, love are there always as before—keep yourself open to them and with their
aid drive out these suggestions.
26-1-1937
Withdrawal from Grace
FEW are those from whom the Grace withdraws, but many are those who withdraw from the Grace.
Page-407
II. THE MOTHER’S HELP IN REMOVING
DIFFICULTIES
Calling the Mother’s Force in Difficulty
WHEN difficulties arise, remain quiet within and call
down the Mother’s Force to remove them.
26-8-1933
Page-407
The Mother’s Force
THE Mother’s Force is not only above on the summit of the being. It is there with you and near you,
ready to act whenever your nature will allow it.
It is so with everybody here.
15-11-1936
Openness to The Mother in Attacks
HOWEVER strong the attack may be, and even if it
overcomes for the time being, still it will rapidly
pass away if you have formed the habit of opening
to the Mother. The peace will come back if you
remain quiet and keep yourself open to it and to
the Force. Once something of the Truth has shown
itself within you, it will always, even if for a time
heavily clouded over with wrong movements,
shine out again like the sun in heaven. Therefore
persevere with confidence and never lose courage.
14-3-1932
Page-408
The Mental Call for Force—Importance of
Remaining in the Inner Consciousness
THERE is only one way if you cannot exert your will—it is to call the Force; even the call only
with the mind or the mental word is better than
being extremely passive and submitted to the attack,—for although it may not succeed instantaneously, the mental call even ends by bringing the
Force and opening up the consciousness again.
For everything depends upon that. In the externalised consciousness obscurity and suffering can
always be there; the more the internalised consciousness reigns, the more these things are pushed
back and out, and with the full internalised consciousness they cannot remain—if they come, it
is as outside touches unable to lodge themselves in
the being.
21-8-1933
Working of The Mother’s Force—Psychic Awakening
THE inherent strength of the body does not do
things like that. It is the Mother’s Force that does
it, when one calls and opens oneself. Even people
who never did Yoga and are conscious of nothing,
get cured like that without knowing the reason or
feeling the way in which it was done. The Force comes from above or in descending it envelopes
Page-409
and comes from without inside or it comes out from inside after descending there. When you are
conscious of the play of the Forces, then you feel
the working.
It (awakening) means the conscious action of the
psychic from behind. When it comes to the front,
it invades the mind and vital and body and psychicises their movements. It comes best by aspiration and an unquestioning and entire turning and surrender to the Mother. But also it sometimes
comes of itself when the Adhar is ready.
5-5-1933
Receptivity to Force
I MEAN a certain receptivity in the consciousness—
mind, vital, physical, whichever is needed. The
Mother or myself send a force. If there is no
openness, the force may be thrown back or return (unless we put a great force
which it is not always
advisable to do) as from an obstruction or resistance: if there is some openness, the result may be partial
or slow; if there is the full openness or receptivity,
then the result may be immediate. Of course, there
Page-410
are things that cannot be removed all at once, being an old part of the nature, but with receptivity
these also can be more effectively and rapidly dealt with. Some people are so open that even
by writing they get free before the book or letter reaches us.
8-6-1933
Conditions for the Coming and Action of Force
THE general condition does not mean, in my
sentence, the surface condition as known to you,
It contains many things in it unknown to you. What comes from above can come
when one is in a clear mind or when the vital is disturbed,
when one is in meditation or when one is moving about, when one is working or when one is doing
nothing. Most often it comes when one is in a clear concentrated state, but it may not,—there is
no absolute rule. Moreover, the pull or call may produce no concrete effect and yet there may be
an effect when one is no longer actually pulling or calling. All these mental reasons alleged for
its coming or going are too rigid—sometimes
Page-411
they apply, very often they don’t apply. One has
to have faith, confidence, aspiration but one cannot
bind down the Force as to when, how and why it will act.
24-4-1936
Pressure and Help of the Mother’s Force
IT is to be assumed that you are capable of the
change since you are here in the presence and
under the protection of the Mother. The pressure
and help of the Mother’s Force is always there.
Your rapidity of progress depends upon your
keeping yourself open to it and rejecting calmly,
quietly and steadily all suggestions and invasions
of other forces. Especially the nervous excitement
of the vital has to be rejected; a calm and quiet
strength in the nervous being and the body is the
only sound basis. It is there for you to receive, if you open to it always.
27-8-1932
Page-412
Ways of Giving Help
HELP is given in whatever way is necessary or
possible. It is not limited to Force, Light, Knowledge. Of course, if by Force etc. you mean anything
or everything then the formula holds.
22-12-1936
Help and Automatic Action of Force
THE need for calling help diminishes as one gets
higher and higher or rather fuller and fuller, being
replaced more and more by the automatic action
of the Force.
22-12-1936
The Force and the Sadhak’s Will
THE Force, also produces no definite and lasting
fruit unless there is the will and resolution to achieve
within the sadhak.
13-11-1936
Page-413
Need of Active Assent
You had written: "I need not bother about it—
if peace is needed it will bring itself." Certainly,
the main stress should be on the Force but the
active assent of the sadhak is needed; in certain
things his will also may be needed as an instrument
of the Force.
27-8-1936
Necessity of Becoming More Conscious
THE Mother’s Force may do everything but one has
to become more and more conscious of one’s own being and nature and what is below in it.
It is not a question of mental judgment,—that is
of little use in these matters,—but of the consciousness, feeling and seeing.
Supermind is not organised in the lower planes as
the others are. It is only a veiled influence.
Otherwise the supramental realisation would be easy.
22-5-1934
Page-414
The Constant Help
I AM exceedingly glad to hear that you are all right?
As for the trouble you speak of, we mind no trouble
so long as we can carry you farther and farther
on the path of transformation. Let the greater
consciousness, the vastness and the peace grow in
you and the psychic liberated from the veils flood
you with the divine love and the soul’s happiness.
We shall certainly concentrate our endeavour to
help you towards that.
The Mother’s Work in the Preparatory Consciousness
THE experiences you have are a good starting-point
for realisation. They have to develop into the
light of a deeper state in which there will be the
descent of a higher consciousness into you. Your
present consciousness in which you feel these things
is only a preparatory one—in which the Mother
works in you through the cosmic power according
to your state of consciousness and your Karma and
in that working both success and failure can come
-—one has to remain equal-minded to both while
trying always for success. A surer guidance can
Page-415
come even in this preparatory consciousness if
you are entirely turned towards her alone in such a
way that you can feel her direct guidance and
follow it without any other influence or force intervening to act upon you, but that condition is not
easy to get or keep—it needs a great one-pointedness; and constant single-minded dedication. When the
higher consciousness will descend, then a closer union,
a more intimate consciousness of the Presence and a more illumined intuition
will become possible.
17-11-1934
Action of Divine Protection Within Limits
ONE should not expect too much from the Divine
Protection, for constituted as we are and the world
is, the Divine Protection has to act within limits,
Of course, miracles happen, but we have no claim
to it.
Page-416
Right Way of Receiving Help Through
Writing Letters
THERE is no reason why you should stop writing letters—it is only one kind of letter that is in question
and that is not a very good means of contact; you
yourself felt the reaction was not favourable. I asked
you to write because your need of unburdening
the perilous matter in you was very great at the
time and, although it did not relieve you at once,
it kept me exactly informed of the turns of the
fight and helped me to put a certain pressure on
the attacking forces at a critical moment. But
I do not believe any of these necessities now exists. It is rather a discouragement from within yourself
of the source of these movements that is now the
need; but putting them into words would tend,
as I have said, to give them more body and substance.
It is an undoubted fact proved by hundreds of
instances that for many the exact statement of
their difficulties to us is the best and often, though
not always, an immediate, even an instantaneous means of release. This has often been seen by
sadhaks not only here, but far away, and not only
for inner difficulties, but for illness and outer pressure
of unfavourable circumstances. But for that a
certain attitude is necessary—either a strong faith
in the mind and vital or a habit of reception and
response in the inner being. Where this habit has been established, I have seen
it to be almost unfailingly effective, even when the faith was uncertain
Page-417
or the outer expression in the mind vague, ignorant
or in its form mistaken or inaccurate. Moreover,
this method succeeds most when the writer can write as a witness of his own movements and state
them with an exact and almost impartial precision,
as a phenomenon of his nature or the movement of a
force affecting him from which he seeks release. On the other hand, if in writing his vital gets seized by
the thing he is writing of and takes up the pen for him,
—expressing and often supporting doubt, revolt,
depression, despair, it becomes a very different
matter. Even here sometimes the expression acts
as a purge; but also the statement of the condition
may lend energy to the attack, at least for the
moment, and may seem to enhance and prolong it,
exhausting it by its own violence perhaps for the
time and so bringing in the end a relief, but at a
heavy cost of upheaval and turmoil—and the risk of
the recurring decimal movement, because the release
has come by temporary exhaustion of the attacking
force, not by rejection and purification through the
intervention of the Divine Force with the unquestioning assent and support of the sadhak. There has
been a confused fight, an intervention in a hurly-burly, not a clear alignment of forces—and
the intervention of the helping force is not felt in the confusion and the whirl. This is what used to happen in
Page-418
your crises; the vital in you was deeply, affected and
began supporting and expressing the reasonings of
the attacking force,—in place of a clear observation
and expression of the difficulty by the vigilant mind
laying the state of things in the light for the higher
Light and Force to act upon it, there was a vehement
statement of the case for the Opposition. Many
sadhaks (even "advanced") had made a habit of
this kind of expression of their difficulties and some
still do it; they cannot even yet understand that it is not the way. At one time it was a sort of gospel
in the Ashram that this was the thing to be done,—
I don’t know on what ground, for it was never part
of my teaching about the Yoga,—but experience
has shown that it does not work; it lands one in the
recurring decimal notation, an unending round of
struggle. It is quite different from the movement of
self-opening that succeeds, (here too not necessarily
in a moment, but still sensibly and progressively) and of which those are
thinking who insist on everything being opened to the Guru so that the help
may be more effectively there.
It is inevitable that doubts and difficulties should arise in so arduous an undertaking as the transformation of the normal nature of man into the spiritual
nature, the replacement of his system of externalised
values and surface experience into profounder inner
Page-419
values and experience. But the doubts and difficulties cannot be overcome by giving them their full
force; it can be rather done by learning to stand back from them and to refuse
to be carried away; then there is a chance of the still small voice from
within getting itself heard and pushing out these
louder clamorous voices and movements from
outside. It is the light from within that you have to
make room for; the light of the outer mind is quite
insufficient for the discovery of the inner values or
to judge the truth of spiritual experience.
17-12-1932
The Inner Contact
THAT is what is meant by contact and that is how it
comes.
As for not having it always, it is because there are
parts of the being that are still unconscious or perhaps states of unconsciousness come. For instance,
people write letters to each other, but they are quite
unconscious that they are exchanging forces in
doing so. You have become conscious of it, because
of the development of your inner consciousness
Page-420
by Yoga—and yet there are likely to be times when
you still write from the external awareness only,
and then you will see the words only without being aware of what is behind. So,
owing to the development of the inner consciousness, you are able to
understand what contacts are and get the true
contact, but at times the external consciousness may
be stronger than the inner one, then you are no
longer (for the time being) able to get the contact.
16-3-1933
Three Rules for Remaining Open to the Mother
NOTHING is more dangerous than the influences of
the physical mind trying to build up conclusions
upon outward appearances—they have nine chances
out of ten of being false. One must learn to distrust
hasty conclusions from surface appearances—is not
that the first condition of true knowledge?—and
learn to see and know things from within.
You ask, how to stop these movements? To begin
with, observe three rules:
Page-421
-
Keep always confidence in the Mother’s care
and love—trust in them and distrust every suggestion, every appearance that seems to contradict.
-
Reject immediately every feeling, every
impulse that makes you draw back from the Mother— from your true relation with
her, from inner nearness, from a simple and straightforward confidence
in her.
-
Do not lay too much stress on outward signs—
your observation of them may easily mislead you,
Keep yourself open to her and feel with your heart,
—the inner heart, not the surface vital desire, but
the heart of the true emotion,—there you are more
likely to find her and be always near her in yourself and receive what constantly she is working to give
you.
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