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love or bhakti which was the original motive power of the work and that can remain behind the cloud and reemerge like the sun after dark periods. All sadhana is like that and it is why one should not be discouraged by the dark moments, but realise that the original urge is there and that therefore the dark moments are only an episode in the journey which will lead to greater progress when they are once over.

*  *  * 

To be free from all egoistic motive, careful of truth in speech and action, void of self-will and self-assertion, watchful in all things, is the condition for being a flawless servant.

*  *  * 

There should be no straining after power, no ambition, no egoism of power. The power or powers that come should be considered not as one’s own, but as gifts of the Divine for the Divine’s purpose. Care should be taken that there should be no ambitious or selfish misuse, no pride or vanity, no sense of superiority, no claim or egoism of the instrument, only a simple and pure psychic instrumentation of the nature in any way in which it is fit for the service of the Divine.

*  *  * 

It is the spirit and the consciousness from which it is done that makes an action yogic—it is not the action itself.

*  *  * 

Self-dedication does not depend on the particular work you do, but on the spirit in which all work, of whatever kind it may be, is done. Any work done well and carefully as a sacrifice to the Divine, without desire or egoism, with equality of mind and calm tranquillity in good or bad fortune, for the sake of the Divine and not for the sake of any personal gain, reward or result, with the consciousness that it is the Divine Power to which all work

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belongs, is a means of self-dedication through Karma.

*  *  * 

Of course the idea of bigness and smallness is quite foreign to the spiritual truth.. ..Spiritually there is nothing big or small. Such ideas are like those of the literary people who think writing a poem is a high work and making shoes or cooking the dinner is a small and low one. But all is equal in the eyes of the Spirit—and it is only the spirit within with which it is done that matters. It is the same with a particular kind of work, there is nothing big or small.

*  *  * 

I may add that in the wider consciousness one can deal with the small as well as the high things, but one comes to deal with them with a larger as well as a profounder, subtler and more accurate view coming from a more and more understanding and luminous consciousness so that the thoughts about small things also cease to be themselves small or trivial, being more and more part of a higher Knowledge.

*  *  * 

Every artist almost (there are rare exceptions) has got something of the "public" man in him, in his vital-physical parts, the need of the stimulus of an audience, social applause, satisfied vanity or fame. That must go absolutely, if he wants to be a yogi and his art a service not of man or of his own ego but of the Divine.

*  *  * 

If you wish to be free from people’s expectations and the sense of obligation, it is indeed best not to take from anybody; for the sense of claim will otherwise be there. Not that it will be entirely absent even if you take nothing, but you will not be bound any longer.

   What you write about the singing is perfectly correct. You sing your best only when you forget yourself and let it come out

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from within without thinking of the need of excellence or the impression it may make. The outer singer should indeed disappear into the past,—it is only so that the inner singer can take her place.

*  *  * 

As for your singing, I was not speaking of any new creation from the aesthetic point of view, but of the spiritual change—what form it takes must depend on what you find within you when the deeper basis is there.

     I do not see any necessity for giving up singing altogether; I only meant,—it is the logical conclusion from what I have written to you, not now only but before,—that the inner change must be the first consideration and the rest must arise out of that. If singing to an audience pulls you out of the inner condition, then you could postpone that and sing for yourself and the Divine until you are able, even in facing an audience, to forget the audience. If you are troubled by failure or excited by success, that also you must overcome.

*  *  * 

It is not that you have to do what you dislike, but that you have to cease to dislike. To do only what you like is to indulge the vital and maintain its domination over the nature—for that is the very principle of the untransformed nature, to be governed by its likes and dislikes. To be able to do anything with equanimity is the principle of Karmayoga and to do with joy because it is done for the Mother is the true psychic and vital condition in this yoga.

*  *  * 

One must be able to do the same work always with enthusiasm and at the same time be ready to do something else or enlarge one’s scope at a moment’s notice.

*  *  * 

Yes. It depends on a certain extension and intensifying of the

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consciousness by which all activity becomes interesting not for itself but because of the consciousness put into it and, through the intensity of the energy, there is a pleasure in the exercise of the ^ energy, and in the perfect doing of the work, whatever the work may be.

*  *  * 

As a rule, I mean in their unchanged condition, the lower parts get interested and enthusiastic when the ego mixes with the interest. But the pure enthusiasm can come into them as they get more and more converted and purified and they then become very indispensable forces for the realisation.

*  *  * 

It is natural for the vital or even the mind to feel energised by something new—but for the physical plane the work always repeated is the foundation—so one has to be able at least to take a steady calm interest in it always. But in this case I think it was a particular strength the Mother sent you when she saw you there.

*  *  * 

Part of the physical cannot do without work, another part (more material) finds it an infliction. What gives the force and joy of the work is however not physical but vital.

*  *  * 

The reason of the difference of result between the two moods in work is that the first mood is that of a vital joy, while the other is that of a psychic quiet. Vital joy though it is a very helpful thing for the ordinary human life, is something excited, eager, mobile without a settled basis—that is why it soon gets tired and cannot continue. Vital joy has to be replaced by a quiet settled psychic gladness with the mind and vital very clear and very peaceful. When one works on this basis, then everything becomes glad and easy, in touch with the Mother’s force and fatigue or depression do not come.

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III

Before things become pucca in the consciousness, the doing of work does carry the consciousness outward unless one has made it a sadhana to feel the "Force greater than oneself" working through one. That I suppose is why the Shankarites considered work to be in its own nature an operation of the Ignorance and incompatible with a condition of realisation. But as a matter of fact there are three stages there: (I) in which the work brings you to a lower as well as outer consciousness so that you have afterwards to recover the realisation. (II) in which the work brings you out, but the realisation remains behind (or above), not felt while you work, but as soon as the work ceases you find it there just as it was. (Ill) in which the work makes no difference, for the realisation or spiritual condition remains through the work itself. You seem this time to have experienced No. (II)

. *  *  * 

It refers to a certain stage when the consciousness is sometimes in activity and when not in activity is withdrawn in itself. Afterwards comes a stage when the Sachchidananda condition is there in work also. There is a still further stage when both are, as it were, one, but that is the supramental. The two states are the Silent Brahman and the Active Brahman and they can alternate (1st stage), coexist (2nd stage), fuse (3rd stage)…

   Certainly, it (highest realisation, Sachchidananda) is realisable in works. Good Lord! How could the integral yoga exist, if it were not?. ..

*  *  * 

The passage describes the state of consciousness when one is aloof from all things even when in their midst and all is felt to be unreal, an illusion. There are then no preferences or desires because things are too unreal to desire or to prefer one to another. But, at the same time, one feels no necessity to flee from the world or not to do any action, because being free from the illusion, action or living in the world does not weigh upon one, one is not

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bound or involved. Those who flee from the world or shun action (the Sannyasis) do so because they would be involved or bound; they believe the world to be unreal, but in fact it weighs on them as a reality so long as they are in it. When one is perfectly free from the illusion of the reality of things, then they cannot weigh on one or bind at all.

*  *  * 

Do? Why should he want to do anything if he was in the eternal peace or Ananda or union with the Divine? If a man is spiritual and has gone beyond the vital and mind, he does not need to be always "doing" something. The self or spirit has the joy of its own existence. It is free to do nothing and free to do everything —but not because it is bound to action and unable to exist without it.

 *  *  * 

But the Jivanmukta feels no bondage. In all works and action he feels perfectly free, because the work is not done by him personally (there is no sense of limited ego) but by the cosmic Force. The limitations of the work are those put by the cosmic Force itself in its own action. He himself lives in communion of oneness with the Transcendent which is above the cosmos and feels no limitation. That is at least how it is felt in the overmind.

*  *  * 

If ego and desire are different things from the gunas, then there can be an action of the gunas without ego and desire and therefore without attachment. That is the nature of the action of these gunas in the unattached liberated yogi. If it were not possible, then it would be nonsense to talk of the yogis being unattached, for there would remain still attachment in part of their being. To say that they are unattached in the Purusha, but attached in the Prakriti, therefore they are unattached, is to talk nonsense. Attachment is attachment in whatever part of the being it may be. In order to be unattached one must be unattached every-40

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where, in the mental, vital, physical action and not only in the silent soul somewhere inside.

*  *  * 

In the liberated state it is not the inner Purusha only that remains detached—the inner Purusha is always detached, only one is not conscious of it in the ordinary state. It is the Prakriti also that is not disturbed by the action of the gunas or attached to it—the mind, the vital, the physical (whatever Prakriti) begin to get the same quietude, unperturbed peace and detachment as the Purusha, but it is a quietude, not a cessation of all action. It is quietude in action itself. If it were not so, my statement in the Arya that there can be a desireless or liberated action on which I found the possibility of a free (mukta) action would be false. The whole being, Purusha-Prakriti, becomes detached (having no desire or attachment) even in the action of the gunas.

   The outer being is also detached—-the whole being is without desire or attachment and still action is possible. Action without desire is possible, action without attachment is possible, action without ego is possible.

*  *  * 

You seem to think that action and Prakriti are the same thing and where there is no action there can be no Prakriti! Purusha and Prakriti are separate powers of the being. It is not that Purusha =quiescence and Prakriti= action, so that when all is quiescent there is no Prakriti and when all is active there is no Purusha. When all is active, there is still the Purusha behind the active Nature and when all is quiescent, there is still the Prakriti, but the Prakriti at rest.

*  *  * 

Prakriti is the Force that acts. A Force may be in action or in quiescence, but when it rests it is as much a force as when it acts. The gunas are an action of the Force, they are in the Force itself. The sea is there and the waves are there, but the waves are not

*  *  * 

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the sea and when there are no waves and the sea is still, it does not stop being the sea.

*  *  * 

The sattwa predominates, the rajas acts as a kinetic movement under the control of sattwa until the tamas imposes the need of rest. That is the usual thing [in the liberated state]. But even if the tamas predominates and the action is weak or the rajas predominates and the action is excessive, neither the Purusha nor the Prakriti get disurbed, there is a fundamental calm in the whole being and the action is no more than a ripple or an eddy on the surface.

*  *  * 

It is more difficult for the Prakriti [to separate from surface action than the Purusha] as its ordinary play is that of the surface being. It has to divide itself into two to separate from that. The Purusha, on the contrary, is in its nature silent and separate—so it has only to go back to its original nature.

*  *  * 

When Prakriti is liberated it divides itself into an inner Force that is free from its action (free from rajas, tamas, etc.) and the outer Prakriti which it is using and changing.

*  *  * 

If consciousness and energy are the same thing, there would be no use in having two different words for them. In that case, instead of saying, "I am conscious of my defects", one can say, "I am energetic of my defects". If a man is running fast, you can say of him, "He is running with great energy". Do you think it would mean the same if you said, "He is running with great consciousness"? Consciousness is that which is aware of things— energy is a force put in action which does things. Consciousness may have energy and keep it in or put it out, but that does not

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mean that that is only another word for energy, and that it has to go out when the energy goes out and that it can’t stand back and observe the energy in action. You have plenty of inertia in you, but that does not mean that you and inertia are the same and when inertia rises and sweeps you, it is you who rise and sweep yourself.

*  *  * 

Certainly, the mind and the inner being are consciousness. For human beings who have not got deeper into themselves, mind and consciousness are synonymous. Only when one becomes more aware of oneself by a growing consciousness, then one can see different degrees, kinds, powers of consciousness, mental, vital, physical, psychic, spiritual. The Divine has been described as Being, Consciousness, Ananda, even as a Consciousness (Chai-tanya), as putting out a force or energy, Shakti that creates worlds. The mind is a modified consciousness that puts forth a mental energy. But the Divine can stand back from his energy and observe it at its work, it can be the Witness Purusha watching the works of Prakriti. Even the mind can do that—a man can stand back in his mind-consciousness and watch the mental energy doing things, thinking, planning, etc.; all introspection is based upon the fact that one can so divide oneself into a consciousness that observes and an energy that acts. These are quite elementary things supposed to be known to everybody. Anybody can do that merely by a little practice; anybody who observes his own thoughts, feelings, actions, has begun doing it already. In yoga we make the division complete, that is all.

*  *  * 

It [consciousness] is not by its nature detached from the mental and other activities. It can be detached, it can be involved. In the human consciousness it is as a rule always involved, but it has developed the power of detaching itself—a thing which the lower creation seems unable to do. As the consciousness develops, this power of detachment also develops.

*  *  * 

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No, without sadhana the object of yoga cannot be attained. Work itself must be taken as part of sadhana. But naturally when you are working, you must think of the work, which you will learn to do from the yogic consciousness as an instrument and with the memory of the Divine.

*  *  * 

It is because the energy is put forward in the work. But as the peace and contact grow, a double consciousness can develop— one engaged in the work, another behind, silent and observing or turned towards the Divine—in this consciousness the aspiration can be maintained even while the external consciousness is turned towards the work.

*  *  * 

One can both aspire and attend to the work and do many other things at the same time when the consciousness is developed by yoga.

*  *  * 

No—it is only if it is an inner absorption that it would come in the way. But what I mean is a sort of stepping backward into something silent and observant within which is not involved in the action, yet sees and can shed its light upon it. There are then two parts of the being, one inner looking at and witnessing and knowing, the other executive and instrumental and doing. This gives not only freedom but power—and in this inner being one can get into touch with the Divine not through mental activity but through the substance of the being, by a certain inward touch, perception, reception, receiving also the right inspiration or intuition of the work.

*  *  * 

If one feels a consciousness not limited by the work, a consciousness behind supporting that which works, then it is easier. That usually comes either by the wideness and silence fixing and

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extending itself or by the consciousness of a Force not oneself working through the worker.

*  *  * 

Mother does not disapprove of your writing a book—what she does not like is your being so lost in it that you can do nothing else. You must be master of what you do and not possessed by it. She quite agrees to your finishing and offering the book on your birthday, if that can be done. But you must not be carried away—you must keep your full contact with higher things.

*  *  * 

I repeat that we do not object to your writing—whether it be poetry or short stories or novels. What we felt was that this kind of total absorption and possession by it was not good for your spiritual condition and that it put a lesser thing in front, even occupying the whole front of the consciousness for most of the time instead of putting it in its proper place in a sound spiritual harmony.

*  *  * 

You can try [writing a novel], if you like. The difficulty is that the subject matter of a novel belongs mostly to the outer consciousness, so that a lowering or externalising can easily come. This apart from the difficulty of keeping the inner poise when putting the mind into outer work. If you could get an established poise within, then it would be possible to do any work without disturbing or lowering the consciousness.

*  *  * 

It depends upon the plasticity of the consciousness. Some are like that, they get so absorbed they don’t want to come out or do anything else. One has to keep a certain balance by which the fundamental consciousness remains able to turn from one concentration to another with ease.

*  *  * 

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The absorption in work is not undesirable—but the difficulty in turning inwards can only be temporary. A certain plasticity in the physical consciousness which is sure to come makes it easy to turn from one concentration to another.

*  *  * 

The resistance you speak of and the insufficient receptivity and the inability to continue in communion while doing work must all be due to some part of the physical consciousness that is still not open to the Light—probably something in the vital-physical and the material subsconscient which stands in the way of the physical mind being in its mass free and responsive.

   There is no harm in raising the aspiration from below to meet the power from above. All that you have to be careful about is not to raise up the difficulty from below before the descending power is ready to remove it.

   There is no necessity of losing consciousness when you meditate. It is the widening and change of the consciousness that is essential. If you mean going inside, you can do that without losing consciousness.

*  *  * 

It is a certain inertia in the physical consciousness which shuts it up in the groove of what it is doing so that it is fixed in that and not free to remember.

*  *  * 

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remember,) then that slowly becomes easy and habitual to the nature. Secondly, by the meditation an inner consciousness begins to develop which, after a time, not at once or suddenly, becomes more and more automatically permanent. One feels this as a separate consciousness from that outer which works. At first this separate consciousness is not felt when one is working, but as soon as the work stops one feels it was there all the time watching from behind; afterwards it begins to be felt during the work itself, as if there were two parts of oneself—one watching and supporting from behind and remembering the Mother and offering to her and the other doing the work. When this happens, then to work with the true consciousness becomes more and more easy.

    It is the same with all the rest. It is by the development of the inner consciousness that all the things you speak of will be set right. For instance it is a part of the being that has utsaha for the work, another that feels the pressure of quietude and is not so disposed to work. Your mood depends on which comes up at the time—it is so with all people. To combine the two is difficult, but a time comes when they do get reconciled—one remains poised in an inner concentration while the other is supported by it in its push towards work. The transformation of the nature, the harmonising of all these discordant things in the being are the work of sadhana. Therefore you need not be discouraged by observing these things in you. There is hardly anybody who has not found these things in himself. All this can be arranged by the action of the inner Force with the constant consent and call of the sadhak. By himself he might not be able to do it, but with the Divine Force working within all can be done.

*  *  * 

It is a little difficult at first to combine the inward condition with the attention to the outward work and mingling with others, but a time comes when it is possible for the inner being to be in full union with the Mother while the action comes out of that concentrated union and is as easily guided in its details so that some part of the consciousness can attend to everything outside, even be concentrated upon it and yet feel the inward

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concentration in the Mother.

*  *  * 

It is a very good sign that even in spite of full work the inner working was felt behind and succeeded in establishing the silence. A time comes for the sadhak in the end when the consciousness and the deeper experience go on happening even in full work or in sleep, while speaking or in any kind of activity.

*  *  * 

It is not at first easy to remember the presence in work; but if one revives the sense of the presence immediately after the work is over it is all right. In time the sense of the presence will become automatic even in work.

*  *  * 

The unhappiness is not necessary or inevitable in the sadhana, but it comes because your inner nature feels the touch of the Divine Presence indispensable to it and uneasy when it does not feel it: to feel it always a certain constant detachment within allowing you to remain within and do everything from within is necessary. This can more easily be done in quiet occupations and quiet contacts. For it is quietness and inwardness that enable one to feel the Presence.

*  *  * 

You must learn to act always from within—from your inner being which is in contact with the Divine. The outer should be a mere instrument and should not be allowed at all to compel or dictate your speech, thought or action.

*  *  * 

All should be done quietly from within—working, speaking, reading, writing as part of the real consciousness—not with the

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dispersed and unquiet movement of the ordinary consciousness.

*  *  * 

One can work and remain quiet within. Quietude does not mean having an empty mind or doing no action at all.

*  *  * 

The stress of the Power is all right, but there is really nothing incompatible between the inner silence and action. It is to this combination that the sadhana must move.

IV

It needs a quiet mind to know the Divine Will. In the quiet mind turned towards the Divine the intuition (higher mind) comes of the Divine’s Will and the right way to do it.

*  *  * 

When the mind is pure and psychic prominent, then one feels what is according to the Divine Will and what is against it.

*  *  * 

Once the mental silence is attained, then in that the mental thoughts can be replaced by some vision and intuition regarding the work.

*  *  * 

It is good that you were able to observe yourself all the time and see the movements and that the intervention of the new consciousness was frequent and automatic. At a later stage you will no doubt get a guidance in the mind also as to how to do things you want to get done. Evidently your mind was too active—as well as the minds of the others also—and so you missed your objective, owing to the excessive multitude of witnesses! However—

*  *  * 

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For the actions to be psychic, the psychic must be in front. The observing Purusha can separate himself, but cannot change the Prakriti. But to be the observing Purusha is a first step. Afterwards there must be the action of the Purusha Will as an instrument of the Mother’s force. This Will must be founded on a right consciousness which sees what is wrong, ignorant, selfish, egoistic, moved by desire in the nature and puts it right.

*  *  * 

If you want the consciousness for true actions very much and aspire for it, it may come in one of several ways:

   1. You may get the habit or faculty of watching your movements in such a way that you see the impulse to action coming and can see too its nature.

   2. A consciousness may come which feels uneasy whenever a wrong thought or impulse to action or feeling is there.

   3. Something within you may warn and stop you when you are going to do the wrong action.

*  *  * 

[To be constantly governed by the Divine:] A constant aspiration for that is the first thing—next a sort of stillness within and a drawing back from the outward action into the stillness and a sort of listening expectancy, not for a sound but for the spiritual feeling or direction of the consciousness that comes through the psychic.

*  *  * 

As for the feeling from within, it depends on being able to go inside. Sometimes it comes of itself with the deepening of the consciousness by bhakti or otherwise, sometimes it comes by practice—a sort of referring the matter and listening for the answer —listening is, of course, a metaphor but it is difficult to express it otherwise—it doesn’t mean that the answer comes necessarily in the shape of words, spoken or unspoken, though it does sometimes or for some; it can take any shape. The main difficulty

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for many is to be sure of the right anwer. For that it is necessary to be able to contact the consciousness of the Guru inwardly— that comes best by bhakti. Otherwise, the attempt to get the feeling from within by practice may become a delicate and ticklish job. Obstacles: (1) normal habit of relying on outward means for everything; (2) ego, substituting its suggestions for the right answer; (3) mental activity; (4) intruder nuisances. I think you need not be eager for this, but rely on the growth of the inner consciousness. The above is only by way of general explanation.

*  *  * 

Openness in work means the same thing as openness in the consciousness. The same Force that works in your consciousness in meditation and clears away the cloud and confusion whenever you open to it, can also take up your action and not only make you aware of the defects in it but keep you conscious of what is to be done and guide your mind and hands to do it. If you open to it in your work, you will begin to feel this guidance more and more until behind all your activities you will be aware of the Force of the Mother.

*  *  * 

To be able to receive the Divine Power and let it act through you in the things of the outward life, there are three necessary conditions:

    (i) Quietude, equality—not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play offerees, but itself tranquil.

   (ii) Absolute faith—faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one’s will guided by the Divine Light sees as the thing to be done—kartavyam karma.

   (hi) Receptivity—the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one’s sight and will and action. If this power and presence can be felt and this plasticity made the habit of the

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consciousness in action,—but plasticity to the Divine force alone without bringing in any foreign element,—the eventual result is sure.

*  *  * 

What happened to you shows what are the conditions of that state in which the Divine Power takes the place of the ego and directs the action, making the mind, life and body an instrument. A receptive silence of the mind, an effacement of the mental ego and the reduction of the mental being to the position of a witness, a close contact with the Divine Power and an openness of the being to that one Influence and no other are the conditions for becoming an instrument of the Divine, moved by that and that only.

   The silence of the mind does not of itself bring in the supra-mental consciousness; there are many states or planes or levels of consciousness between the human mind and the supermind. The silence opens the mind and the rest of the being to greater things, sometimes to the cosmic consciousness, sometimes to the experience of the silent Self, sometimes to the presence or power of the Divine, sometimes to a higher consciousness than that of the human mind; the mind’s silence is the most favourable condition for any of these things to happen. In this yoga it is the most favourable condition (not the only one) for the Divine Power to descend first upon and then into the individual consciousness and there do its work to transform that consciousness, giving it the necessary experiences, altering all its outlook and movements, leading it from stage to stage till it is ready for the last (supra-mental) change.

*  *  * 

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Then the rush of the Force or Power, "a flood of energy and sense of power and glow", and the natural concentration of the being in inspiration and expression, the action of the Power.

    The vital is the means of effectuation of the physical plane, so its action and energy are necessary for all work; without it, if the mind only drives without the co-operation of the vital, there is hard and disagreeable labour and effort with results which are usually not at all of the best kind. The ideal state for work is when there is a natural concentration of the consciousness in the special energy, supported by an easeful rest and quiescence of the consciousness as a whole. Distraction of the mind by other activities disturbs this balance of ease and concentrated energy, —fatigue also disturbs or destroys it. The first thing therefore that has to be done is to bring back the supporting restfulness and this is ordinarily done by cessation of work and repose. In the experience you had that was replaced by a restfulness that came from above in answer to your station of prayer and an energy that also came from above. It is the same principle as in sadhana,—the reason why we want people to make the consciousness quiet so that the higher peace may come in and on the basis of that peace a new Force from above.

   It is not effort that brought the inspiration. Inspiration comes from above in answer to a state of concentration which is itself a call to it. Effort, on the contrary, fatigues the consciousness and therefore is not favourable to the best work; the only thing is that sometimes—by no means always—effort culminates in a pull for the inspiration which brings some answer, but it is not usually so good and effective an inspiration as that which comes when there is the easy and intense concentration of the energy in its work. Effort and expenditure of energy are not necessarily the same thing,—the best expenditure of energy is that which flows easily without effort at all,—when the inspiration or Force (any Force) works of itself and the mind and vital and even body are glowing instruments and the Force flows out in an intense and happy working—an almost labourless labour.

*  *  * 

It is true that the Force can work effectively without any effort

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on your part. It is not the effort, it is the assent of the being that it needs for its work.

*  *  * 

Well, that is the idea in yoga—that by a right passivity one opens oneself to something greater than one’s limited self, and effort is only useful for getting that condition. Even in the ordinary life the individual is only an instrument in the hands of a universal Energy, though his ego takes the credit of all he does.

*  *  * 

As you have opened yourself to the Force and made yourself a channel for the energy of work, it is quite natural that when you want to do this work the Force should flow and act in the way that is wanted or the way that is needed and for the effect that is needed. When one has made oneself a channel, the Force is not necessarily bound by the limitations or disabilities of the instrument; it can disregard them and act in its own power. In doing so it may use the human instrument simply as a medium and leave him as soon as the work is finished just what he was before, incapable in his ordinary moments of doing such good work; but also it may by its action set the instrument right, accustom it to the necessary intuitive knowledge and movement so that it can at will command the action of the Force. As for the technique, there are two different things, the intellectual knowledge which one applies and the intuitive cognition which acts in its own right, even if it is not actually possessed by the worker. Many poets, for instance, have little knowledge of metrical or linguistic technique and cannot explain how they write or what are the qualities and elements of their success, but they write all the same things that are perfect in rhythm and language. Intellectual knowledge of technique helps of course, provided one does not make of it a mere device or a rigid fetter. There are some arts that cannot be done well without technical knowledge, e.g. painting, sculpture.

    What you write is your own in the sense that you have been the instrument of its manifestation—that is so with every artist or

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worker, though of course for sadhana it is necessary to recognise that the real Power was not yourself and you were simply the instrument on which it played its tune.

The Ananda of creation is not the pleasure of the ego in having personally done well and being somebody, that is something extraneous which attaches itself to the joy of work and creation. The Ananda comes from the inrush of a greater Power, the thrill of being possessed and used by it, the dvesa, the exultation of the uplifting of the consciousness, the illumination and its greatened and heightened action and also the joy of beauty, power or perfection that is being created. How far one feels it depends on the condition of the consciousness at the time, the temperament, the activity of the vital; the yogi, of course, (or even certain strong and calm minds) is not carried away by the Ananda, he holds and watches it and there is no mere excitement mixed with the flow of it through the mind, vital or body. Naturally the Ananda of samar-pana or spiritual realisation or divine love is something far greater, but the Ananda of creation has its place.

*  *  * 

To observe whether it is really well done or not and feel the Ananda of work done for the Mother. Get rid of the "I". If it is well done, it is the Force that did it and your only part was to be a good or a bad instrument.

*  *  * 

There must be the rasa [in the work], but it comes when there is the dynamic descent of the Power.

*  *  * 

What you find happening is a common experience in all work. Mother says it is due to the fact that in beginning the work there is an inspiration of what to do and the mind at first acts as a channel for it and all goes well. Afterwards the mind begins to be acting on its own account, without one’s noticing it usually unless one is very conscious and accustomed to scrutinise oneself—and

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do the thing without the original inspiration by its ordinary means. This is felt very clearly in work like poetry and music—for there one feels the inspiration coming and feels it failing and getting mixed up with the ordinary mind. So long as it goes on, everything is done easily and well, but as soon as the mind begins to interfere or to work in its place, then the work is less well done. In work like cooking one does not directly and vividly feel the inspiration, only a brightness and perceptiveness and confidence perhaps—so also one does not notice when the physical mind becomes active. In a thing like poetry one can break off till the inspiration comes again, but in cooking one can’t do that, the work has to be finished there and then. I suppose this can be remedied only by one’s becoming more conscious within, as one does in sadhana, till one can see and counteract the wrong movement of inferior mental activity by bringing down of one’s will again the right inspiration and perception.

*  *  * 

The Mother can give indications and open out possibilities, but if the mind interferes and if they are not followed up, what can be done?

*  *  * 

Why should you try the same things as the others? What one feels inspired to do, is the best thing for one.

V

During the course of the sadhana one can learn to draw upon the universal Life-Force and replenish the energies from it. But usually the best way is to learn to open oneself to the Mother’s Force and become conscious of it supporting and moving or pouring into the system and giving the energy needed for the work whether it be mental, vital or physical.

      There is naturally a higher Energy above the present universal forces and it is that which will transform the nature and take up the mental, vital, physical energies and change them into its own likeness.

*  *  * 

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It is a Force that comes and pushes to work and is as legitimately a part of the spiritual life as others. It is a special Energy that takes hold of the worker in the being and fulfils itself through him. To work with a full energy like this in one is quite salutary. The only thing is not to overdo it—that is to avoid any exhaustion or recoil to a physical inertia.

    As for the dedication make the sarhkalpa always of offering it, remember and pray when you can (I mean in connection with the work). This is to fix a certain attitude. Afterwards, the Force can take advantage of this key to open the deeper dedication within.

*  *  * 

The Force from above is the Force of the Higher Consciousness. That from behind works as a mental, vital or physical force according to need. When the being is open to it and there is a certain passivity to its working, it takes the place of the personal activity and the Person is a witness of its action.

*  *  * 

I was not speaking of the Force coming down from above, but of the Force from behind doing action through the mind and body as instruments. Very often when the mind and body are inert, their actions still go on by this push from behind.

*  *  * 

In the ordinary course of yoga that physical strength is replaced by a yogic strength or yogic life-force which keeps up the body and makes it work, but in the absence of this force the body is denuded of power, inert and tamasic. This can only be remedied by the whole being opening to Yoga-Shakti in each of its planes—yogic mind-force, yogic life-force, yogic body-force.

*  *  * 

Yes. With the right consciousness always there, there woud be no fatigue.

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When doing this work you had the Force in you and the right consciousness filling the vital and physical—afterwards with relaxation the ordinary physical consciousness came up and brought back the ordinary reactions—fatigue, sciatica etc.

*  *  * 

When you feel tired, don’t overstrain yourself but rest—doing only your ordinary work; restlessly doing something or other all the time is not the way to cure it. To be quiet without and within is what is needed when there is this sense of fatigue. There is always a strength near you which you can call in and will remove these things, but you must learn to be quiet in order to receive it.

*  *  * 

Yes, it is a mistake to overstrain as there is a reaction afterwards. If there is energy, all must not be spent, some must be stored up so as to increase the permanent strength of the system.

*  *  * 

Overstraining brings inertia up. Everybody has inertia in his nature: the question is of its greater or less operation.

*  *  *   

If too much work is done the quality of the work deteriorates in spite of the zest of the worker.

*  *  * 

The idleness must of course go—but sometimes I think you have pulled too much the other way. To be able to work with full energy is necessary—but to be able not to work is also necessary.

   What you say about ordinary conversation is quite correct and that all that should fall away is very necessary for the true consciousness.

*  *  * 

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If the physical is in this condition and the work creates such reactions in it, it is no use forcing it violently and putting an overstrain upon it. It is better to educate and train the external natural being slowly by bringing calm and peace and light and strength persistently into the nervous system and cells of the body. A violent compulsion on the body may well defeat its own object. Probably your sadhana has been too exclusively internal and subjective; but if it is so, this cannot be remedied in a moment. It is better therefore for you not to do heavy physical work at present.

*  *  * 

It [the cause of fatigue] is probably some desire or vital preference—likes and dislikes in the vital. All work given you must be felt as the Mother’s and done with joy, opening yourself for the Mother’s force to work through you.

VI

You have been progressing of course, but what Mother told you and tells everyone is true that to be a real artist needs hard work for years together. But your mistake is to put stress on these things and get discouraged by any check or difficulty in them. The one thing to be done is to open your consciousness to what is coming down, to let the change operate in so that the consciousness becomes a consciousness of peace and light and power and joy full of the Divine Presence. When that is there, then what the Divine wants to get done through you or developed in you will be done or developed with a rapidity and perfection which at present is impossible. The one thing needful first, all the rest is only now a field of exercise for the development of the one thing needful.

*  *  * 

As for the French writing, you should not think so much of expressing things—it does not matter whether others have written the same things and done it better. What you should aim at is simply to learn to write French perfectly, to get full use of the French language as an instrument. If the Force wants to express

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anything through you hereafter or not, is a thing you should leave to the Divine Will; once you give yourself into its hands in the true consciousness, it will know what to do or not to do through you and will make full use of whatever instrumentation you can put at its disposal.

*  *  * 

As I have said already, in all matters, work and study as well as in the inner progress in the yoga, the same thing is needed if you want perfection—quietude of mind, becoming aware of the Force, opening to it, allowing it to work in you. To aim at perfection is all right, but restlessness of mind is not the way towards it. To dwell upon your imperfections and be always thinking how to do and what to do, is not the way either. Remain quiet, open yourself, allow the consciousness to grow—call the Force to work. As it grows and as the Force works, you will become aware not only of what is imperfect, but of the movement which will take you, (not at one step, but progressively) out of the imperfection and you will then only have to follow that movement.

    If you overstrain yourself by too prolonged work or a restless working, that disturbs or weakens the nervous system, the vital-physical, and lays one open to the action of the wrong forces. To work but quietly so as to have a steady progress is the right way.

*  *  * 

The difficulty you find results very much from your always worrying with your mind about things, thinking "This is wrong, that is wrong in me or my work" and, as a result, "I am incompetent, I am bad, nothing can be done with me". Your embroidery work, your lampshades etc. have always been very good, and yet you are always thinking "this is bad work, that is wrong" and by doing so, confuse yourself and get into a muddle. Naturally, you make a mistake now and then, but more when you worry like that than when you do things simply and confidently.

    It is better whether with work or with sadhana to go on quietly, allowing the Force to act and doing your best to let it work rightly, but without this self-tormenting and constant restless

*  *  * 

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questioning at every point. Whatever defects there are would go much sooner, if you did not harp on them too much; for by dwelling on them so much you lose confidence in yourself and in your power of openness to the Force—which is there all the same —and put unnecessary difficulties in the way of its working.

*  *  * 

Do not worry about mistakes in work. Often you imagine that things are badly done by you when really you have done them very well; but even if there are mistakes, it is nothing to be sad about. Let the consciousness grow—only in the divine consciousness is there an entire perfection. The more you surrender to the Divine, the more will there be the possibility of perfection in you.

*  *  * 

Do not attach too much importance to such mistakes or get upset about them. It is the nature of the mind to make such mistakes. It is only a higher consciousness that can set them right—the mind can be sure only after a very long training in each particular action and even then it has only to be off-guard for something untoward to occur. Do as well as you can, for the rest let the higher consciousness grow till it can enlighten all the movements of the physical mind.

*  *  * 

Skill in works will come when there is the opening in the physical mind and the body. There is no need to be anxious about that now. Do your best and do not be anxious about it.

*  *  * 

Think of your work only when it is being done, not before and not after.

   Do not let your mind go back on a work that is finished. It belongs to the past and all re-handling of it is a waste of power.

   Do not let your mind labour in anticipation on a work that has

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to be done. The Power that acts in you will see to it at its own time.

    These two habits of the mind belong to a past functioning that the transforming Force is pressing to remove and the physical mind’s persistence in them is the cause of your strain and fatigue. If you can remember to let your mind work only when its action is needed, the strain will lessen and disappear. This is indeed the transitional movement before the supramental working takes possession of the physical mind and brings into it the spontaneous action of the Light.

VII

Yes, obviously, that is one great utility of work that it tests the nature and puts the sadhak in front of the defects of his outer being which might otherwise escape him.

*  *  * 

The actions are of importance only as expressing what is in the nature. You have to be conscious of whatever in your actions is not in harmony with the yoga and get rid of it. But for that what is needed is your own consciousness, the psychic, observing from within and throwing off what is seen to be undesirable.

*  *  * 

It will be better to do the work as a sadhana for getting rid of the defects rather than accept the defects as a reason for not doing the work. Instead of accepting these reactions as if they were an unchangeable law of your nature, you should make up your mind that they must come no longer—calling down the aid of the Mother’s force to purify the vital and eliminate them altogether. If you believe that the trouble in the body must come, naturally it will come; rather fix in your mind the idea and will that it must not come and will not come. If it tries to come reject it and throw it away from you.

*  *  * 

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That is a great error of the human vital—to want compliments for their own sake and to be depressed by their absence and imagine that it means there is no capacity. In this world one starts with ignorance and imperfection in whatever one does—one has to find out one’s mistakes and to learn, one has to commit errors and find out by correcting them the right way to do things. Nobody in the world has ever escaped from this law. So what one has to expect from others is not compliments all the time, but praise of what is right or well done and criticism of errors and mistakes. The more one can bear criticism and see one’s mistakes, the more likely one is to arrive at the fullness of one’s capacity. Especially when one is very young—before the age of maturity—one cannot easily do perfect work. What is called the juvenile work of poets and painters—work done in their early years is always imperfect, it is a promise and has qualities—but the real perfection and full use of their powers comes afterwards. They themselves know that very well, but they go on writing or painting because they know also that by doing so they will develop their powers.

    As for comparison with others, one ought not to do that. Each one has his own lesson to learn, his own work to do and he must concern himself with that, not with the superior or inferior progress of others in comparison with himself. If he is behind today, he can be in full capacity hereafter and it is for that future perfection of his powers that he must labour. You are young and have everything yet to learn—your capacities are yet only in bud, you must wait and work for them to be in full bloom—and you must not mind if it takes months and years even to arrive at something satisfying and perfect. It will come in its proper time, and the work you do now is always a step towards it.

    But learn to welcome criticism and the pointing out of imperfections—the more you do so, the more rapidly you will advance.

*  *  * 

Someone who is learning to paint or play music or write and does not like to have his mistakes pointed out by those who already know—how is he to learn at all or reach any perfection of technique?

*  *  * 

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We cannot approve of your idea—there are already enough intellectuals in the Ashram and the room-keeping intellectual is not a type whose undue propagation we are disposed to encourage. Outside work is just what is necessary to keep the equilibrium of the nature and you certainly need it for that purpose. Also your presence in the D.R. is indispensable. For the rest instead of getting vexed with X or Y you should seek the cause of these things in yourself—that is always the true rule for a sadhak. You are sometimes at your best and then things go on very well; but sometimes you are not at all at your best and then these misunderstandings arise. The remedy therefore is to be at your best always—-not to be in your room always, but to be in your best and therefore your true self always.

*  *  * 

The difficulty rises from a certain excess of sensitiveness in the vital nature which feels strongly any want of harmony or opposition in the work or any untoward happening and, when that comes, one is apt to feel it as if a personal opposition and on the other side also a similar feeling arises and so the difficulty becomes prolonged and leads to conflict. As a matter of fact the difficulty often arises from circumstances, e.g. the B.S. [Building Service] with its much reduced staff and a rush of work using up all its men may find it more difficult to accommodate you than before. Or it may arise from people acting according to their view of a matter which does not accord with yours. Or again it may come from the person following his own ideas, view of what is convenient and effective and thus coming up against yours. There need be no personal feeling in all that and it is best not to look for any and not to see it from that point of view. What is needed is always to take a calm view of the thing and a clear vision— not only from one’s own standpoint which may be eventually right and yet need modification in detail, but with a vision that sees also the standpoint of others; this broad seeing quiet and impersonal is needed in the full yogic consciousness. Having it one can insist on what has to be insisted on with firmness but at the same time with a consideration and understanding of the other that removes the chance of any clash of personal feeling. Naturally

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if the other is unreasonable, he may still resent, but then it will be his own fault entirely and it will fall back on him only. It is here that we see the necessity of some change. Loyalty, fidelity, capacity, strength of will and other qualities in the work you have in plenty—a full calm and equality not only in the inner being where it can exist already, but in the outer nervous parts is a thing you have to get completely.

*  *  * 

There are always defects on both sides which lead to this disharmony. On your side you have…a tendency to too harsh judgment of others, a readiness to see and stress the faults, defects, weak side of others and not to see enough their good sides. This prevents the kindliness of outlook which should be there and gives an impression of harshness and critical severity and creates a tendency to contrariety and revolt, which even when it is not there in the minds of the others, acts through their subconscient and creates all these discordant movements. To take advantage of what is good in others, keeping one’s eye always on that, and to deal tactfully with their mistakes, faults and defects is the best way; it does not exclude firmness and maintenance of discipline, even severity when severity is due; but the latter should be rare and the others should not feel it as if it were a permanent attitude.

*  *  * 

The experience of the difference between your inner feelings and your surface reactions shows that you are becoming aware of different parts of your nature which each have their own character. In fact each human being is composed of different personalities that feel and behave in a different way and his action is determined by the one that happens to be prominent at the time. The one that has no feelings against anyone is either the psychic being or the emotional being in the heart, the one that feels anger and is severe is a part of the external vital nature on the surface. This anger and severity is a wrong form of something that in itself has a value, a certain strength of will and force of action and control in the vital being, without which work cannot be

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done. What is necessary is to get rid of the anger and to keep the force and firm will along with a developed judgment as to what is the right thing to do in any circumstances. For instance, people can be allowed to do things in their own way when that does not spoil the work, when it is only their way of doing what is necessary to be done; when their way is opposed to the discipline of the work, then they have to be controlled, but it should be done quietly and kindly, not with anger. Very often, if one has developed a silent power of putting the Mother’s force on the work with one’s own will as instrument, that by itself may be sufficient without having to say anything as the person changes his way of himself as if by his own initiative.

     This feeling of not being able to eat and of eating being unnecessary is a sort of suggestion that is coming to several people. It should be rejected and cleared out of the system as it may lead to weakening of the body by taking insufficient food. Often one does not feel weak at first, a vital energy comes which supports the body, but later on the body weakens. This feeling may sometimes come when one is going much inside and there is no insistence on the bodily needs; but it should not be accepted. If it is rejected, it is likely to disappear.

*  *  * 

To discourage anybody is wrong, but to give false encouragement or encouragement of anything wrong is not right. Severity has sometimes to be used (though not overused), when without it an obstinate persistence in what is wrong cannot be set right. Very often, if an inner communication has been established, a silent pressure is more effective than anything else. No absolute rule can be laid down; one has to judge and act for the best in each case.

*  *  * 

That is quite necessary for work; efficiency and discipline are indispensable. They can, however, only partly be maintained by outward means—it really depends in ordinary life on the personality of the superior, his influence on the subordinates, his firmness, tact, kindness in dealing with them. But the sadhak depends on

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a deeper force, that of his inner consciousness and the force working through him.

*  *  * 

It [disciplining the subordinates] has to be done in the right spirit and the subordinates must be able to feel that it is so—that they are being dealt with in all uprightness and by a man who has sympathy and insight and not only severity and energy. It is a question of vital tact and a strong and large vital finding always the right way to deal with the others.

*  *  * 

We have been very glad to get your letters with the details which prove how great and rapid a progress you have made in sadhana. All that you write shows a clear consciousness and a new orientation in the lower vital. To have seen clearly the instinct of domination and the pride of the instrument there means that that part of the being is in the right way to change; these defects must now be replaced by their true counterparts—the power to act selflessly on others for the Truth and the Right and the power to be a strong and confident but egoless instrument of the Divine. It is clear also that the physical is effectively opening, but the instinctive physical and the vital-physical motions in it, fear in the body, weakness, disposition to ill-health must go also. As to diet, a light quality of food sufficient for the strength and sustenance is the best for you—meat is not advisable.

   Let the wide opening that has come in you develop and your whole being down to the material fill with the true consciousness and the true power.

*  *  * 

You know what is the right thing to do—to take and keep the necessary inner attitude—when there is the openness to the Force and the strength, courage and power in action coming from it, outward circumstances can be met and turned in the right direction.

*  *  * 

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Whenever anything untoward happens, it is essential not to allow any vibrations of disturbance or unrest in either the physical mind or the nerves. One must remain calm, and open to the Light and Force, then one will be able to work in the right way.

*  *  * 

From the point of view of sadhana—you must not allow yourself to be in the least disturbed by these things. What you have to do, what is right to be done, should be done in perfect calmness with the support of the Divine Force. All that is necessary for a successful result, can be done—including the securing of the support of those who are able to help you. But if this outer support is not forthcoming, you have not to be disturbed but to proceed calmly on your way. If there is any difficulty or unsuccess anywhere not due to your own fault, you have not to be troubled. Strength, unmoved calm, quiet, straight and right dealing with all things you have to deal with must be the rule of your action.

*  *  * 

To keep this equanimity and absence of reactions and from that calm ground to direct the yoga-force on things and persons (not for egoistic aims but for the work to be done) is the position of the yogi.

*  *  * 

Keep unmoved, unoffended, do your work without being discouraged, call on the Force to act for you. It is a field of trial for you—the inward result is more important than the outward.

*  *  * 

A double action is needed to destroy the ill-will of the inferiors and to change the mind of the superiors in an invisible action, for, in the visible they seem to be too much under the control of the Forces of the Ignorance.

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You have to make yourself an instrument of the invisible Force —to be able in a way to direct it to the required point for the required purpose. But for that Samata must be entire—for a calm and luminous use of the Force is necessary. Otherwise the use of the Force, if accompanied by ego-reactions, may raise corresponding ego-resistance and a struggle.

*  *  * 

The increase of Samata is only a first condition. It is when on the basis of Samata an understanding Force can be used to make their attacks nugatory that the attacks will become impossible.

*  *  * 

["External assault by the adverse powers on persons who cooperate"—] that is always a part of their tactics in the physical sphere. They can be averted only by a superior force being used against them.

*  *  * 

This is the right inner attitude of equality—to remain unmoved whatever may outwardly happen. But what is needed for success in the outward field (if you do not use human means, diplomacy or tactics) is the power to transmit calmly a Force that can change men’s attitude and the circumstances and make any outward action at once the right thing to do and effective.

*  *  * 

For the sadhak the outward struggles, troubles, calamities are only means of surmounting ego and rajasic desires and attaining to complete surrender.. So long as one wants the success, one is doing the work partly at least for the ego; difficulties and outward failures come to warn one that it is so and to bring complete equality. This does not mean that the power of victory is not to be acquired, but it is not success in the immediate work that is all-important; it is the power to receive and transmit a greater and

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 greater correct vision and inner Force that has to be developed and this must be done quite coolly and patiently without being elated or disturbed by immediate victory or failure.

*  *  * 

What you have to realise is that your success or failure depends, first and always, on your keeping in the right attitude and in the true psychic and spiritual atmosphere and allowing the Mother’s force to act through you….

    If I can judge from your letters, you take its support too much for granted and lay the first stress on your own ideas and plans and words about the work; but these whether good or bad, right or mistaken, are bound to fail if they are not instruments of the true Force…. You have to be always concentrated, always referring all difficulties for solution to the force that is being sent from here, always letting it act and not substituting your own mind and separate vital will or impulse….

   Proceed with your work, never forgetting the condition of success. Do not lose yourself in the work or in your ideas or plans or forget to keep yourself in constant touch with the true source. Do not allow anybody’s mind or vital influence or the influence of the surrounding atmosphere or the ordinary human mentality to come between you and the power and presence of the Mother.

*  *  * 

It is very satisfying to have closed so well the work you undertook for the Mother…overcoming all difficulties and ending in such a satisfactory result….But your work for the Mother is always sure to be the same, thorough, conscientious and skilful and inspired by a firm faith and openness to her force; where these things are, success is always sure.

VIII

Orderly harmony and organisation in physical things is a necessary part of efficiency and perfection and makes the instrument fit for whatever work is given to it.

*  *  * 

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There can be no physical life without an order and rhythm. When this order is changed, it must be in obedience to an inner growth and not for the sake of external novelty. It is only a certain part of the surface lower vital nature which seeks always external change and novelty for its own sake.

    It is by a constant inner growth that one can find a constant newness and unfailing interest in life. There is no other satisfying way.

*  *  * 

The impatience of things going wrong is the defect of a quality —an insistence on accuracy and order. The thing is to keep the quality and get rid of the defect.

*  *  * 

In the most physical things you have to fix a programme in order to deal with them, otherwise all becomes a sea of confusion and haphazard. Fixed rules have also to be made for the management of material things so long as people are not sufficiently developed to deal with them in the right way without rules. But in matters of the inner development and the sadhana it is impossible to map out a plan fixed in every detail and say, "Every time you shall stop here, there, in this way, on that line and no other." Things would become so tied up and rigid that nothing could be done; there could be no true and effective movement.

*  *  * 

In work there must be a rule and discipline and as much punctuality as possible in regard to time.

  What is good work and what is bad or less good work? All is Mother’s work and equal in the Mother’s eyes.

*  *  * 

To be able to be regular is a great force, one becomes master of one’s time and one’s movements.

*  *  * 

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Asceticism for its own sake is not the ideal of this yoga, but self-control in the vital and right order in the material are a very important part of it—and an ascetic discipline is better than loose absence of true control. Mastery of the material does not mean having plenty and profusely throwing it out or spoiling it as fast as it comes or faster. Mastery implies the right and careful utilisation of things and also a self-control in their use.

IX

Wanton waste, careless spoiling of physical things in an incredibly short time, loose disorder, misuse of service and materials due either to vital grasping or to tamasic inertia are baneful to prosperity and tend to drive away or discourage the Wealth-Power. These things have long been rampant in the society and, if that continues, an increase in our means might well mean a proportionate increase in the wastage and disorder and neutralise the material advantage. This must be remedied if there is to be any sound progress.

    A resolution means the will to try to get a thing done by the given time. It is not a binding "promise" that the thing will be done by that time. Even if it is not, the endeavour will have to continue, just as if no date had been fixed.

*  *  * 

Material things are not to be despised—without them there can be no manifestation in the material world.

*  *  * 

There is a consciousness in each physical thing with which one can communicate. Everything has an individuality of a certain kind, houses, cars, furniture etc. The ancient peoples knew that and so they saw a spirit or "genius" in every physical thing.

*  *  * 

What you feel about physical things is true—there is a conscious-42

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ness in them, a life which is not the life and consciousness of man and animal which we know, but still secret and real. That is why we must have a respect for physical things and use them rightly, not misuse and waste, ill-treat or handle with a careless roughness. This feeling of all being consciousness or alive comes when our own physical consciousness—and not the mind only—awakes out of its obscurity and becomes aware of the One in all things, the Divine everywhere.

*  *  * 

It was I suppose an idea that came through the physical mind, suggesting the following of a physical utility only and ignoring all other perceptions and motives. You must be on your guard against the ideas and suggestions of this physical mind and accept none without discrimination and subjection to a higher light.

*  *  * 

The rough handling and careless breaking or waste and misuse of physical things is a denial of the yogic consciousness and a great hindrance to the bringing down of the Divine Truth to the material plane.

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It is very true that physical things have a consciousness within them which feels and responds to care and is sensitive to careless touch and rough handling. To know or feel that and learn to be careful of them is a great progress of consciousness.

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