-009_Difficulties of the Path.htm

Section Nine

DIFFICULTIES OF THE PATH

All who enter the spiritual path have to face the difficulties and ordeals of the path, those which rise from their own nature and those which come in from outside. The difficulties in the nature always rise again and again till you overcome them; they must be faced with both strength and patience. But the vital part is prone to depression when ordeals and difficulties rise. This is not peculiar to you, but comes to all sadhaks—it does not imply an unfitness for the sadhana or justify a sense of helplessness. But you must train yourself to overcome this reaction of depression, calling in the Mother’s Force to aid you.

All who cleave to the path steadfastly can be sure of their spiritual destiny. If anyone fails to reach it, it can only be for one of the two reasons, either because they leave the path or because for some lure of ambition, vanity, desire, etc. they go astray from the sincere dependence on the Divine.

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There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the" soul draws towards the Divine, there may be a resistance

in the mind and the common form of that is denial and doubt—which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is, moreover, the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence in the continuation of the old movements, waves of them thrown on the mind and vital and body so that old "ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form, —opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that— first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is

possible when the inner being awakens, when one becomes conscious of the Self, of the inner Mind, the inner Vital, the inner Physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple,—until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, —when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master throughout, then there is no or little subjective suffering and the objective cannot affect either the soul or the other parts of the consciousness—the way is sunlit and a great joy and sweetness are the note of the whole sadhana. As for the outer attacks and adverse circumstances, that depends on the action of the Force transforming the relations of the being with the outer Nature; as the victory of the Force proceeds, they will be eliminated; but however long they last, they cannot impede the sadhana, for then even adverse things and happenings become a means for its advance and for the growth of the spirit.

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The difficulties that remain, although not identical, are similar in their cause and their fundamental nature to those you have either largely or completely overcome and they can be

conquered in the same way; it is a question of time and of acquiescence within yourself in the pressure from the Divine which . makes man change.

Human nature and the character of the individual are a formation that has arisen in and out of the inconscience of the material world and can never get entirely free from the pressure of that Inconscience. As consciousness grows in the being born into this material world, it takes the form of an Ignorance slowly admitting or striving with difficulty after knowledge and human nature is made of that Ignorance and the character of the individual is made from the elements of the Ignorance. It is largely mechanistic like everything else in material Nature and there is almost invariably a resistance and, more often than not, a strong and stubborn resistance to any change demanded from it. The character is made up of habits and it clings to them, is disposed to think them the very law of its being and it is a hard job to get it to change at all except under a strong pressure of circumstances. Especially in the physical parts, the body, the physical mind, the physical life movements, there is this resistance; the tamasic element in Nature is powerful there, what the Gita describes as aprakāśa, absence of light, and apravrtti, a tendency to inertia, inactivity, unwillingness to make an effort and, as a result, even when the effort is made, a constant readiness to doubt, to despond and despair, to give up, renounce the aim and the endeavour, collapse. Fortunately, there is also in human nature a sattwic element which turns towards light and a rajasic or kinetic element which desires and needs to act and can be made to desire not only change but constant progress. But these too, owing to the limitations of human ignorance and the obstructions of the fundamental inconscience, suffer from pettiness and division and can resist as well as assist the spiritual endeavour.

The spiritual change which yoga demands from human nature and individual character is, therefore, full of difficulties, one may almost say that it is the most difficult of all human aspirations and efforts. In so far as it can get the sattwic and the rajasic (kinetic) elements to assist it, its path is made easier but even the sattwic element can resist by attachment to old ideas, to preconceived notions, to mental preferences and partial judgments, to opinions and reasonings which come in the way of higher truth and to which it is attached: the kinetic element resists by its egoism, its passions, desires and strong attachments, its vanity and self-esteem, its constant habit of demand and many other obstacles. The resistance of the vital has a more violent character than the others and it brings to the aid of the others its own violence and passion and that is a source of all the acute difficulty, revolt, upheavals and disorders which mar the course of the yoga. The Divine is there, but He does not ignore the conditions, the laws, the circumstances of Nature; it is under these conditions that He does all His work, His work in the world and in man and consequently also in the sadhak, the aspirant, even in the God-knower and God-lover; even the saint and the sage continue to have difficulties and to be limited by their human nature. A complete liberation and a complete perfection or the complete possession of the Divine and possession by the Divine is possible, but it does not usually happen by an easy miracle or a series of miracles. The miracle can and does happen but only when there is the full call and complete self-giving of the soul and the entire widest opening of the nature.

Still, if the call of the soul is there, although not yet full, however great and obstinate the difficulties, there can be no final and irretrievable failure; even when the thread is broken, it is taken up again and reunited and carried to its end. There is a

working in the nature itself in response to the inner need which, however slowly, brings about the result. But a certain inner consent is needed; the progress that you have marked in yourself is due to the fact that there was this consent in the soul and also in part of the nature; the change was insisted on by the mind and desired by part of the vital; the resistance in part of the mind and part of the vital made it slow and difficult but could not prevent it.

You ask what I want you to do. What I want is that you should persist and give more and more that assent in you which brought about the progress you have made so that here too the resistance may diminish and eventually disappear.

And get rid of an exaggerated insistence on the use of reason and the correctness of your individual reasoning and its right to decide in all matters. The reason has its place especially with regard to certain physical things and general worldly questions —though even there it is a very fallible judge—or in the formation of metaphysical conclusions and generalisations; but its claim to be the decisive authority in matters of yoga or in spiritual things is untenable. The activities of the outward intellect there lead only to the formation of personal opinions, not to the discovery of Truth. It has always been understood in India that the reason and its logic or its judgment cannot give you the realisation of spiritual truths but can only assist in an intellectual presentation of ideas; realisation comes by intuition and inner experience. Reason and intellectuality cannot make you see the Divine, it is the soul that sees. Mind and the other instruments can only share in the vision when it is imparted to them by the soul and welcome and rejoice in it. But also the mind may prevent it or at least stand long in the way of the realisation or the vision. For its prepossessions, preconceived opinions

and mental preferences may build a wall of arguments against the spiritual truth that has to be realised and refuse to accept it if it presents itself in a form which does not conform to its own previous ideas: so also it may prevent one from recognising the Divine if the Divine presents himself in a form for which the intellect is not prepared or which in any detail runs counter to its prejudgments and prejudices. One can depend on one’s reason in other matters provided the mind tries to be open and impartial and free from undue passion and is prepared to concede that it is not always right and may err; but it is not safe to depend on it alone in matters which escape its jurisdiction, especially in spiritual realisation and in matters of yoga which belong to a different order of knowledge.

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The question you have put raises one of the most difficult and complicated of all problems and to deal with it at all adequately would need an answer as long as the longest chapter of The Life Divine. I can only state my own knowledge founded not on reasoning but on experience that there is such a guidance and that nothing is in vain in this universe.

If we look only at outward facts in their surface appearance or if we regard what we see happening around us as definitive, not as processes of a moment in a developing whole, the guidance is not apparent; at most, we see interventions occasional or sometimes frequent. The guidance can become evident only if we go behind appearances and begin to understand the forces at work and the way of their working and their secret significance. After all, real knowledge—even scientific knowledge—comes by going behind the surface phenomena to their hidden processes and causes. It is quite obvious that this^world is full of suffering

and afflicted with transience to a degree that seems to justify the Gita’s description of it as "this unhappy and transient world", anityam asukham. The question is whether it is a mere creation of Chance or governed by a mechanical inconscient law or whether there is a meaning in it and something beyond its present appearance towards which we move. If there is a meaning and if there is something towards which things are evolving, then inevitably there must be a guidance—and that means that a supporting Consciousness and Will is there with which we can come into inner contact. If there is such a Consciousness and Will, it is not likely that it would stultify itself by annulling the world’s meaning or turning it into a perpetual or eventual failure.

This world has a double aspect, it seems to be based on a material inconscience and an ignorant mind and life full of that inconscience: error and sorrow, death and suffering are the necessary consequences. But there is evidently too a partially successful, endeavour and an imperfect growth towards Light, Knowledge, Truth, Good, Happiness, Harmony, Beauty, at least a partial flowering of these things. The meaning of this world must evidently he in this opposition; it must be an evolution which is leading or struggling towards higher things out of a first darker appearance. Whatever guidance there is must be given under these conditions of opposition and struggle and must be leading towards that higher state of things. It is leading the individual, certainly, and the world, presumably, towards the higher state, but through the double terms of knowledge and ignorance, light and darkness, death and life, pain and pleasure, happiness and suffering; none of the terms can be excluded until the higher state is reached and established. It is not and cannot be ordinarily a guidance which at once rejects the darker terms; still less a guidance which brings us solely and always nothing but happiness, success and

good fortune. Its main concern is with the growth of our being and consciousness, the growth towards a higher self, towards the Divine, eventually towards a higher Light, Truth and Bliss; the rest is secondary, sometimes a means, sometimes a result, not a primary purpose.

The true sense of the guidance becomes clearer when we can go deep within and see from there more intimately the play of the forces and receive intimations of the Will behind them. The surface mind can get only an imperfect glimpse. When we are in contact with the Divine or in contact with an inner knowledge or vision, we begin to see all the circumstances of our life in the new light and observe how they all tended, without our knowing it, towards the growth of our being and consciousness, towards the work we had to do, towards some development that had to be made,—not only what seemed good, fortunate or successful but also the struggles, failures, difficulties, upheavals. But with each person the guidance works differently according to his nature, the conditions of his life, his cast of consciousness, his stage of development, his need of further experience. We are not automata but conscious beings and our mentality, our will and its decisions, our attitude to life and demand on it, our motives and movements help to determine our course: they may lead to much suffering and evil, but through it all, the guidance makes use of them for our growth in experience and consequently the development of our being and consciousness. All advance, by however devious ways, even in spite of what seems a going backwards or going astray, gathering whatever experience is necessary for the soul’s destiny. When we are in close contact with the Divine, a protection can come which helps or directly guides or moves us; it does not throw aside all difficulties, sufferings or dangers, but it carries us through

them and out of them—except where for a special purpose there is need of the opposite.

It is the same thing though on a larger scale and in a more complex way with the world-movement. That seems to move according to the conditions and laws or forces of the movement through constant vicissitudes, but still there is something in it that drives towards the evolutionary purpose, although it is more difficult to see, understand and follow than in the smaller and more intimate field of the individual consciousness and life. What happens at a particular juncture of the world-action or the life of humanity, however catastrophical, is not ultimately determinative. Here, too, one has to see not only the outward play of forces in a particular case or at a particular time but also the inner and secret play, the far-off outcome, the event that lies behind it all. Falsehood and Darkness are strong everywhere on the earth and have always been so and at times they seem to dominate; but there have also been not only gleams but outbursts of the Light. In the maze of things and the long course of Time, whatever may be the appearance of this or that epoch or movement, the growth of Light is there and the struggle towards better things does not cease. At the present time Falsehood and Darkness have gathered their forces and are extremely powerful; but even if we reject the assertion of the mystics and prophets since early times that such a condition of things must precede the Manifestation and is even a sign of its approach, yet it does not necessarily indicate the decisive victory—even temporary —of the Falsehood. It merely means that the struggle between the forces is at its acme. The result may very well be the stronger emergence of the best that can be; for the world-movement often works in that way. I leave it at that and say nothing more.

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This yoga is certainly difficult, but is any yoga really easy? You speak of the lure of liberation into the extra-cosmic Absolute, but how many who set out on the Path of Nirvana attain to it in this life or without a long, strenuous and difficult endeavour? Which of the paths has not to pass through the dry desert in order to reach the promised land? Even the path of Bhakti which is said to be the easiest is full of the lamentations of the bhaktas complaining that they call but the Beloved eludes their grasp, the place of meeting is prepared but even now Krishna does not come. Even if there is the joy of a brief glimpse or the passion of milan, it is followed by long periods of viraha. It is a mistake to think that any path of yoga is facile, that any is a royal road or short cut to the Divine, or that there can be, like a system of "French made easy" or "French without tears", also a system of "yoga made easy" or " yoga without tears". A few great souls prepared by past lives or otherwise lifted beyond the ordinary spiritual capacity may attain realisation more swiftly; some may have uplifting experiences at an early stage, but for most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. One cannot have the crown of spiritual victory without .the struggle or reach the heights without the ascent and its labour. Of all it can be said, "Difficult is that road hard to tread like the edge of a razor."

You find the path dry precisely because you have not yet touched the fringe of it. But all paths have their dry periods and for most, though not for all, it is so at the beginning. There is a long stage of preparation necessary in order to arrive at the inner psychological condition in which the doors of experience can open and one can walk from vista to vista—though even then new gates may present themselves and refuse to open until all is ready.

This period can be dry and desert-like unless one has the ardour of self-introspection and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which sees the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance. The description of yoga as "bitter like poison in the beginning" because of the difficulty and struggle, "but in the end sweet as nectar" because of the joy of realisation, the peace of liberation or the divine Ananda and the frequent description by sadhaks and bhaktas of the periods of dryness shows sufficiently that it is no unique peculiarity of this yoga. All the old disciplines recognised this and it is why the Gita says that yoga should be practised patiently and steadily with a heart that refuses to be overcome by despondency. It is a recommendation applicable to this path, but also to the way of the Gita and to the hard "razor path" of the Vedanta, to every other. It is quite natural that the higher the Ananda to come down, the more difficult may be the beginning, the drier the deserts that have to be crossed on the way.

Certainly, the supramental manifestation does not bring peace, purity, force, power or knowledge only; these give the necessary conditions for the final realisation, are part of it, but Love, Beauty and Ananda are the essence of its fulfilment. And although the supreme Ananda comes with the supreme fulfilment, there is no real reason why there should not be the Love and Ananda and Beauty on the way also. Some have found that even at an early stage before there was any other experience. But the secret of it is in the heart, not in the mind—the heart that opens its inner door and through it the radiance of the soul looks out in a blaze of trust and self-giving. Before that inner fire the debates of the mind and its difficulties wither away and the path however

long or arduous becomes a sunlit road not only towards but through love and Ananda.

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

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The supramental is not, as you imagine, something cold, hard and rock-like. It bears within it the presence of the Divine Love as well as the Divine Truth, and its reign here means for those who accept it, the straight and thornless path in which there is no wall or obstacle, of which the ancient Rishis saw the far-off promise.

The dark path is there and there are many who make, like the Christians, a Gospel of spiritual suffering; many hold it to be the unavoidable price of victory. It may be so under certain circumstances, as it has been in so many lives at the beginning, or one may choose to make it so. But then the price has to be paid with resignation, fortitude or a tenacious resilience. I admit that, if borne in that way, the attacks of the dark forces or the ordeals

they impose have a meaning. After each victory gained over them, there is then a sensible advance; often they seem to show us the difficulties in ourselves which we have to overcome and to say: "Here you must conquer"; but all the same it is a too dark and difficult way which nobody should follow on whom the necessity does not lie.

So many have done yoga relying on Tapasya or anything else, but not confident of any Divine Grace. It is not that, but the soul’s demand for a higher Truth or a higher Life that is indispensable. Where that is, the Divine Grace whether believed in or not will intervene. If you believe, that hastens and facilitates things; if you cannot yet believe, still the soul’s aspiration will justify itself, with whatever difficulty and struggle.

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I quite agree with you in not relishing the idea of another attack of this nature. I am myself, I suppose, more a hero by necessity than by choice-I do not love storms and battles, at least on the subtle plane. The sunlit way may be an illusion,-though I do not think it is,-for I have seen people treading it for years; but a way with only natural or even only moderate fits of rough weather, a way without typhoons surely is possible-there are so many examples; durgam pathastat may be generally true and certainly the path of Laya or Nirvana is difficult in the extreme to most (although in my case I walked into Nirvana without intending it or rather Nirvana walked casually into me not so far from the beginning of my yogic career without asking my leave). But the path need not be cut by periodical violent storms, though that it is so for a great many is an obvious fact. But even for these if they stick to it, I find that after a certain point the storms diminish in force, frequency, duration. That is why I insisted

so much on your sticking—for if you stick, the turning-point is bound to come. I have seen some astonishing instances recently of this typhoonic periodicity beginning to fade out after years and years of violent recurrence.

These things are not part of the normal difficulties, however acute, of the nature but special formations—tornadoes which start (usually from a particular point, sometimes varying) and go whirling round in the same circle always till it is finished…. To dissolve it ought to be possible if one sees it for what it is and is resolved to get rid of it—never allowing any mental justification of it, however logical, right and plausible the justification may seem to be—always replying to all the mind’s arguments or the vital’s feelings in favour of it, like Cato to the debaters, "Delenda est Carthago"—"Carthage has to be destroyed", Carthage in this case being the formation and its nefarious circle.

Anyway the closing idea in your letter is the right one. "The Divine is worth ferretting out even if oceans of gloom have to be crossed." If you could confront the formation always with that firm resolution, it should bring victory.

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Thirst for the Divine is one thing and depression is quite another, nor is depression a necessary consequence of the thirst being unsatisfied, that may lead to a more ardent thirst or to a fixed resolution and persistent effort or to a more yearning call or to a psychic sorrow which is not at all identical with depression and despair. Depression is a clouded grey state in its nature and it is more difficult for fight to come through clouds and greyness than through a clear atmosphere. That depression obstructs the inner light is a matter of general experience. The Gita says expressly, "Yoga should be practised persistently with a heart free from

depression"— anirvinnacetasā. Bunyan in The Pilgrim’s Progress symbolises it as the Slough of Despond, one of the perils of the way that has to be overcome. It is, no doubt, impossible to escape from attacks of depression, almost all sadhaks go through these attacks, but the principle is that one should react against them and not allow them by any kind of mental encouragement or acceptance of their suggestions to persist or grow chronic.

It is hardly a fact that sorrow is necessary in order to make the soul seek the Divine. It is the call of the soul within for the Divine that makes it turn, and that may come under any circumstances—in full prosperity and enjoyment, at the height of outward conquest and victory without any sorrow or disappointment, but by a sudden or growing enlightenment, by a flash of light in the midst of sensuous passion, as in Bilwamangal, by the perception that there is something greater and truer than this outward life lived in ego and ignorance. None of these turns need be accompanied by sorrow and depression. Often one turns saying, "Life is all very well and interesting enough as a game, but it is only a game, the spiritual reality is greater than the life of mind and senses." In whatever way it comes, it is the call of the Divine or the soul’s call to the Divine that matters, the attraction of it is something far greater than the things that usually hold the nature. Certainly if one is satisfied with life, entranced by it so that it shuts out the sense of the soul within or hampers the attraction to the Divine, then a period of vairagya, sorrow, depression, a painful breaking of the vital ties may be necessary and many go through that. But once the turn made, it should be to the one direction and a perpetual vairagya is not needed. Nor when we speak of cheerfulness as the best condition, do we mean a cheerful following of the vital life, but a cheerful following of the path to the Divine which is not

impossible if the mind and heart take the right view and posture. At any rate, if positive cheerfulness is not possible in one’s case, still one should not acquiesce in or mentally support a constant depression and sadness. That is not at all indispensable for keeping turned to the Divine.

In speaking of the Buddhist and his nine years of the wall and other instances, the Mother was only disproving the view that not having succeeded in seven or eight years meant unfitness and debarred all hope for the future. The man of the wall stands among the greatest names in Japanese Buddhism and his long sterility did not mean incapacity or spiritual unfitness; but apart from that there are many who have gone on persisting for long periods and finally prevailed. It is a common, not an uncommon experience.

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Buddhism is the turning away from duhkha and its causes to the attracting face of Nirvana. The duhkhavāda did not exist in India, except in the theory of the Vaishnava viraha; otherwise it was not considered as a means or even a stage of the sadhana. But that does not mean that duhkha does not come in the sadhana; it comes and has to be rejected and overcome, overpassed— excepting the psychic sorrow which does not disturb or depress but rather liberates the vital. To make a vāda or gospel of sorrow is dangerous because sorrow, if indulged, becomes a habit, sticks and few things, if once they stick, can be more sticky.

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Suffering is not inflicted as a punishment for sin or for hostility —that is a wrong idea. Suffering comes like pleasure and good fortune as an inevitable part of life in the ignorance. The dualities

of pleasure and pain, joy and grief, good-fortune and ill-fortune are the inevitable results of the ignorance which separates us from our true consciousness and from the Divine. Only by coming back to it can we get rid of suffering. Karma from the past lives exists, much of what happens is due to it, but not all. For we can mend our karma by our own consciousness and efforts. But the suffering is simply a natural consequence of past errors, not a punishment, just as a burn is the natural consequence of playing with fire. It is part of the experience by which the soul through its instruments learns and grows until it is ready to turn to the Divine.

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Sometimes pain and suffering are means by which the soul is awakened and pushed forward to the Divine. That is the experience on which X constantly dwells as he has suffered much in his life—but all do not find it like that.

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The attitude you express in your letter is quite the right one— whatever sufferings come on the path, are not too high a price for the victory that has to be won and if they are taken in the the right spirit, they become even a means towards the victory.

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I cannot say that I follow very well the logic of your doubts. How does the suffering of a noble and selfless friend invalidate the hope of yoga There are many dismal spectacles in the world, but that is after all the very reason why yogahas to be done. If the world were all happy and beautiful and ideal, who would

want to change it or find it necessary to bring down a higher consciousness into the earthly Mind and Matter? Your other argument is that the work of the yoga itself is difficult, not easy, not a happy canter to the goal. Of course it is, because the world and human nature are what they are. I never said it was easy or that there were not obstinate difficulties in the way of the endeavour. Again, I do not understand your point about raising up a new race by my going on writing "trivial" letters ten hours a day. Of course not—nor by writing important letters either; even if I were to spend my time writing fine poems it would not build up a new race. Each activity is important in its own place —an electron or a molecule or a grain may be small things in themselves, but in their place they are indispensable to the building up of a world; it cannot be made up only of mountains and sunsets and streamings of the aurora borealis—though these have their place there. All depends on the force behind these things and the purpose in their action—and that is known to the Cosmic Spirit which is at work; and it works, I may add, not by the mind or according to human standards but by a greater consciousness which, starting from an electron, can build up a world and, using a tangle of ganglia, can make them the base here for the works of the Mind and Spirit in Matter, produce a Ramakrishna, or a Napoleon, or a Shakespeare. Is the life of a great poet either made up only of magnificent and important things? How many trivial things had to be dealt with and done before there could be produced a "KING LEAR" or a "HAMLET"? Again, according to your own reasoning, would not people be justified in mocking at your pother-so they would call it, I do not-about metre and scansion and how many ways a syllable can be read? Why, they might say, is he wasting his time in trivial prosaic things like this when he might have been spending,

it in producing a beautiful lyric or fine music? But the worker knows and respects the material with which he must work and he knows why he is busy with "trifles" and small details and what is their place in the fullness of his labour.

As for faith, you write as if I never had a doubt or any difficulty. I have had worse than any human mind can think of. It is not because I have ignored difficulties, but because I have seen them more clearly, experienced them on a larger scale than anyone living now or before me that, having faced and measured them, I am sure of the results of my work. But even if I still saw the chance that it might come to nothing (which is impossible), I would go on unperturbed, because I would still have done to the best of my power the work that I had to do and what is so done always counts in the economy of the universe. But why should I feel that all this may come to nothing when I see each step and where it is leading and every week, every day—once it was every year and month and hereafter it will be every day and hour —brings me so much nearer to my goal? In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.

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As for the blows, well, are they always given by the yoga? Is it not sometimes the sadhak of the yoga who gives blows to himself? There are plenty of blows in ordinary fife according to my experience. Blows are the order of existence: our own nature and the nature of things bring them upon us until we learn to present to them a back which they cannot touch.

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It is a lesson of life that always in this world everything fails a man-only the Divine does not fail him, if he turns entirely to the Divine. It is not because there is something bad in you that blows fall on you-blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life.

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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.

* *

Yoga has always its difficulties, whatever yoga it be. Moreover, it acts in a different way on different seekers. Some have to overcome the difficulties of their nature first before they get any experiences to speak of, others get a splendid beginning and all the difficulties afterwards, others go on for a long time having alternate risings to the top of the wave and then a descent into the gulfs and so on till the difficulty is worked out, others have a smooth path which does not mean that they have no difficulties —they have plenty, but they do not care a straw for them, because they feel that the Divine will help them to the goal or that he is with them even when they do not feel him—their faith makes them imperturbable.

* *

The headache if it comes is only a result of the body not being accustomed to the pressure or else to some resistance there. The difficulties of course rise up, but it is not always in the beginning. Sometimes the first effect is such that one feels as if there were no difficulties,—they rise afterwards when the exultation wanes and the normal consciousness has a chance to assert itself against the flood of power or light from above. There is a resistance that has to be fought out or worked out—fought out if the nature is unsteady or insists violently, worked out if the will is steady and the nature moderate in its reactions. On the other hand if there has been a long preparation and the resistances of the nature have been already largely dealt with by the psychic or by the enlightened mental will, then there are no primary or later aggravations

but a steady and quiet pushing through of the change, the remaining difficulties falling away of themselves as the new consciousness develops, or else there may be no difficulties at all, only a necessary readjustment and change.

* *

I have never said that yoga or that this yoga is a safe and easy path. What I say is that anyone who has the will to go through, am go through. For the rest, if you aim high there is always the danger of a steep fall if you misconduct your aeroplane. But the danger is for those who allow themselves to entertain a double being, aiming high but also indulging their lower outlook and hankerings. What else can you expect when people do that? You must become single-minded, then the difficulties of the mind and vital will be overcome. Otherwise, those who oscillate between their heights and their abysses will always be in danger till they have become single-minded. That applies to the "advanced" as well as to the beginner. These are facts of nature; I can’t pretend for anybody’s comfort that they are otherwise. But there is the fact also that nobody need keep himself in this danger. One mindedness, surrender to the Divine, faith, true love for the Divine, complete sincerity in the will, spiritual humility (real, not formal)-there are so many things that can be a safeguard against any chance of eventual downfall. Slips, stumbles, difficulties, upsettings everyone has; one can’t be assured against these things, but if one has the safeguards, they are transitory, help the nature to learn and are followed by a better progress.

* *

If X has allowed any fall in her consciousness and action which retards her sadhana and is not yet able wholly to overcome her

weakness, that is no reason why you should allow her difficulty to overcome your faith and endeavour. There is no natural connection between the two and no reason why there should be— it is only your mind that is making one. Each sadhak has his own separate sadhana, his own difficulties, his own way to follow. His sadhana is between him and the Divine; no one else has a part in it. Nor is there any reason why, even if one falls or fails, the other should torment himself for that, lose his faith and abandon his way. X’s struggle, whatever its nature or limits, is her own and concerns herself and the Mother. It is not yours and ought not to touch or concern you at all; if you allow it to touch and shake you because she happens to be your sister, you bring in an unnecessary difficulty to add to your own and hamper your own progress. Keep to your own path, concentrate on your own obstacles to overcome them. As for her, you can at most pray to the Divine Power to help her and leave it there.

* *

There is no reason to have a vague doubt about one’s own future founded upon no other ground than the failure of others. That is what X and Y are always doing, and it is a great disturber of their progress. Why not instead, if one is to go by others, gather hope from the example of those who are satisfied and progressing? It is true however that these do not show their success as the others do their failure. However, that apart, failure comes by very positive errors and most by the absence of an invariable and unflagging aspiration or effort. The effort demanded of the sadhak is that of aspiration, rejection and surrender. If these three are done the rest is to come of itself by the Grace of the Mother and the working of her force in you. But of the three the most important is surrender of which the first necessary form is trust and

confidence and patience in difficulty. There is no rule that trust and confidence can only remain if aspiration is there. On the contrary when even aspiration is not there because of the pressure of inertia, trust and confidence and patience can remain. If trust and patience fail when aspiration is quiescent, that would mean that the sadhak is relying solely on his own effort—it would mean "Oh, my aspiration has failed, so there is no hope for me. My aspiration fails so what can Mother do?" On the contrary, the sadhak should feel "Never mind, my aspiration will come back again. Meanwhile I know that the Mother is with me even when I do not feel her; she will carry me through even the darkest period." That is the fully right attitude you must have. To those who have it depression could do nothing; even if it comes it has to return baffled. That is not tamasic surrender. Tamasic surrender is when one says "I won’t do anything; let Mother do everything. Aspiration, rejection, surrender even are not necessary. Let her do all that in me." There is a great difference between the two attitudes. One is that of the shirker who won’t do anything, the other is that of the sadhak who does his best but when he is reduced to quiescence for a time and things are adverse, keeps always his trust in the Mother’s force and presence behind all and by that trust baffles the opposition force and calls back the activity of the sadhana.

* *

X’s fall after his one year’s rapid progress had obvious reasons in his character which do not exist in others. It is well-known to all yogis that a fall is possible and the Gita speaks of it more than once. But how does the fall prove that spiritual experience is not true and genuine? The fall of a man from great height does not prove that he never reached a great height.

* *

A man who has risen high can fall low, especially if his experiences are only through the spiritual mind and the vital and physical remain as they were. But it is an absurdity to say that he is sure to fall low.

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

Your circumstances are not different from those of others in the beginning and for a long time afterwards. You have come away from the family life, but something in your vital has still kept a habit of response and it is that that is being used to pull you away. This is aided by the impatience of the vital because there is no rapid spiritual progress or continuous good condition —things which even the greatest sadhaks take time to acquire. Circumstances combine to assist the pull—things like X’s illness or your husband’s appeals which when he soothes and flatters and prays and promises instead of being offensive succeed in mollifying you and creating a condition of less effective defence. And there is the vital Nature and its powers suggesting this and that, that you are not fit, that there is no aspiration, that the Mother and Sri Aurobindo do not help, are displeased, do not care, and it is best to go home.

All that most sadhaks have gone through and come out of it and left the old bonds behind them. There is no reason why you should not do so too. Our help is there always, it is not given at one time and withheld at another, nor given to some and denied to others. It is there for all who make the effort and have the will to arrive. But you have to be steady in your will and not be taken in and deceived by the suggestions from outside or those that come in the shape of your own adverse thoughts and depressions —you have to fight these and surmount them. It may take a shorter or longer time according to your energy in combating and overcoming them. But everybody has to make that effort of mastery and overcome the old vital nature.

As for your going over there, you have to look at yourself and see clearly what is wanting to take you there. The plea from inability to do the sadhana has no value whatever. It is merely a plea put forward by the opposing elements in the vital and

strengthened by the suggestion of adverse forces. If you say that you find your attachment to husband and son or others /is sa strong that your soul and your aspiration can do nothing against it and home is the real place for you, then of course your departure is inevitable—but such a statement can hardly in your case be accepted as true. Or if you say that still the pull is so great that you think it better to go for a time and test yourself and exhaust it, then that might just be true for a time, if the vital has risen up strongly; and we would not say no as we did not say no when you wanted to go and nurse X. But even in that case it would be wiser for you to examine it seriously and not make a decision on the strength of a condition which could pass otherwise. Your husband’s letters have no value for us; he has always written like that whenever he saw any hope of your corning away from here; at other times he has a very different tone.

I have put the whole thing before you at length. For us the straight course is always to keep on one’s way, whatever the difficulties, until one has got mastery and the way becomes smoother. But at bottom the decision must be left with the sadhak himself—one can press for the right choice but one cannot command that he should make it.

* *

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.

* *

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.

* *

It is different parts of the being that have these different movements. It is, as you say, something in you, something in the vital that has the "insincerity" or the attraction to the wrong confused condition; but this you should not regard as yourself, but as part of the old nature which has to be transformed. So it is something in the physical that has the obscurity and the unconsciousness; but this too you should not look at as yourself, but as something formed in the exterior nature which has to be changed and will be changed. The real "you" is the inner being, the soul, the psychic being, that which calls the peace and the quiet and the working of the force.

To discuss with others, especially when they are in a bad state, is always a mistake. It is very easy for the disturbance in them to fall upon you while you speak even without your noticing it; it is afterwards that you feel it. That is why I told you to ignore X and what he says when he is in a bad state.

* *

Everybody is an amalgamation not of two, but of many personalities. It is part of the yogic perfection in this yoga to accord and transmute them so as to "integrate" the personality.

* *

I don’t think that it can be said that you have no personality. Coordination and harmonisation of parts is absent in many; it is a thing that has to be attained to or built up. Moreover at a certain stage in sadhana there is almost always a disparity or opposition between the parts that are already turned towards the Truth and are capable of experience and others that are not and pull one down to a lower level. The opposition is not equally acute in all cases, but in one degree or another it is almost

universal. Coordination and organisation can be satisfactorily-done only when this is overcome. Till then oscillations are inevitable….These are not difficulties that ought to prevent you from looking beyond them to the ultimate spiritual issue out of this flux of contending forces of Nature.

* *

You must remember that your being is not one simple whole, all of one kind, of one piece, but complex, made up of many things. There are the inner parts of the being which are easily conscious of the Truth and Divine,—when these come forward, then all is well. There is the external being which is full of past ignorance and defect and weakness, but has begun to change. It is not yet sufficiently changed or changed in all its parts. When any part that is partly changed opens strongly to the peace and force, then all the rest become either quite quiet or not very active and you are aware of the peace and force and at ease or else aware only vaguely of confusion etc. somewhere. But when something ignorant comes up from below or is a little prominent (or else some old movement of consciousness that was thrown out returns and clouds you), then you feel the peace, the force as something alien to you, or non-existent or outside you or at a distance. If you keep the quiet persistently, then this instability will begin to decrease, the Mother’s Force will get in everywhere and, though there will still be much to do, there will be a firm foundation for what has to be done.

* *

I have explained to you that there is a division between your internal and external being-as it is in the case of most people. Your inner being wants and has always wanted the Truth and

the Divine—when the peace and power are felt it comes forward and you feel it as yourself and understand things and grow in knowledge and happiness and true feeling. The external nature is being changed by the influence of the inner being, but what is pushed out returns constantly from old habit—and then you feel this old nature as if it were yourself. This external nature has been like that of almost all human beings, like that of most of the sadhaks here, selfish and full of desires and wanting its own desires, not the Truth and the Divine. When it returns like this and covers you up, all these old ideas and feelings which are always the same take hold of you and try to push you to despair—for it is an enemy force that pushes them back into you. The difficulty is that your physical consciousness does not yet know how to reject this when it comes. The inner being rejects it, but as the physical consciousness lets it in, the inner being is pushed back for the time being. You must absolutely learn not to allow this thing to come in, not to indulge and support it when it comes. It is a falsehood and cannot be anything else, and by falsehood I mean not only contrary to the sadhana and contrary to the Divine truth, but contrary to the truth of your own inner being and of your soul’s aspiration and your heart’s desire. How can such a thing be true? it exists but that does not make it the truth of your being. It is the soul, the inner being that is the true self in every one. It is that you must know to be your self and reject this as a false thing imposed on you by the lower ignorant Nature.

* *

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 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.

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 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 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 fight and can be of great use to you in overcoming 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.

* *

Yes, the solution is certainly the Divine Grace—it comes of itself intervening suddenly or with an increasing force when all is ready. Meanwhile, it is there behind all the struggles, and "the unconquerable aspiration for the light" of which you speak is the outward sign that it will intervene. As for the two natures, it is only one form of the perpetual duality in human nature from which nobody escapes, so universal that many systems recognise it as a standing feature to be taken account of in their discipline, two Persona;, one bright, one dark, in every human being. If that were not there, yoga would be an easy walk-over and there would be no struggle. But its presence is not any reason for thinking that there is unfitness; the obstinacy of the worldly element is also not a reason, for it is always obstinate in its very nature. It is like the Germans in their trenches, falling back and digging: themselves in for a new mass attack, every time they are baffled. But for all that, if the bright Person is equally determined not to be satisfied without the crown of light, if it is strong enough to make the being unable to rest content in lesser things, then that is the sign that the being is called, one of the elect in spite of outward appearances and its own doubts and despairs—who has them not, not even a Christ or a Buddha is without them— and that the inner spirit will surely win in the end. There is no cause for any apprehension on that score.

* *

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.

III

There are only three fundamental obstacles that can stand in the way:

(1) Absence of faith or insufficient faith.

(2) Egoism—the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits.

(3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its capacity or the power of the Divine—or for some other more subconscient reason. You have to see for yourself which of these it is.

* *

The main difficulty in the sadhana consists in the movements of the lower nature, ideas of the mind, desires and attractions of the vital, habits of the body consciousness that stand in the way of the growth of the higher consciousness—there are other difficulties but these make the bulk of the opposition.

* *

Each part of the nature wants to go on with its old movements and refuses, so far as it can, to admit a radical change and progress, because that would subject it to something higher than itself and deprive it of its sovereignty in its own field, its separate empire. It is this that makes transformation so long and difficult a process.

Mind gets dulled because at its lower basis is the physical mind with its principle of tamas or inertia—for in matter inertia is the fundamental principle. A constant or long continuity of higher experiences produces in this part of mind a sense of exhaustion or reaction of unease or dullness. Trance or samādhi is a way of escape—the body is made quiet, the physical mind is in a state of torpor, the inner consciousness is left free to go on with its experiences. The disadvantage is that trance becomes indispensable and the problem of the waking consciousness is not solved; it remains imperfect.

* *

The existence of imperfections, even many and serious imperfections, cannot be a permanent bar to progress in the yoga. (I do not speak of a recovery of the former opening, for according to my experience, what comes after a period of obstruction or struggle is usually a new and wider opening, some larger consciousness and an advance on what had been gained before and seems—but only seems—to be lost for the moment.) The only bar that can be permanent—but need not be, for this too can change—is insincerity, and this does not exist in you. If imperfection were a bar, then no man could succeed in yoga; for all are imperfect, and I am not sure, from what I have seen, that it is not those who have the greatest power for yoga who have too, , very often, or have had the greatest imperfections. You know, I

suppose, the comment of Socrates on his own character; that could be said by many great yogins of their own initial human nature. In yoga the one thing that counts in the end is sincerity and with it the patience to persist in the path—many even without this patience go through, for in spite of revolt, impatience, depression, despondency, fatigue, temporary loss of faith, a force greater than one’s outer self, the force of the Spirit, the drive of the soul’s need, pushes them through the cloud and the mist to the goal before them. Imperfections can be stumbling-blocks and give one a bad fall for the moment, but not a permanent bar. Obscurations due to some resistance in the nature can be more serious causes of delay, but they too do not last for ever.

The length of your period of dullness is also no sufficient reason for losing belief in your capacity or your spiritual destiny. I believe that alternations of bright and dark periods are almost a universal experience of yogis, and the exceptions are very rare. If one inquires into the reasons of this phenomenon,—very unpleasant to our impatient human nature,—it will be found, I think, that they are in the main two. The first is that the human consciousness either cannot bear a constant descent of the Light or Power or Ananda, or cannot at once receive and absorb it; it needs periods of assimilation; but this assimilation goes on behind the veil of the surface consciousness; the experience or the realisation that has descended retires behind the veil and leaves this outer or surface consciousness to lie fallow and become ready for a new descent. In the more developed stages of the yoga these dark or dull periods become shorter, less trying as well as uplifted by the sense of the greater consciousness which, though not acting for immediate progress yet remains and sustains the outer nature. The second cause is some resistance, something in the human nature that has not felt the former descent, is not ready,

is perhaps unwilling to change,—often it is some strong habitual formation of the mind or the vital or some temporary inertia of the physical consciousness and not exactly a part of the nature, —and this, whether showing or concealing itself, thrusts up the obstacle. If one can detect the cause in oneself, acknowledge it, see its workings and call down the Power for its removal, then the periods of obscurity can be greatly shortened and their acuity becomes less. But in any case the Divine Power is working always behind and one day, perhaps when one least expects it, the obstacle breaks, the clouds vanish and there is again the light and the sunshine. The best thing in these cases is, if one can manage it, not to fret, not to despond, but to insist quietly and keep oneself open, spread to the Light and waiting in faith for it to come; that I have found shortens these ordeals. Afterwards, when the obstacle disappears, one finds that a great progress has been made and that the consciousness is far more capable of receiving and retaining than before. There is a return for all the trials and ordeals of the spiritual life.

* *

The yogi arrives at a sort of division in his being in which the inner Purusha, fixed and calm, looks at the perturbations of the outer man as one looks at the passions of an unreasonable child; that once fixed, he can proceed afterwards to control the outer man also; but a complete control of the outer man needs a long and arduous tapasya.

But even from a siddha yogi you cannot always expect a perfect perfection: there are many who do not even care for the perfection of the outer nature which cannot be held as a disproof of their realisation and experience. If you so regard it, you have to rule out of court the greater number of yogis of the past and the Rishis of the old time also.

I own that the ideal of my yoga is different, but I cannot bind by it other spiritual men and their achievements and discipline. My own ideal is transformation of the outer nature, perfection as perfect as it can be. But you cannot say that those who have not achieved it or did not care to achieve it had no spirituality. Beautiful conduct—not politeness which is an outer thing, however valuable—but beauty founded upon a spiritual realisation of unity and harmony projected into life, is certainly part of the perfect harmony.

* *

But when on earth were politeness and good society manners considered as a part or a test of spiritual experience or true yogic siddhi? It is no more a test than the capacity of dancing well or dressing nicely. Just as there are very good and kind men who are boorish and rude in their manners, so there may be very spiritual men (I mean here by spiritual men those who have had deep spiritual experiences) who have no grasp over physical life or action (many intellectuals too, by the way, are like that) and are not at all careful about their manners. I suppose I myself am accused of rude and arrogant behaviour because I refuse to see people, do not answer letters, and a host of other misdemeanours. I have heard of a famous recluse who threw stones at anybody coming to his retreat because he did not want disciples and found no other way of warding off the flood of candidates. I at least would hesitate to pronounce that such people had no spiritual life or experience. Certainly, I prefer that sadhaks should be reasonably considerate towards each other, but that is for the rule of collective life and harmony, not as a siddhi of the yoga or an indispensable sign of inner experience.

You write as if the moment one had any kind of spiritual

experience or realisation, one must at once become a perfect person without defects or weaknesses. That is to make a demand which it is impossible to satisfy and it is to ignore the fact that spiritual life is a growth and not a sudden and inexplicable miracle. No sadhak can be judged as if he were already a siddha yogi, least of all those who have only travelled a quarter or less of a very long path. Even great yogis do not claim perfection and you cannot say that because they are not absolutely perfect, therefore their spirituality is false or of no use to the world. There are, besides, all kinds of spiritual men: some who are content with spiritual experience and do not seek after an outward perfection or progress, some who are saints, others who do not seek after sainthood, others who are content to live in the cosmic consciousness in touch or union with the All but allowing all kinds of forces to fly through them, e.g., in the typical description of the Paramhansa. The ideal I put before our yoga is one thing but it does not bind all spiritual life and endeavour. The spiritual life is not a thing that can be formulated in a rigid definition or bound by a fixed mental rule; it is a vast field of evolution, an immense kingdom potentially larger than the other kingdoms below it, with a hundred provinces, a thousand types,. stages, forms, paths, variations of the spiritual ideal, degrees of spiritual advancement. It is from the basis of this truth that things regarding spirituality and its seekers must be judged, if they are to be judged with knowledge. It is only by so understanding it that one can understand it truly, either in its past or in its future or put in their place the spiritual men of the past and the present or relate the different ideals, stages, etc. thrown up in the spiritual evolution of the human being.

* *

I reply to your letter as Mother is still too much occupied to write.

What was in her view at the time was what is called in the psychology of Indian yoga a "sattwic" perfection, perfection in the form of the qualities and actions such as well satisfy a mental idealism and be very visible and appreciable to others. This often generates a kind of pride and self-righteousness, a "sattwic" egoism, which makes the consciousness rigid and not flexible and plastic to the Divine Will. The true spiritual perfection is not so much of form; it is of the very substance of the consciousness and, as it consists at its base in an entire harmony with the Divine Consciousness and a free and plastic self-adaptation at each moment to the Divine Will, its forms and the forms of its action are not so easily visible or appreciable. The word righteous does not apply to its movements—they are simply right because they are in unison with the Divine.

Obviously real imperfections are not to be indulged—to take that as a principle would be dangerous; the "apparent" imperfections are those which might appear so to an outward view only. A "righteous" anger might easily be part of that self-righteousness which the Mother had in view, and to be identified with the movement of anger righteous or otherwise is spiritually undesirable. But a movement of the kind meant may seem to an outward view identical with the movements of imperfection in the nature, yet be quite the right one in the sense of tightness which I have indicated above. It is not a question of any particular action or attitude to be taken but of the consciousness within giving a free and supple expression to the Divine Will acting through it.

Cakye-Muni is a name of Buddha, "the sage of Cakyas"— the clan to which Buddha belonged by birth and of which his father was the "king".

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

* *

Hardly anyone is strong enough to overcome by his own unaided aspiration and will the forces of the lower nature; even those who do it get only a certain kind of control, but not a complete mastery. Will and aspiration are needed to bring down the aid of the Divine Force and to keep the being on its side in its dealings with the lower powers. The Divine Force fulfilling the spiritual will and the heart’s psychic aspiration can alone bring about the conquest.

* *

As I have told you it is no longer useful to think of right understanding and wrong movements and get upset when they are felt to be not there or imperfect. Nobody can change himself—even the strongest sadhaks here recognise that. Their effort is to let the Peace, Force, Light, Ananda of the Mother come in, to let that grow—for that will change them, they know. So long as it is not there, has not yet touched, is not growing, they struggle with the mind and vital, because they cannot help doing so and it is necessary for preparing the consciousness a little to admit the Peace and Force. But once these have touched, the only thing to do is to lay all the stress on that, trust to it, surrender and give

oneself to it—for the straight road is found and the true power and consciousness have been experienced.

* *

The only truth in your other experience—which, you say, seems at the time so true to you,—is that it is hopeless for you or anyone to get out of the inferior consciousness by your or his unaided effort. That is why when you sink into this inferior consciousness, everything seems hopeless to you, because you lose hold for a time of the true consciousness. But the suggestion is untrue, because you have an opening to the Divine and are not bound to remain in the inferior consciousness.

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

* *

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

To turn all actions automatically into worship cannot be done by thought control only; there must be a strong aspiration in the heart which will bring about some realisation or feeling of the presence of the One to whom worship is offered. The bhakta

does not rely on his own effort alone, but on the grace and power of the Divine whom he adores.

* *

These obstacles are usual in the first stages of the sadhana. They are due to the nature being not yet sufficiently receptive. You should find out where the obstacle is, in the mind or the vital, and try to widen the consciousness there, call in more purity and peace and in that purity and peace offer that part of your being sincerely and wholly to the Divine Power.

* *

The real reason of the difficulty and the constant alternation is the struggle between the veiled true being within and the outer nature, especially the lower vital full of desires and the physical mind full of obscurity and ignorance. The struggle is inevitable in human nature and no sadhak escapes it; everyone has to deal with that obscurity and resistance and its obstinacy and constant recurrence; for the lower nature is not only persistent in its repetitions and returns, but even when it is on the point of changing, the general Powers of that plane in universal Nature try to keep up the resistance by bringing back the old movements at each step in order to prevent the progress from being confirmed for good and made final. It is true therefore that a constant sadhana persistent and unceasing is necessary if one wants to go quickly-though even otherwise one will arrive if the soul within has the call, for the soul will persist and after each obscuration or stumble will bring back the light and drive one on on the path till it feels that it is at last secure of a smooth and easy march to the goal.

* *

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 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.

* *

I do not think there is any sadhak however advanced who has the full consciousness all the time. These changes come and one cannot help it because there is something of the ordinary consciousness that is still left and it comes up to be dealt with. One has to understand this and not get upset-for getting upset only delays the process. If the true consciousness were constant in its fullness, the sadhana would be finished and there would be the siddhi. That cannot come at once.

* *

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

* *

You should realise that these periods of clouding are not due to any special incapacity or perversity in you—even the best sadhaks

have them. It is the difficulty of the human nature in getting transformed. This difficulty sometimes takes the form of a bad will in the vital somewhere or a tendency in the physical to cling to old mistakes and old habits or to shrink from the trouble of transformation—but in these respects you have made a great progress. What is there, is the mechanical habit of the lower nature in general—mechanical, not voluntary—to repeat the old movements to which it has been or was quite recently accustomed when any strong wave of them comes in from the surrounding universal Nature. This creates a kind of recurrence of relapse into the states which the spiritual progress is pushing out and it is not easy to get rid of this recurrence altogether. The one thing when they come is not to get distressed or upset, to realise what it is and to remain very quiet calling for the Mother’s Force to push it away. In this way the habit of these recurrences diminishes, the strength and intensity also, and on the other side one is able to recall the true consciousness and the true force, the bright happy peaceful open condition more and more easily and quicker. One can then proceed on an assured basis to a more and more positive progress.

* *

These periods of difficulty inevitably come—none is without them, for the lower nature is there in all. What you have to do is to keep the firmness of which you speak and persevere till the Divine Power and your will together have dealt with what rises from below. Why do you regard what rises and shows itself as if it were peculiar to yourself? They are part of the very substance of the lower vital of the human being and there is no one who is without them. So their presence does not at all mean that you cannot reach the Mother. When the mind and soul have chosen

the goal, the rest is bound to follow; only as they are more obscure, the resistance there is more blind and obstinate. But even in your vital there is now fixed the will to attain, it is only a lower part there that has had the habit of responding to these things and therefore when a wave comes, it does not know how to avoid and is swallowed up for a time. It can be for a time only, because these things are no longer really yours, since the central being and the greater part of the nature no longer desire them. You have only to go on firmly and the time will come when the waves no longer rise.

* *

It is no doubt the pressure of the psychic in you which you express in the letter. That is how the psychic being wants it to be. But it is a mistake to accept any suggestion of self-distrust or incapacity on the ground that it is not like that yet or is not always like that. These things always take time; even after they have begun, they always take time. It is impossible to expect from the mixed and confused nature of the human being that it should be constantly in a state of ardent aspiration, perfect faith and love or full and constant openness to the Divine Force. There is the mental with its limited knowledge and its hesitations, there is the vital with its desires, unwillingnesses and its struggles; there is the physical with its obscurity, slowness and inertia. Even to clear the field sufficiently for a beginning of experience is usually a very long labour. But afterwards if the peace begins or any other right condition, it comes and stays for a time—then what is left of the lower nature surges up on some excuse or with no excuse and veils the condition. Peace and opening may come so strongly that it seems all difficulties are gone and can never return—but that is only an indication, a promise. It shows that it will be so

when the peace and opening are irrevocably settled in all the nature. For that what is needed is perseverance—to go on without discouragement, recognising that the process of the nature and the action of the Mother’s force is working through the difficulty even and will do all that is needed. Our incapacity does not matter—there is no human being who is not in his parts of nature incapable—but the Divine Force also is there. If one puts one’s trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement.

* *

The experience is correct. Everything is prepared above, then worked out through the inner being till the results are accomplished and perfected in the outer personality. Therefore the sadhak ought not to allow himself to be alarmed, upset or grieved or made despondent by any apparent difficulties of the moment. He must know that all has been prepared above and calmly and confidently watch and assist its working out here.

* *

Do not allow yourself to be shaken or troubled by these things. The one thing to do always is to remain firm in your aspiration to the Divine and to face with equanimity and detachment all difficulties and all oppositions. For those who wish to lead the spiritual life, the Divine must always come first, everything else must be secondary.

Keep yourself detached and look at these things from the calm inner vision of one who is inwardly dedicated to the Divine.

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

* *

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.

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.

* *

It is certainly possible to draw forces from below. It may be the hidden divine forces from below that rise at your pull, and then this motion upward completes the motion and effort of the divine force from above, helping especially to bring it into the body. Or it may be the obscure forces from below that respond to the summons and then this kind of drawing brings either tamas or disturbance—sometimes great masses of inertia or a formidable upheaval and disturbance.

The lower vital is a very obscure plane and it can be fully opened with advantage only when the other planes above it have been thrown wide to light and knowledge. One who concentrates on the lower vital without that higher preparation and without knowledge is likely to fall into many confusions. This does not mean that experiences of this plane may not come earlier or even

at the beginning; they do come of themselves, but they must not be given too large a place.

* *

If you go down into your lower parts or ranges of nature, you must be always careful to keep a vigilant connection with the higher already regenerated levels of the consciousness and to bring down the Light and Purity through them into these nether still unregenerated regions. If there is not this vigilance, one gets absorbed in the unregenerated movement of the inferior layers and there is obscuration and trouble.

The safest way is to remain in the higher part of the consciousness and put a pressure from it on the lower to change. It can be done in this way, only you must get the knack and the habit of it. If you achieve the power to do that, it makes the progress much easier, smoother and less painful.

* *

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 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.

* *

It is the old habit of the outer consciousness from which it refuse? to be delivered. Until this will to repeat the old movements is thrown away, the Force works but under difficulties and behind instead of taking up the frontal consciousness as it would if the assent of the external nature were there. There is also the old persistent habit of raising up and stressing the difficulties instead of rejecting them—the wrong idea that accepting, approving and insisting on their presence is the only way of getting rid of them. I have told you that that is not the way and only prolongs the struggle.

* *

There are higher forces and the lower—the latter have to be worked out by contact with the higher and in the working out sometimes they rise, sometimes disappear till they are done with. It is not necessarily due to some mistake or fault that they rise.

* *

I am not aware of any case in which the lower forces did not rise up. If such a case occurred I fancy it would be the first in human history.

* *

All the difficulties are bound to vanish in time under the action of the Force. They rise, because if they did not rise the action would not be complete, for all has to be faced and worked out, in order that nothing may be left to rise up hereafter. The psychic being itself can throw the light by which the full consciousness will come and nothing remain in the darkness.

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.

* *

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.

* *

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.

* *

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.

* *

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

* *

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

* *

It is that cheerfulness that we want to be always there in you. It is the happiness of the psychic that has found its way and, whatever difficulties come, is sure that it will be led forward and reach the goal. When a sadhak has that constantly, we know that he has got over the worst difficulty and that he is now firmly on the safe path.

* *

You ask how you can repair the wrong you seem to have done. Admitting that it is as you say, it seems to me that the reparation lies precisely in this, in making yourself a vessel for the Divine Truth and the Divine Love. And the first steps towards that are a complete self-consecration and self-purification, a complete opening of oneself to the Divine, rejecting all in oneself that can stand in the way of the fulfilment. In the spiritual life there is no other reparation for any mistake, none that is wholly effective. At the beginning one should not ask for any other fruit or results than this internal growth and change—for otherwise one lays oneself open to severe disappointments. Only when one

is free, can one free others and in yoga it is out of the inner victory that there comes the outer conquest.

* *

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 tapasyā.

* *

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.

* *

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.

* *

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.

* *

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.

* *

To recognise one’s weaknesses and false movements and draw back from them is the way towards liberation.

Not to judge anyone but oneself until one can see things from a calm mind and a calm vital is an excellent rule. Also, do not allow your mind to form hasty impressions on the strength of some outward appearance, nor your vital to act upon them.

There is a place in the inner being where one can always remain calm and from there look with poise and judgment on the perturbations of the surface consciousness and act upon it to change it. If you can learn to live in that calm of the inner being, you will have found your stable basis.

* *

What you write is no doubt true and it is necessary to see it so a& to be able to comprehend and grasp the true attitude necessary for the sadhana. But, as I have said, one must not be distressed or depressed by perceiving the weaknesses inherent in human nature and the difficulty of getting them out. The difficulty is natural, for they have been there for thousands of lives and are the very nature of man’s vital and mental ignorance. It is not surprising that they should have a power to stick and take time to disappear. But there is a true being and a true consciousness that is there in us hidden by the surface formations of nature and which can shake them off once it emerges. By taking the right attitude of selfless devotion within and persisting in it in spite of the surface nature’s

troublesome self-repetitions one enables this inner being and consciousness to emerge and with the Mother’s Force working in it deliver the being from all return of the movements of the old nature.

* *

Of course consciousness grows as the opening increases and one result of consciousness is to be able to see in oneself—but not see the weaknesses only, to see the whole play of forces. Only in the right consciousness one does not regard the weaknesses even in a too personal way so as to get discouraged. One has to see them as the play of nature, mental nature, vital nature, physical nature, common to all human beings—to see them so and remain calm and detached, calling in the Mother’s Force and Light for transformation of this defective play into the true nature—not getting impatient if it is not done at once, but going on steadily and giving time for the change. The full change indeed cannot come till all is ready for the descent of a greater, calmer, larger consciousness from above and that is only possible when the ordinary consciousness has been made thoroughly ready for it.

The intense love and bhakti does not come at once. It comes as the power of the psychic grows more and more in the being. But to aspire for it is right and the sincere aspiration is sure to fulfil itself. Always seek to progress in quietude, happiness and confidence, that is the most helpful attitude. Do not listen to contrary suggestions from outside.

* *

While the recognition of the Divine Power and the attunement of one’s own nature to it cannot be done without the recognition of the imperfections in that nature, yet it is a wrong attitude to

put too much stress either on them or on the difficulties they create, or to distrust the Divine working because of the difficulties one experiences, or to lay too continual an emphasis on the dark side of things. To do this increases the force of the difficulties, gives a greater right of continuance to the imperfections. I do not insist on a Coueistic optimism—although excessive optimism is more helpful than excessive pessimism; that (Coueism) tends to cover up difficulties and there is, besides, always a measure to be observed in things. But there is no danger of your covering them up and deluding yourself with too bright an outlook; quite the contrary, you always lay stress too much on the shadows and by so doing thicken them and obstruct your outlets of escape into the Light. Faith, more faith! Faith in your possibilities, faith in the Power that is at work behind the veil, faith in the work that is to be done and the offered guidance.

There cannot be any high endeavour, least of all in the spiritual field, which does not raise or encounter grave obstacles of a very persistent character. These are both internal and external, and, although in the large they are fundamentally the same for all, there may be a great difference in the distribution of their stress or the outward form they take. But the one real difficulty is the attunement of the nature with the working of the Divine Light and Power. Get that solved and the others will either disappear or take a subordinate place; and even with those difficulties that are of a more general character, more lasting because they are inherent in the work of transformation, they will not weigh so-heavily because the sense of the supporting Force and a greater power to follow its movement will be there.

* *

Well, that is right. The difficulty of the difficulties is self-created, a knot of the Ignorance; when a certain inner perception loosens the knot, the worst of the difficulty is over.

* *

It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.

But do not be always dunking of your defects and wrong movements. Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.

To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help,—they make the progress easier and swifter.

Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to still deeper and fuller experience.

Aspire always, but with more quietude, opening yourself to the Divine simply and wholly.

* *

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.

* *

Difficulties and perplexities can never be got rid of by the mind brooding on them and trying in that way to get out of them; this habit of the mind only makes them recur without a solution and keeps up by brooding the persistent tangle. It is from something above and outside the perplexities that the solution must come. The difficulty of the physical mind—not the true thinking intelligence—is that it does not want to believe in this larger consciousness outside itself because it is not aware of it; and it remains shut like a box in itself, not admitting the light that is all round it and pressing to get in. It is a subtle law of the action of consciousness that if you stress difficulties—you have to observe them, of course, but not stress them, they will quite sufficiently do that for themselves—the difficulties tend to stick or even increase; on the contrary, if you put your whole stress on faith and aspiration and concentrate steadily on what you aspire to, that will sooner or later tend towards realisation. It is this change of stress, a change in the poise and attitude of the mind, that will be the more helpful process.

As for details, the method of the mind concentrating on details and trying to put them right is a slow and tardy one; it has to be done, but as a subordinate process, not the chief one. If it succeeds at all, it is because after some period of struggle and stress, something is released and there is an opening and the larger consciousness of which I speak gets through and produces some general result. But the progress is much more rapid if one can make the opening the main thing and keep the dealing with details as something resultant and subordinate. When there is this opening, some essential (therefore general) progress can be made and, as you yourself say, "express and translate itself into details". The mind is always trying to handle details and construct out of them some general result; but what is above mind and

even the best powers of the higher ranges of mind tend rather to bring about some essential change and make it or let it express itself, translate itself in the necessary details.

I may add, however, that one can feel the essential change without its expressing itself in details; e.g., one can feel a wide silent peace or a state of freedom and joy and rest silent and secure in it without needing to translate it into sundry details in order to feel the progress made.

It is not a theory but a constant experience and very tangible when it comes that there is above us, above the consciousness in the physical body, a great supporting extension as it were of peace, light, power, joy—that we can become aware of it and bring it down into the physical consciousness and that that, at first for a time, afterwards more frequently and for a longer time, in the end for good, can remain and change the whole basis of our daily consciousness. Even before we are aware of it above, we can suddenly feel it coming down and entering into us. The need is to have an aspiration towards it, make the mind quiet so that what we call the opening is rendered possible. A quieted mind (not necessarily motionless or silent, though it is good if one can have that at will) and a persistent aspiration in the heart are the two main keys of the yoga. Activity of the mind is a much slower process and does not by itself lead to these decisive results. It is the difference between a straight road and an approach through constant circles, spirals or meanders.

* *

The negative means are not evil; they are useful for their object which is to get away from life. But from the positive point of -view, they are disadvantageous, because they get rid of the powers

of the being instead of divinising them for the transformation of life.

* *

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 of them by the higher consciousness. The more this consciousness comes, the easier also will the rejection be.

* *

The statement¹ is a general one and like all general statements subject to qualification according to circumstances. What

I meant was to discourage what some do which is to be always dwelling on their difficulties and shortcomings only, for that makes them turn for ever like squirrels in a cage always in the same circle of difficulties without the least breaking of light through the clouds, The sentence would be more accurate or generally applicable if it were written " dwell too much" or " dwell solely". Naturally, without rejection nothing can be done. And in hard periods or moments concentration on the difficulties is inevitable. Also in the early stages one has often to do a great amount of clearance work so that the road can be followed at all.

* *

In your dealing with your difficulties and the wrong movements that assail you, you are probably making the mistake of identifying

¹ "One should not dwell on the lower nature or its obstacles." Sri Aurobindo.

yourself with them too much and regarding them as part of your own nature. You should rather draw back from them, detach and dissociate yourself from them, regard them as movements of the universal lower imperfect and impure nature, forces that enter into you and try to make you their instrument for their self-expression. By so detaching and dissociating yourself it will be more possible for you to discover and to live more and more in a part of yourself, your inner or your psychic being which is not attacked or troubled by these movements, finds them foreign to itself and automatically refuses assent to them and feels itself always turned to or in contact with the Divine Forces and the higher planes of consciousness. Find that part of your being and live in it; to be able to do so is the true foundation of the yoga.

By so standing back it will be easier also for you to find a quiet poise in yourself, behind the surface struggle, from which you can more effectively call in the help to deliver you. The Divine presence, calm, peace, purity, force, light, joy, wideness are above waiting to descend in you. Find this quietude behind and your mind also will become quieter and through the quiet mind you can call down the descent first of the purity and peace and then of the Divine Force. If you can feel this peace and purity descending into you, you can then call it down again and again till it begins to settle; you will feel too the Force working in you to change the movements and transform the consciousness. In this working you will be aware of the presence and power of the Mother. Once that is done, all the rest will be a question of time and of the progressive evolution in you of your true and divine nature.

* *

He can continue his endeavour and let us know if there is any result. The difficulties that have risen in him are quite normal and natural reaction to the effort he is making. It is usual for these resistances to rise up, for they have to manifest themselves in order that they may be dealt with and thrown out. If he perseveres, that should happen sooner or later. But it is best not to struggle with the resistances but to stand back from them, observe as a witness, reject these movements and call on the Divine Power to remove them. Surrender of the nature is not an easy thing and may take a long time; surrender of the self, if one can do it, is easier and once that is done, that of the nature will come about sooner or later. For that it is necessary to detach oneself from the action of the Prakriti and see oneself as separate. To observe the movements as a witness without being discouraged or disturbed is the best way to effect the necessary detachment and separation. This also would help to increase the receptivity to any aid that may be given to him and to bring about the reliance.

* *

As to the change of nature, the first step is to become conscious and separate from the old surface nature. For, this rajasic vital nature is a surface creation of Prakriti, it is not the true being; however persistent it seems, it is only a temporary combination of vital movements. Behind is the true mental and vital being supported by the psychic. The true being is calm, wide, peaceful. By drawing back and becoming separate one creates the possibility of living in the peace of this inner Purusha and no longer identified with the surface Prakriti. Afterwards it will be much easier to change by the force of the psychic perception and the Peace and Power and Light from above the surface being.

* *

These things rise because either they are there in the conscious part of the being as habits of the nature or they are there lying concealed and able to rise at any moment or they are suggestions from the general or universal Nature outside to which the personal being makes a response. In any case they rise in order that they may be met and cast out and finally rejected so that they may trouble the nature no longer. The amount of trouble they give depends on the way they are met. The first principle is to detach oneself from them, not to identify, not to admit them any longer as part of one’s real nature but to look on them as things imposed to which one says "This is not I or mine—this is a thing I reject altogether". One begins to feel a part of the being inside which is not identified, which remains firm and says "This may give trouble on the surface, but it shall not touch me". If this separate being within can be felt, then half the trouble is over—provided there is a will there not only to separate but to get rid of the imperfection from the surface nature also.

* *

The egoism, desires, faults of the nature are in everybody very much the same. But once one begins to be conscious of them and has the will to be free, then one has only to keep that will and there will be no real danger. For when one begins to be conscious in the way you have begun and something from within raises up all that was hidden, it means that the Mother’s grace is on your nature and her force is working and your inner being is aiding the Mother’s force to get rid of all these things. So you must not be sorrowful or discouraged or fear anything but look steadily at all that comes out and have the will that it should go completely and for ever. With the Mother’s force working

and the psychic being supporting the force, all can be done and all will surely be done. This purification is made just in order that no trouble may occur in the future such as happened to some because they were not purified—in order that the higher consciousness may come into a purified nature and the inner transformation securely take place. Go on, therefore, with faith and courage putting your reliance on the Mother.

* *

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.

* *

What the Mother spoke of was not self-analysis nor dissection; they are mental things which can deal with the inanimate or make the live dead—they are not spiritual methods. What the Mother spoke of was not analysis, but a seeing of oneself and of all the living movements of the being and the nature, a vivid observation of the personalities and forces that move on the stage of our being, their motives, their impulses, their potentialities, an observation quite as interesting as the seeing and understanding of a drama or a novel, a living vision and perception of how things are done in us, which brings also a living mastery over this inner universe. Such things become dry only when one deals with them with the analytic and ratiocinative mind, not when one deals with them thus seeingly and intuitively as a movement of life. If you had that observation (from the inner spiritual, not the outer intellectual

and ethical viewpoint), then it would be comparatively easy for you to get out of your difficulties; for instance, you would find at once where this irrational impulse to flee away came from and it would not have any hold upon you. Of course, all that can be done to the best effect when you stand back from the play of your nature and become the Witness-Control or the Spectator-Actor-Manager. But that is what happens when you take this kind of self-seeing posture.

The fear that this will be dry or painful is an idea of the non-understanding intellect.

* *

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

Every man is full of these contradictions because he is one person, no doubt, but made up of different personalities—the perception of multiple personality is becoming well-known to psychologists now—who very commonly disagree with each other.

So long as one does not aim at unity in a single dominant intention,, like that of seeking and self-dedication to the Divine, they get on somehow together, alternating or quarrelling or muddling through or else one taking the lead and compelling the others to take a minor part—but once you try to unite them in one aim, then the trouble becomes evident.

VII

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.

* *

That is the inconvenience of going away from a difficulty,— it runs after one,—or rather one carries it with oneself, for the difficulty is truly inside, not outside. Outside circumstances only give it the occasion to manifest itself and so long as the inner difficulty is not conquered, the circumstances will always crop up one way or another.

* *

That is the real reason for all these things happening to X. When there is something in the nature that has to be got over, it is always drawing on itself incidents that put it to the test till the sadhak has overcome and is free. At least it is a thing that often happens especially if the person is making a sincere effort to overcome. One does not always know whether it is the hostiles who are trying to break the resolution or putting it to the test (for they claim the right to do it) or whether it is, let us say, the gods who are doing it so as to press and hasten the progress or insisting on the surety and thoroughness of the change aspired after. Perhaps it helps most when one can take it from the latter standpoint.

* *

You are quite right—that is the way you must take it, that here is an opportunity given to you for overcoming this stumbling-block in the nature. When one does sadhana it is constantly seen that so long as there is an important defect somewhere, circumstances so happen that the occasion comes for the defect to rise until it is thrown out of the being. If one can take the coming of these circumstances clairvoyantly as a call and an opportunity for conquering the defect, then one can progress very quickly.

On the other point, it is very good that you have taken the right attitude and perception with regard to the criticism of others; but this must be extended to their wrong actions also, if there are any. For if their defects flow from their nature, the common human nature of all, their actions flow from the same source, and it is enough to see and understand—the same rule must apply to both these things.

* *

Difficulty cannot be overcome by your running away from it.

All this comes from your having taken a wrong way with yourself. It is not by tormenting yourself with remorse and harassing thoughts that you can overcome. It is by looking straight at yourself, very quietly, with a quiet and firm resolution and then going on cheerfully and bravely in full confidence and reliance, trusting in the Grace, serenely and vigilantly, anchoring yourself on your psychic being, calling down more and more of the love and Ananda, turning more and more exclusively to the Mother. That is the true way—and there is no other.

* *

It is also wise that you have reconciled yourself with the place and have the feeling of strength to deal with the situation there. A certain power of adaptation and harmonisation of the surroundings is necessary—you had it very strongly and were therefore successful wherever you went. The recoil from your previous position made you nervous and depressed and spoiled for a time the action of this power in you. Now with your new attitude I hope it will return and bring the solution of all your difficulties.

We send you our blessings. Keep yourself always open to the Power from above and to our help from here and remain firm and strong against all difficulties that may yet remain either in the outer life or the sadhana. On these conditions victory is always sure.

* *

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

* *

Sadhana has to be done in the body, it cannot be done by the soul without the body. When the body drops, the soul goes wandering in other worlds—and finally it comes back to another life and another body. Then all the difficulties it had not solved meet it again in the new life. So what is the use of leaving the body?

Moreover, if one throws away the body wilfully, one suffers much in the other worlds and when one is born again, it is in worse, not in better conditions.

The only sensible thing is to face the difficulties in this life and the body and conquer them.

* *

Death is not a way to succeed in sadhana. If you die in that way, you will only have the same difficulties again with probably less favourable circumstances.

The way to succeed in sadhana is to refuse to be discouraged, to aspire simply and sincerely so that the Mother’s force may work in you and bring down what is above. No man ever succeeded in this sadhana by his own merit. To become open and plastic to the Mother is the one thing needed.

* *

That is not right. Throwing away the life does not improve the chances for the next time. It is in this life and body that one must get things done.

* *

Well, that is not the right kind of quietude. The peace of Nirvana would have some meaning in it, but death into the quietness of exhausted Prakriti is no release at all.

* *

The real rest is in the inner life founded in peace and silence and absence of desire. There is no other rest—for without that the machine goes on whether one is interested in it or not. The inner mukti is the only remedy.

VIII

There is no reason why you should abandon hope of success in the yoga. The state of depression which you now feel is temporary and it comes even upon the strongest sadhaks at one time or another or even often recurs. The only thing needed is to hold firm with the awakened part of the being, to reject all contrary suggestions and to wait, opening yourself as much as you can to the true Power, till the crisis or change of which this depression

is a stage is completed. The suggestions which come to your mind telling you that you are not fit and that you must go back to the ordinary life are promptings from a hostile source. Ideas of this kind must always be rejected as inventions of the lower nature; even if they are founded on appearances which seem convincing to the ignorant mind, they are false, because they exaggerate a passing movement-and represent it as the decisive and definite truth. There is only one truth in you on which you have to lay constant hold, the truth of your divine possibilities and the call of the higher Light to your nature. If you hold to that always, or, even if you are momentarily shaken from your hold, return constantly to it, it will justify itself in the end in spite of all difficulties and obstacles and stumblings. All that resists will disappear in time with the progressive unfolding of your spiritual nature.

What is needed is the conversion and surrender of the vital part. It must learn to demand only the highest truth and to forego all insistence on the satisfaction of its inferior impulses and desires. It is this adhesion of the vital being that brings the full satisfaction and joy of the whole nature in the spiritual life. When that is there, it will be impossible even to think of returning to the ordinary existence. Meanwhile the mental will and the psychic aspiration must be your support; if you insist, the vital will finally yield and be converted and surrender.

Fix upon your mind and heart the resolution to live for the Divine Truth and for that alone; reject all that is contrary and incompatible with it and turn away from the lower desires; aspire to open yourself to the Divine Power and to no other. Do this in all sincerity and the present and living help you need will not fail you.

* *

Why cannot you see that this condition is not a true consciousness, but only a clouding of the truth, a clouding which you can always get rid of if you firmly chose to do so? What you express here is not a lack of understanding, but a lack of will—and this lack of will is not your own, but is forced upon you by a lower consciousness which overpowers you and forces you to reverse all the true values of feeling and knowledge. Your being does want to be free and at peace and happy in the light—it is this Falsehood seizing hold of your external mind that makes you want to be more dark and miserable and revolted and hate yourself and not to live. Such feelings, such a perverted will is entirely opposed to the normal feelings of the nature and cannot be "true" and right. There is nobody who asks you to pretend —what we ask you is to reject false perversions and wrong feelings and ignorance and not to go on supporting them as they want you to do. It is not courage and nobility to accept these things as the law of your nature, nor is it meanness and cowardice to aspire to a higher Truth and try to act according to it and make that the law of your nature.

* *

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 nd 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 sadhak. It is only if he so rejects it that he can receive strength and stand in life or progress in the sadhana.

* *

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 X to do it who says he has no foundation but is still floating?

* *

The Mother’s help and mine are always there for you. You have only to turn fully towards it and it will act on you.

What has come across is these wrong ideas about your unfitness, about bad things in you that prevent you from receiving the

Mother’s grace, about the lack of aspiration which prevents you from having realisation and experience. These thoughts are quite wrong and untrue—they are not even your own thoughts, they are suggestions thrown on you just as they are thrown on the other sadhaks and intended to produce depression. There is no unfitness, no bad thing inside that comes across, no lack of aspiration causing the cessation of experience. It is the depression, the self-distrust, the readiness to despair which are the only cause; there is no other. To all sadhaks, as I wrote to you, even to the best and strongest there come interruptions in the flow of the sadhana; that is not a cause for thinking oneself unfit and wanting to go away with the idea that there is no hope. A little quietude would bring back the flow. You were having the necessary experiences, the necessary progress and it was only a coming forward of some difficulties of the physical consciousness that stopped them for a time. That happens to all and is not particular to you, as I explained to you. These difficulties always come and have to be overcome. Once overcome by the working of the Force, the sadhana goes on as before. But you begin to entertain this wrong idea of unfitness and lack of aspiration as the cause and get entirely depressed. You must shake all that off and refuse to believe in the thought-suggestions that come to you. No sadhak ought ever to indulge thoughts of unfitness and hopelessness—they are quite irrelevant because it is not one’s personal fitness and worthiness that makes one succeed, but the Mother’s grace and power and the consent of the soul to her grace and the workings of her Force.

Turn from these dark thoughts and look to the Mother only, not with impatience for the result and desire, but with trust and confidence and let her workings bring you quietude and the renewal of the progress towards the psychic opening and realisation.

That will bring surely and without doubt the fuller faith and the love which you seek.

* *

You are not asked to do anything that you are incapable of; it is something that you have done already and of which therefore you are capable. You are not asked to change your nature by your own effort, but only to stand back from these ideas and thoughts, refuse to indulge them and remain quiet within and allow the Force you have repeatedly felt to change you. To repeat constantly "I am weak, I am unfit, I am bad" will lead you nowhere.

* *

Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up, belong thenceforth to the Divine.

* *

It is good. The more you keep that dominant sense of the force and the calmness and increase it, the more the other feeling will diminish and fade. It always happens that at first the Power and Peace only press, touch, invade at places, until a time comes when a part of the being always feels in that condition however much disturbance may assail the surface. Afterwards the disturbance is more and more pushed out till it is felt only outside the being, not in it. When that too goes, there is the complete peace and the full foundation.

* *

The thing is that it is unavoidable in the course of the sadhana that some parts of the being should be less open, less advanced, as yet less aware of the Peace and Force, less intimate to them than others. These parts have to be worked upon, and changed, but this can be done smoothly only if you are detached from them, able to regard them as not your very self, even though a part of the nature you have to change. Then when they appear with their defects, you will not be upset, not carried away by their movements, lost to the sense of the Peace and Force; you will be able to work on them (or rather let the Force work) as one would on a machine that has to be repaired or a work that has defects and has to be done better this time. If you identify yourself with these parts, then it is very troublesome. The work will still be done, the change made, but with delay, with bad upsettings, in a painful and not in a smooth way. That is why we always tell people to be calm and detached and look upon these things not as their true selves but as an outer part that has to be worked upon quietly until it is what it should be.

* *

It is of course a fluctuation of the mental will that often prevents a knowledge gained from being put into steady practice. If the will is not strong enough, then the greater Will behind which is the will of the Mother, her conscious Force in which knowledge and will are united, must be called in to strengthen and support it. Very often, however, even if the will as well as the knowledge are there, the habit of the vital nature brings in the old reactions. This can only be overcome by a steady undiscouraged aspiration which will bring out more and more of the psychic and its true movements to push out and displace the wrong ones. The gradual and steady replacement of the old ignorant consciousness

and its movements by the true psychic and spiritual consciousness is the nature of the transformation that is to be accomplished in the yoga. But that takes time, it cannot be done easily or at once. Therefore one should not mind or be discouraged if meanwhile one finds the old movements recurring in spite of one’s knowledge. Only one should try to keep more and more separate from them, so that even if they recur the consent of the being to them shall no longer be there.

* *

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

* *

One ought not to worry, but also one ought not to be negligent, that is, one ought not to give the assent of the will or of the reason to these movements. For all assent prolongs their actions or their recurrence. If they do not go when rejected by the mind and will, it is because of the habitual response in the less conscious parts of the nature. These have to become conscious by receiving the Light and Force until finally they refuse response to the calls of the lower nature.

* *

This is quite right. If you keep this condition, not allowing it to be entirely obscured or long clouded, you can move rapidly towards a new birth of your nature and the foundation of your life and all your thoughts and acts and movements in your true being, the psychic being. Never consent to the ideas, suggestions, feelings that bring back the cloud, the confusion and the revolt. It is the consent that makes them strong to recur. Refuse the consent and they will be obliged to retire either immediately or after a time.

Remain fixed in the sunlight of the true consciousness—for only there is happiness and peace. They do not depend upon outside happenings, but on this alone.

It is the usual course of the process by which the change of consciousness is effected. The lower forces seldom yield the ground without a protracted and often repeated struggle. What is gained can be covered over, but it is never lost.

* *

Why do you indulge in these exaggerated feelings of remorse and despair when these things come up from the subconscient? They do not help and make it more, not less, difficult to eliminate what comes. Such returns of an old nature that is long expelled from the conscious parts of the being always happen in sadhana. It does not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and Ananda and love of the Divine. This other is only a fringe of the outer

personality which in spite of these returns is destined to drop away as the true being extends and increases.

* *

There is no reason to be so much cut down or despair of your progress. Evidently, you have had a surging up of the old movements, but that can always happen so long as there is not an entire change of the old nature both in the consciousness and sub-conscient parts. Something came up that made you get out of poise and stray into a past round of feelings. The one thing to do is to quiet yourself and get back into the true consciousness and poise.

* *

The liberation you feel is likely to be fundamental and definite. But in these matters, even after the liberation, one has to remain vigilant—for often these things go out and remain at a far distance, waiting to see if under any circumstances in any condition they can make a rush and recover their kingdom. If there has been an entire purification down to the depths and nothing is there to open the gate, then they cannot do it. But it is only after one has been a long time free that one can say, "Over, it is all right for ever."

* *

As for your inner attitude, it must remain the same. Not to be excited or drawn outwards by these "incidents" of the outward life or by the coming in of new elements is the rule; they must come in like waves into an untroubled sea and mix in it and become themselves untroubled and serene.

Your present condition is all that it should be,—only you must remain vigilant always. For when the condition is good, the lower movements have a habit of subsiding and become quiescent, hiding as it were,—or they go out of the nature and remain at a distance. But if they see that the sadhak is losing his vigilance, then they slowly begin to rise or draw near, most often unseen, and when he is quite off his guard, surge up suddenly or make a sudden irruption. This continues until the whole nature, mental, vital, physical down to the very subconscient is enlightened, conscious, full of the Divine. Till that happens, one must always remain watchful in a sleepless vigilance.

* *

It is perhaps that the attitude you took of going on with the calm within and slowly changing what had to be changed, postponing certain things for the future,—though not a wrong attitude in itself,—made you somewhat lax, allowing things to play on the surface (desires, etc.) which should have been kept in check. This resolution may have opened the way for the old movements to rise through this part which was not yet ready to change at all and the hostile forces finding you off your guard took the opportunity to push the attack home. They are always vigilant for an opportunity and there must be a sufficient vigilance on the sadhak’s side to refuse it to them. It is also possible that as the Force descending in the general atmosphere has carried in it some pressure on the consciousness of the sadhaks to be more ready, more awake, less engrossed in the movements of the ordinary nature than they are now, it fell upon this part and the resistance in it, which was mostly passive for a long time, became suddenly active under the pressure.

* *

All these movements simply mean that a certain part of the nature, full of habitual emotional movements, had been lying suppressed but not definitely dealt with and has now come up with as much force as possible, taking advantage of the descent of the consciousness from the peace and Ananda. It is an old habitual movement of the egoistic vital that is repeating itself. You had pushed it down into the subconscient and away to the outskirts of your nature, but not cleared the nature of it entirely. It is not surprising that it has pushed back the inner self and its experiences for the time being; if it had not done that, it could not last for a moment. But that is no reason why you should talk as if it were a hopeless downfall; it is not that, though it is a serious stumble. You have to recognise it for what it is and get out of the wave and throw it away from you. Steady yourself and look straight at what has happened without overstressing its importance, it will then pass away sooner.

* *

There is no reason for despondency. When one has progressed as far as you did, that is, so far as to feel and maintain the calm and have so much of the psychic discrimination and the psychic feeling, one has no right to despair of one’s spiritual future. You could not yet carry out the discrimination into an entire psychic change, because a large part of the outer physical consciousness still took some pleasure in old movements and therefore these roots remained alive in the subconscient. When you were off your guard, the whole thing rose up and there was a temporary and violent lapse. But this does not mean that the nature is not changeable. Only the calm inner conscious poise, the psychic discrimination and above all a will to change, stronger and steadier than before, must be so established that no upsurging or invasion

will be able to cloud even partly the discrimination or suspend the will. You saw the truth but this part of the old nature which rose up did not want to acknowledge—it wanted its play and imposed that on you. This time you must insist on a complete truthfulness in the whole being which will refuse to accept any denial of what the psychic discrimination sees or any affirmation or any consent anywhere to what it disapproves, spiritual humility and the removal of self-righteousness, self-justification and the wish to impose yourself, the tendency to judge others, etc. All these defects you know are in you; to cast that out may take time, but if the will to be true to the inner self in all ways is strong and persistent and vigilant and always calls in the Mother’s Force, it can be done sooner than now seems possible.

* *

So long as you have not learned the lesson the past had to teach you, it comes back on you. Notice carefully what kind of remembrances come, you will see that they are connected with some psychological movements in you that have to be got rid of. So you must be prepared to recognise all that was not right in you and is still not corrected, not allow any vanity or self-righteousness to cloud your vision.

Our help will be there. It can be effective in spite of your physical mind, but it will be more effective if the steady working will is there as its instrument. There are always two elements in spiritual success—one’s own steady will and endeavour and the Power that in one way or another helps and gives the result of endeavour.

* *

The Power can do everything, change everything and will do that but it can do it perfectly and easily and permanently only when your own will mental, vital and physical has been put on the side of the Truth. If you side with the vital ignorance and want to fight against your own spiritual change, it means a painful and difficult struggle before the work is done. That is why I insist on quietude at the very least and patient confidence with it, as far as you can—so that there may be a quiet and steady progress, not a painful and tormented movement full of relapse and struggle.

* *

The Force also produces no definite and lasting fruit unless there is the will and resolution to achieve within the sadhak.

* *

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.

* *

When you feel the better condition, the peace and force at work, it is better to allow the force to work, keeping yourself still and quiet, and not try to do things by the mind.

When there is the confusion or wrong condition, then you have to call down the quiet, to try to get back to the true position, not listening to the wrong thoughts but rejecting them. If you cannot do that at once, still remain as quiet as possible and aspire and offer yourself. The Divine Force can always do more than

the personal effort; so the one thing is to get quiet and call it down or back to the front—for it is always there behind or above you.

* *

Whatever resistance there is in the outer being will go, only it takes time. It is always best to take one’s foundation on that certitude and remain quiet and steadfast with it in mind even when one cannot react actively against the difficulty. For the quiet passive resistance will make it pass sooner,—even if one is disturbed and anxious.

Even when one cannot call in actively the Mother’s Force one must keep the reliance that it will come.

* *

The way in which the pains went shows you how to deal with the whole nature,—for it is the same with the mental and vital as with the physical causes of ill-ease and disturbance. To remain quiet within, to hold on to the faith and experience that to be quiet and open and let the Force work is the one way. Naturally, to be wholly conscious is not possible yet, but to feel it, to open, to let it work, to observe its result, that is the first thing. It is the beginning of consciousness and the way to complete consciousness.

* *

Cling to the help always,—when you cannot feel, call for it and remain quiet till you feel it again. It is only the covering you spoke of that comes between you and the sense of its presence —for it is always there.

* *

Whatever is difficult can indeed be made easy by truth in the heart and sincerity and faith in the endeavour, even what is impossible can become possible. It is often found too that often after some amount of practice and faithful endeavour, there comes an intervention from within and what might have taken long is decisively and quickly done.

Your prayer will surely be answered, for it is to that you are moving.

* *

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.

* *

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.

* *

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 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 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 pro-founder inner 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 fight 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.

* *

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.

* *

The attitude you have taken is the right one. It is this feeling and attitude which help you to overcome so rapidly the attacks that sometimes fall upon you and throw you out of the right consciousness. As you say, difficulties so taken become opportunities; the difficulty faced in the right spirit and conquered, one finds that an obstacle has disappeared, a first step forward has been taken. To question, to resist in some part of the being increases trouble and difficulties—that is why an unquestioning acceptance, an unfailing obedience to the directions of the Guru was laid down as indispensable in the old Indian yogas—it was demanded not for the sake of the Guru, but for the sake of the Shishya.

* *

This kind of acute struggle comes very often to a sadhak when he wants to make a complete and decisive progress instead of the slow elimination which is the usual course of nature; the strong urge upward is resisted by a vehement pull back from below. But the advantage is that when one persists and conquers, much has been gained by the struggle and in that part of the being that resists the decisive advantage. Persevere therefore

and do not grieve for occasional waverings or stumbles which can easily happen in so arduous a combat. It should always be the rule for the sadhak not to linger over such things but to pick oneself up again and go resolutely forward.

Our help, our force, our blessings will be with you always aiding each step till the final victory.

* *

Yes, that is so. Each victory gained over oneself means new strength to gain more victories.

* *

It is indeed true that when one conquers a difficulty or goes forward, it creates a right current in the atmosphere. Moreover each time one gets an opening, it becomes more possible to make it more permanent.

* *

Yes, a great progress should only spur one to a greater progress beside which the first will appear as nothing.

* *

Yes—one should always have one’s look turned forwards to the future—retrospection is seldom healthy as it turns one towards a past consciousness.

* *

Take with you the peace and quietude and joy and keep it by remembering always the Divine.

If the thoughts about the past and the future come merely as memories and imaginations, they are of no use and you should

quietly turn away your mind from them back to the Divine and to the yoga. If they are anything to the purpose, then refer them to the Divine, put them in the light of the Truth, so that you may have the truth about them or the right decision or formation for the future, if any decision is needed.

There is no harm in the tears of which you speak, they come from the soul, the psychic being, and are a help and not a hindrance.

* *

It is always preferable to have one’s face turned towards the future than towards the past.

* *

The past has not to be kept,—one has to go into the future realisation. All that is necessary in the past for the future will be taken up and given a new form.

Collected Works of Sri Aurobindo

Works of Sri Aurobindo

Sri Aurobindo’s Teaching

Vedas, Upanishads, Gita

On Yoga

Savitri

Philosophy

Essays on Yoga and Philosophy

Poetry and Plays

Human, Social and Political

India

On Themselves

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Works of The Mother

Words of The Mother

Question and Answers

Prayers and Meditations

On Education

Spiritual Significance of Flowers

On Thoughts and Aphorisms

Conversations with the Mother. The Agenda