Letters of Sri Aurobindo

 

Fourth Series

 

CONTENTS

 

 

Pre-content

 

Foreword

 

SECTION ONE

 

Integral Yoga and Partial Spiritual Paths

 

 

THE AIM OF INTEGRAL YOGA AND THE IDEAL OF SUPERMANHOOD

 

DIFFERENCE BETWEEN INTEGRAL YOGA AND OLD YOGAS

 

WRONG ATTITUDE TOWARDS OLD YOGAS

 

DIFFICULTY OF SELF-REALISATION

 

ABSURDITY OF DEPRECIATING OLD YOGAS

 

SPIRITUALISATION AND SUPRAMENTAL CHANGE

 

REALISATION OF THE IMPERSONAL SELF AND THE INTEGRAL KNOWLEDGE

 

THE IMPERSONAL AND THE INTEGRAL DIVINE

 

LIVING IN THE TRUE CONSCIOUSNESS AND HAVING THE COMPLETE TRUTH

 

SUPRAMENTAL ALL-KNOWLEDGE AND LOWER IGNORANCE

 

VEDANTIC LAYA AND THE HIGHEST TRUTH

 

LAYA AND SUPRAMENTALISATION

 

BEGINNING AND END OF CREATION - MERGING IN THE INACTIVE BRAHMAN AND THE DIVINE OBJECT IN THE WORLD

 

TEMPORAL AND ETERNAL LILA

 

PURANIC AND VAISHNAVITE IDEA OF THE KINGDOM OF HEAVEN ON EARTH

 

LIMITATION OF RELIGIONS

 

SHANKARA AND MAYAVADA

 

MAYAVADA, NIRVANA AND THE INTEGRAL YOGA

 

THE SNAKE-ROPE IMAGE AND ILLUSIONISM

 

THE REAL DIFFICULTY

 

THIS-WORLDLINESS, OTHER-WORLDLINESS AND THE INTEGRAL YOGA

 

COMMENTS ON HENRI MASSIS'S VIEWS ON TRANSFORMATION

 

OPENING OF CHAKRAS IN THE INTEGRAL YOGA AND THE TANTRIC SADHANA

 

OCCULTISM AND OCCULT FORCES

 

OCCULTISM AND INTEGRAL YOGA

 

SEEKING FOR POWERS AND REALISATION OF TRUTH

 

CAPACITY FOR YOGA OF ORIENTALS AND EUROPEANS

 

CAPACITY FOR THE INTEGRAL YOGA

 

CALL TO THE PATH AND FAMILY DUTIES

 

SPIRITUAL LIFE AND SOCIAL DUTIES

 

VAIRAGYA FOR WORLDLY LIFE AND CALL FOR THE INTEGRAL YOGA

 

POLITICAL AND SOCIAL CONTROVERSIES AND OUR AIM

 

THE SUPRAMENTAL DESCENT AND CHANGE OF THE EARTH-CONCIOUSNESS

 

THE INTERMEDIATE GLIMMER AND THE FULL LIGHT

 

 

 

SECTION THREE

 

Intellectual Knowledge and Spiritual-Truth

 

 

INTELLECT, MIND AND TRUTH

 

INTELLECT AND THE TRUTH

 

NEED OF CONTROLLING THE INTELLECT

 

SPIRIT, LIFE AND INTELLECT

 

THE SUPREME KNOWLEDGE AND THE LOWER IGNORANCE

 

UTILITY OF MENTAL KNOWLEDGE

 

GREATER PERFECTION IN KNOWLEDGE

 

SPIRITUAL KNOWLEDGE AND WORLDLY IGNORANCE

 

MENTAL KNOWLEDGE AND PSYCHIC PERCEPTION

 

MENTAL PERCEPTION, MENTAL REALISATION AND SPIRITUAL EXPERIENCE

 

UTILITY OF MENTAL REALISATION

 

TOUCH OF REALISATION AND HIGHER KNOWLEDGE

 

HALF-LIGHT OF IDEA AND COMPLETE TRUTH

 

IDEA - FORCE - CONSCIOUSNESS

 

KNOWLEDGE AND DIVINE CONSCIOUSNESS

 

MIND, VITAL AND THE ONE CONSCIOUSNESS

 

THE INTELLECTUAL AND THE EMOTIONAL MAN

 

DOUBTS AND ARGUMENTS IN YOGA

 

VALUE OF MENTAL QUESTIONS IN YOGA

 

MENTAL UNDERSTANDING AND INNER HELP

 

RIGHT WAY OF UNDERSTANDING THE WORKINGS OF CONSCIOUSNESS

 

MENTAL CONSTRUCTIONS AND THE TRUTH

 

ACTION BY HIGHER FORCE IN THE STILL MIND

 

ACTION IN EMPTINESS

 

ACTION IN SILENT MIND

 

OBSERVATIONS ON PROF. SORLEY'S COMMENTS ON SPIRITUAL EXPERIENCE AND INTELLECTUAL JUDGMENT

 

 

SECTION FIVE

 

Basic Requisites of Yoga

 

I. SINCERITY

 

 

THE ONE INDISPENSABLE CONDITION

 

 

 

 

 

SECTION SIX

 

The Secure. Foundation of Sadhana

 

 

THE FIRST FOUNDATION OF THE YOGIC STATUS

 

THE TRUE BASIS

 

THE ABIDING STUFF

 

THE INNER FOUNDATION

 

THE SETTLED CALM WITHIN

 

THE INNER STABILITY OF PEACE

 

PEACE AND EQUALITY

 

CALM IN THE OUTWARD CONSCIOUSNESS

 

THE FIRST NEED

 

THE MOST NEEDED THING

 

THE TRUE QUIET

 

QUIET - CALM - PEACE - SILENCE

 

TRANQUILLITY AND SILENCE

 

SILENCE IN THE HEAD

 

VOID

 

USE OF EMPTINESS

 

USUAL RESULT OF VOIDNESS

 

PROPER SEQUEL OF EMPTINESS

 

VITAL MIND'S DISTASTE FOR SILENCE AND EMPTINESS

 

VOID AND HAPPINESS

 

PASSIVE PEACE

 

PASSIVE PEACE AND ACTION

 

PASSIVE PEACE AND ACTION

 

QUIET AND AGGRESSIVE ACTION

 

RESTLESSNESS OF MIND AND VITAL

 

UNIVERSALITY AND VITAL DISTURBANCE

 

THE FUNDAMENTAL CALM: INDIVIDUAL AND COSMIC

 

QUIET AND AGGRESSIVE ACTION

 

RESTLESSNESS OF MIND AND VITAL

 

UNIVERSALITY AND VITAL DISTURBANCE

 

THE FUNDAMENTAL CALM: INDIVIDUAL AND COSMIC

 

NEED OF CALLING DOWN HIGHER POWER AND WILL FOR REMOVING VITAL DISTURBANCES

 

THE RIGHT FUNDAMENTAL CONSCIOUSNESS - TRANSFORMATION BY DESCENT

 

BASIS OF INNER CALM

 

FIRST STEP IN SELF-MASTERY 

 

FIRMNESS OF CENTRAL CONSCIOUSNESS

 

THE PRICE OF SIDDHI IN YOGA

 

LIVING IN THE INNER CONSCIOUSNESS

 

LIVING IN THE TRUE INNER BEING

 

INNER POISE AND OUTER METHODS

 

 

SECTION SEVEN

 

The Process of Integral Transformation

 

I. THE PSYCHIC CONVERSION

 

 

MEANING OF "PSYCHIC"

 

PURUSHA, PRAKRITI AND EGO-SENSE - THE PSYCHIC BEING IN EVOLUTION

 

PSYCHIC BEING AND JIVATMA

 

JIVATMA

 

ATMAN, JIVATMAN AND THE PSYCHIC

 

THE TRUE INNER BEING - PSYCHIC AND JIVATMAN

 

THE INNER BEING AND THE PSYCHIC

 

JIVA AND JIVATMA - PARA AND APARA PRAKRITI

 

CHIT-SHAKTI, JIVATMA, SOUL AND EGO

 

THE SOUL AND THE DIVINE MOTHER

 

THE FUNCTION OF THE PSYCHIC

 

PSYCHIC ACTION IN SADHANA

 

OPENING OF THE PSYCHIC

 

TWO WAYS OF OPENING THE PSYCHIC

 

CONDITIONS FOR DIRECT PSYCHIC OPENING

 

PSYCHIC AND HIGHER MIND ACTION

 

PRELIMINARY CHANGE

 

A PSYCHIC EXPERIENCE

 

LIVING IN THE PSYCHIC CENTRE

 

PSYCHIC FEELING OF THE MOTHER'S PRESENCE

 

THE CONSTANT PRESENCE

 

NATURE OF PSYCHIC'S UNION WITH THE DIVINE

 

UNION WITH THE MOTHER AND SADHANA

 

PSYCHIC BEING AND PSYCHIC ACTION

 

PSYCHIC CONTROL OF VITAL MOVEMENTS

 

WEEPING AND INNER CONTROL - PSYCHIC WEEPING

 

PSYCHIC FOUNDATION IN THE VITAL

 

THE PSYCHIC KNOWLEDGE

 

 

II. ASCENT TO HIGHER PLANES

 

 

THE DOUBLE PRACTICE OF INTEGRAL YOGA

 

ASCENT, DESCENT AND TRANSFORMATION

 

AWAKENING OF THE VEILED DIVINE FORCE BY DESCENT

 

SPIRITUALISATION OF CENTRES BY ASCENT AND DESCENT

 

THE UPWARD MOVEMENT

 

ASCENT AND JOINING WITH THE SOURCE

 

ASCENT TO HIGHER PLANES

 

NEED OF MAKING THE INNER BEING CONSCIOUS FOR CONCRETE REALISATIONS IN THE HIGHER BEING

 

LOCATION OF THE INNER BEING

 

CONSTANT STAYING IN THE HIGHER CONSCIOUSNESS

 

REACHING THE HIGHER PLANES IN TRANCE

 

GOING ABOVE IN TRANCE AND IN THE WAKING STATE

 

ASCENT IN TRANCE AND THE BODY

 

LOCATION OF OVERHEAD PLANES

 

KNOWLEDGE ON OVERHEAD PLANES

 

THE INTUITIVE MIND

 

STRATA AND POWERS OF THE INTUITIVE MIND

 

REVELATION

 

CONFUSION OF OVERMIND WITH HIGHER MENTAL PLANES

 

FOUR PLANES OF OVERMIND

 

SUPRAMENTAL OVERMIND

 

TRANSITIONAL STAGES BETWEEN MENTAL OVERMIND AND SUPRAMENTALISED OVERMIND

 

OVERMIND, SUPERMIND AND INFERIOR MOVEMENTS

 

SUPRAMENTAL KNOWLEDGE-WILL AND OVERMIND TRUTH PLANE

 

PERFECT ACTION OF KNOWLEDGE AND WILL

 

REFLECTION OF TRANSCENDENT PLANES ON HIGHER PLANES

 

EXPERIENCES OF OVERMIND KNOWLEDGE

 

CONCRETENESS OF OVERMIND EXPERIENCES

 

ARRANGEMENT OF TRUTHS IN THE OVERMIND

 

MISINTERPRETATION OF OVERMIND TRUTH IN TERRESTRIAL CONSCIOUSNESS

 

THE HUMAN CREATION AND THE HIGHER PLANES

 

OVERMIND DANGERS AND FALSEHOODS

 

LIMITATION OF OVERMIND EXPERIENCE

 

 

III. DESCENT OF HIGHER CONSCIOUSNESS

 

 

NATURE OF DESCENT

 

FIVE THINGS THAT DESCEND

 

DESCENT OF WIDENESS

 

DESCENT OF HIGHER POWERS AND THE MOTHER'S DESCENT

 

RESULT OF DESCENT

 

THE ACTION OF DESCENT

 

DESCENT OF PEACE AND FORCE

 

EFFECTS OF ENFORCING PEACE IN LOWER PARTS

 

DESCENT OF CALM

 

PEACE AND DYNAMIC DEVELOPMENT

 

SILENCE AND DESCENT OF KNOWLEDGE

 

CHANGE OF IGNORANT COSMIC FORCES BY DESCENT OF HIGHER TRUTH-FORCE

 

FORCE - ENERGY - POWER - STRENGTH

 

PASSIVE FORCE

 

FORMS OF FORCE

 

RECEIVING THE HIGHER FORCE THROUGH MIND AND VITAL

 

ACTION OF FORCE THROUGH MIND-CENTRE

 

SPIRITUAL EXPERIENCES FOR PREPARING THE CENTRES

 

EXPERIENCES OF DYNAMIC DESCENT MARKING GREAT PROGRESS

 

EXPERIENCES OF OVERHEAD DESCENT

 

WORKING OF THE MOTHER'S POWER ON MIND AND VITAL CENTRES

 

DESCENT OF SADHANA INTO THE VITAL

 

NEED OF CARE IN RECEIVING A TRUE FORCE

 

ACTION OF HIGHER LIGHT AND FORCE IN THE BODY

 

DIRECT CONNECTION OF THE BODY WITH THE HIGHER CONSCIOUSNESS

 

DIRECT DESCENT OF FORCE IN THE PHYSICAL

 

ASSIMILATION OF FORCE

 

MISTAKE OF PULLING DOWN EXCESSIVE FORCE

 

RESISTANCE TO DESCENT

 

HEADACHES DUE TO RESISTANCE

 

PRESSURE AND RESISTANCE

 

EXPERIENCES OF PRESSURE UPON RESISTANCES

 

PRESSURE ON RESISTANCE FOR EXPULSION

 

RESISTANCE FROM THE PHYSICAL LAYERS—THE FOUNDATION OF STILLNESS

 

PAUSES OF PREPARATION AND ASSIMILATION

 

PERIODS OF ASSIMILATION

 

PERIODS OF LULL

 

INTERVALS OF NON-SADHANA

 

 

IV. SUPRAMENTAL DESCENT

 

 

NECESSITY OF OVERMIND DESCENT FOR SUPRAMENTAL CHANGE

 

ACTION OF THE SUPRAMENTALISED OVERMIND DESCRIBED IN THE LAST CHAPTERS OF Arya

 

MANIFESTATION OF HIGHER TRUTHS IN THE MATERIAL PLANE

 

DESCENT OF OVERHEAD PLANES AND SUPRAMENTAL DESCENT

 

SUPRAMENTAL INFLUENCE AND SUPRAMENTAL TRANSFORMATION

 

MIRACLE AND CHANGE ACCORDING TO DIVINE LAW

 

EFFECT OF THE SUPRAMENTAL DESCENT

 

DESCENT OF TRANSCENDENT ANANDA

 

SUPERMIND AND BEYOND

 

SECTION EIGHT

 

Centres and Parts of Consciousness

 

MANAS IN THE ORDINARY PSYCHOLOGY AND THE INTEGRAL YOGA - RIGHT ORDERING OF DIFFERENT PARTS IN YOGA

 

HARMONISATION OF PARTS BY DESCENT OF TRUTH

 

THE SAHASRADALA PADMA

 

THE AJNA-CHAKRA AND THE THIRD EYE

 

THE THROAT CENTRE OF THE PHYSICAL MIND

 

THE BRAIN CENTRE

 

THE PHYSICAL MIND

 

THE ORGAN OF SPEECH

 

THE THROAT AND THE HEART CENTRES

 

THE EAR PASSAGE

 

THE ESSENTIAL MENTAL BEING AND THE PERSONAL MIND - CONTROL OF THE INQUIRING TENDENCY

 

SPIRITUAL CAPACITY - PSYCHIC MIND AND MENTAL PSYCHIC

 

CHITTA AND HEART

 

THE HEART CENTRE

 

THE TWO VITAL CENTRES

 

SENSATION, EMOTION AND DESIRE

 

THE PHYSICAL-VITAL AND THE VITAL-PHYSICAL

 

THE NERVES

 

THE NERVES IN THE MATERIAL AND SUBTLE BODY

 

THE NERVOUS ENVELOPE

 

THE SHEATHS

 

DIRECT KNOWLEDGE OF DIFFERENT SHEATHS

 

SUBTLE AND GROSS PHYSICAL

 

THE OUTER AND THE INNER INSTRUMENT

 

THE OUTER AND THE INNER CONSCIOUSNESS

 

THE PLAY OF FORCES IN THE INNER PARTS

 

THE INNER SPEAKING

 

 

 

 

 

 

III. EXPERIENCES OF COSMIC CONSCIOUSNESS AND SELF

 

WIDENING AND UNION WITH THE UNIVERSAL INFINITE

 

"UNIVERSAL" AND "COSMIC"

 

EXPERIENCE OF THE TRUE COSMIC SELF

 

INFLUENCE OF THE EXPERIENCE OF THE COSMIC SELF ON VITAL AND PHYSICAL

 

INITIAL OPENING TO COSMIC CONSCIOUSNESS

 

LIBERATION FROM THE BODY SENSE

 

OPENNESS OF THE SENSES TO THE DIVINE

 

THE COSMIC MOVEMENT

 

THE COSMIC HARMONY

 

HARMONY OF DISCORDS

 

MACROCOSM AND MICROCOSM

 

THE SELF

 

ORIGINAL SUBSTANCE OF THE SPIRIT

 

SUBSTANCE AND BEING

 

THE SELF AND THE PLANES

 

ATMAN AND THE INDIVIDUALISED SELF

 

THE PERSONAL 'I' AND THE COSMIC SELF

 

TRUE CENTRAL BEING AND EGO

 

AHANKAR AND INDIVIDUAL SELF

 

THE ONE AND THE MANY

 

DIFFERENCE IN UNITY

 

THE DIVINE ONENESS

 

TWO STATES OF COSMIC CONSCIOUSNESS

 

THE PURE IMPERSONAL AND THE MANIFESTATION OF DIVINE TRUTH

 

RECONCILIATION OF OPPOSITES

 

THE INTEGRAL KNOWLEDGE

 

SAGUNA AND NIRGUNA ISHWARA AND THE MOTHER

 

THE STATIC AND THE DYNAMIC

 

PURUSHA AND PRAKRITI - PAST AND FUTURE DARKNESS - THE THREE GUNAS

 

THE ONE PURUSHA

 

PRAKRITI AND SHAKTI

 

CHIT-SHAKTI AND ENERGIES

 

THE ONE FORCE - THE ALL-PERVADING ANANDA

 

CREATING AND STOPPING OF FORCE.

 

 

 

 

II. SYMBOLS AND IMAGES OF VISION

 

SOME USUAL SYMBOLS

 

THE SUN

 

THE MOON

 

THE STAR

 

THE DAWN

 

THE SKY AND THE ETHER

 

THE BLUE. SKY AND THE MOON

 

THE SEVEN PLANES—SKIES AND SEAS

 

EXPLANATION OF SOME VISION-SYMBOLS

 

PATALA

 

THE MOUNTAIN

 

THE RIVER

 

THE TREE

 

THE COW AND THE MILK

 

THE HORSE

 

THE HORSE AND THE WHITE CALF

 

THE ELEPHANT

 

THE LION

 

THE LION OF DURGA—THE DEATH'S HEAD

 

THE BULL

 

THE GOAT

 

THE SNAKE

 

THE SERPENT

 

THE HOODED SERPENT

 

THE LOTUS - THE SWAN - THE INTERLACED SERPENTS AND THE SIX-HOODED SERPENT

 

THE OPENING LOTUSES AND THE SWAN

 

THE SWAN AND THE LOTUS

 

THE HANSA

 

THE BIRD

 

RED FLOWERS

 

THE RED PURUSHA

 

THE CHILD

 

THE SUDARSHAN CHAKRA

 

THE PIECE OF FLESH

 

THE IMAGE OF JOURNEYING

 

AEROPLANE, STEAMER AND TRAIN

 

 

 

 

II. THE HOSTILE FORCES

 

TWO KINDS OF ASURAS

 

TRANSFORMATION OF EVIL FORCES

 

DIFFICULTY OF TRANSFORMING ASURAS

 

ORDINARY NATURE-FORCES AND HOSTILE FORCES

 

OBJECT OF HOSTILE FORCES

 

ATTACKS OF EVIL FORCES

 

CAUSE FOR HOSTILE ATTACKS

 

THROWING OFF THE ATTACKS

 

THE INTENTION OF HOSTILE FORCES

 

PROGRESS AND ADVERSE FORCES

 

TESTS IN SADHANA

 

TWO WAYS OF REMOVING IMPERFECTIONS--STOPPING OF EXPERIENCE BY HOSTILE FORCES

 

HOSTILE FORCES IN SADHANA

 

LOWERING OF CONSCIOUSNESS AND HOSTILE ATTACKS

 

REJECTION OF HOSTILE SUGGESTIONS

 

HABITUAL RESPONSE TO ADVERSE FORCES

 

FORMATIONS OF VITAL FORCES

 

THE WAY TO MEET HOSTILE FORCES

 

INADVISABILITY OF CONCERN ABOUT HOSTILE FORCES

 

POSSESSION BY HOSTILE POWER—ACTION OF DIVINE FORCE

 

HOSTILE ATTACK IN SLEEP——NEED OF FEARLESSNESS IN SADHANA

 

 

SECTION FOURTEEN

 

Difficulties of the Path and their Removal

 

I. THE RIGHT WAY OF OVERCOMING DIFFICULTIES

 

 

DIFFICULTY OF YOGA

 

DIFFICULTIES AND GURU'S GRACE

 

DIFFICULTIES AND VICTORY

 

STRENGTH FROM VICTORY

 

THE POSITIVE ATTITUDE

 

NEGATIVE AND POSITIVE WAY OF REMOVING DIFFICULTIES

 

POSITIVE AND NEGATIVE WAY OF CLEANING THE-VITAL

 

TWO METHODS OF OVERCOMING DIFFICULTIES

 

FOUR WAYS OF CHANGING THE NATURE

 

REMOVAL OF VITAL AND PHYSICAL DIFFICULTIES

 

OVERCOMING IMPERFECTIONS

 

IMMUNITY TO SUGGESTIONS

 

RIGHT WAY TO MEET WEAKNESSES

 

RIGHT ATTITUDE TO MISTAKES

 

DANGER OF RAISING UP DIFFICULTIES FOR EXHAUSTION

 

THE BEST WAY TO PROGRESS

 

QUIET FACING OF DEFECTS

 

SETTLED PEACE AND AUTOMATIC REJECTION

 

INNER QUIETUDE AND REJECTION

 

QUIET AND STEADY REJECTION AND CALL

 

REPELLING THE VITAL ATTACK BY CALM INNER FORCE

 

GROWTH OF TRUE CONSCIOUSNESS AND POWER OF REJECTION

 

RIGHT ATTITUDE IN DIFFICULTIES

 

RIGHT ATTITUDE IN PERIODS OF ARREST IN SADHANA

 

STRUGGLE BETWEEN THE OUTER SELF AND THE GROWING SOUL

 

THE OLD VITAL NATURE AND THE DEVELOPING PSYCHIC BEING

 

THE DIVINE POSSIBILITY OF THE INNER BEING AND THE DIFFICULTIES OF THE EXTERIOR VITAL SELF

 

THE "EVIL PERSONA"

 

UNWILLINGNESS OF THE OUTER PHYSICAL CONSCIOUSNESS TO CHANGE

 

CAUSES OF DEPRESSION IN SLEEP - DRAWING OF HELPFUL FORCES - RELIANCE ON THE ALL-STRENGTH FOR SUCCESS

 

INWARD STRENGTH AND OUTWARD CIRCUMSTANCES

 

THE WEAK SENTIMENTAL ATTITUDE OF FACING DIFFICULTIES

 

REJECTION OF SENTIMENTAL WEAKNESS

 

WRONG IDEA OF HELPLESSNESS IN CHANGING THE VITAL

 

FALSE SUGGESTION OF INABILITY

 

FEELING OF INCAPACITY DUE TO RESISTANCE OF EXTERNAL NATURE

 

LACK OF WILL IN THE PHYSICAL AND VITAL CONSCIOUSNESS FOR SADHANA

 

PHYSICAL BEING'S SHRINKING FROM THE LIGHT

 

REJECTION OF DISABLING NOTIONS OF INCAPACITY

 

REJECTION OF FALSE SUGGESTIONS OF UNFITNESS FOR SADHANA

 

WITHDRAWAL FROM GRACE

 

 

 

II. THE MOTHER'S HELP IN REMOVING DIFFICULTIES

 

CALLING THE MOTHER'S FORCE IN DIFFICULTY

 

THE MOTHER'S FORCE

 

OPENNESS TO THE MOTHER IN ATTACKS

 

THE MENTAL CALL FOR FORCE——IMPORTANCE OF REMAINING IN THE INNER CONSCIOUSNESS

 

WORKING OF THE MOTHER'S FORCE—PSYCHIC AWAKENING

 

RECEPTIVITY TO FORCE

 

CONDITIONS FOR THE COMING AND ACTION OF FORCE

 

PRESSURE AND HELP OF THE MOTHER'S FORCE

 

WAYS OF GIVING HELP

 

HELP AND AUTOMATIC ACTION OF FORCE

 

THE FORCE AND THE SADHAK'S WILL

 

NEED OF ACTIVE ASSENT

 

NECESSITY OF BECOMING MORE CONSCIOUS

 

THE CONSTANT HELP

 

THE MOTHER'S WORK IN THE PREPARATORY CONSCIOUSNESS

 

ACTION OF DIVINE PROTECTION WITHIN LIMITS

 

RIGHT WAY OF RECEIVING HELP THROUGH WRITING LETTERS

 

THE INNER CONTACT

 

THREE RULES FOR REMAINING OPEN TO THE MOTHER

 

SECTION FIFTEEN
 

Transformation of the Vital Nature

 

I. LIBERATION FROM EGO

 

 

NEED OF TRANSFORMING THE EGO

 

EGO AND TRUE BEING

 

REMOVAL OF EGO

 

MOST EFFECTIVE FORCE FOR LIBERATION FROM EGO

 

NECESSITY OF PSYCHIC LIBERATION AND SELF-REALISATION FOR REMOVAL OF EGO

 

NECESSITY OF WIDENING THE CONSCIOUSNESS FOR LIBERATION FROM EGO

 

GOING WITHIN AND CONQUEST OF EGO

 

UNIVERSALITY AND VITAL EGOISM

 

LIBERATION FROM EGO AND TRANSFORMATION

 

DIFFICULTY OF REMOVING EGO

 

EGO-CENTRICITY IN SADHANA

 

THE EGO-CENTRIC AND THE UNEGOISTIC ATTITUDE

 

EGO AND SPIRITUAL EXPERIENCE

 

EXALTATION AND EGOISTIC FEELING IN SPIRITUAL EXPERIENCE

 

OPENING TO HIGHER FORCE AND THE DANGER OF MAGNIFIED EGO

 

VEHEMENCE OF UNREGENERATE VITAL EGO

 

EGO AND THE PSYCHIC FIRE

 

EGOISTIC SELF-JUSTIFICATION

 

THE OBSTACLE OF SELF-ESTEEM

 

YOU AND OTHERS

 

FALSE AND TRUE JUDGMENT OF OTHERS

 

WRONG HUMAN JUDGMENTS

 

DEFECTS OF OTHERS

 

TWO TYPES OF EGOISTS

 

 

 

III. REMOVAL OP WRONG VITAL MOVEMENTS

 

NEED OF DISCIPLINING THE RESTLESS VITAL

 

OVERCOMING RESTLESSNESS AND ATTACHMENT

 

INEXHAUSTIBLE ENERGY AND DISCIPLINE

 

NEED OF VIGILANCE

 

NEED OF PATIENCE IN CHANGING THE VITAL

 

REPEATED STRUGGLE WITH LOWER FORCES

 

RETURNS OF OLD NATURE

 

SURGING UP OF OLD MOVEMENTS

 

UPRISING OF DISSATISFIED DESIRES

 

RETURN OF SUPPRESSED HABITUAL MOVEMENTS

 

TEMPORARY LAPSE DUE TO RISING UP OF OLD MOVEMENTS

 

MECHANICAL RECURRENCE OF VITAL DIFFICULTIES

 

RECURRENCE OF PAST REMEMBRANCES

 

RESPONSE TO SUGGESTIONS OF REJECTED MOVEMENTS

 

REJECTION OF THE LOWER-VITAL DESIRE

 

REJECTION OF DESIRES BY THE VITAL

 

NECESSITY OF VITAL'S CALL FOR TRANSFORMATION

 

DEPRESSION DUE TO REVOLT OF UNSATISFIED DESIRE

 

EFFECTS OF DEPRESSION

 

REJECTION OF DEPRESSION

 

RIGHT WAY OF DEALING WITH THE EXTERNAL BEING

 

THE BEST WAY TO SET RIGHT THE WRONG MOVEMENTS

 

OSCILLATION DUE TO VITAL'S NON-CO-OPERATION

 

THE FEELING OF THE DESERT

 

MASTERING THE "IRRATIONAL KNOT" OF DESPONDENCY

 

SADNESS

 

BITTERNESS OF DISSATISFIED VITAL

 

REJECTION OF GRIEF AND TURNING TO THE CENTRAL AIM

 

SERIOUSNESS AND GLOOM IN YOGA

 

THE PERVERSE TWIST OF THE VITAL

 

TRICK OF THE VITAL MIND

 

DETECTION OF VITAL SUBTERFUGE

 

REJECTION OF VITAL FALSEHOOD

 

ESTABLISHING PSYCHIC INFLUENCE OVER LOWER VITAL NATURE

 

CLOUDING OF REASON BY THE VITAL MIND

 

REJECTION OF IGNORANT FORCES FROM THE VITAL

 

 

SECTION SIXTEEN
 

Transformation of the Physical Being

 

I. OPENING THE PHYSICAL TO THE HIGHER CONSCIOUSNESS

 

PHYSICAL BEING AND MANIFESTATION

 

IMPURITY OF THE HUMAN PHYSICAL

 

NECESSITY OF PHYSICAL PURIFICATION

 

THE PHYSICAL CHANGE

 

OPENING THE PHYSICAL TO THE HIGHER CONSCIOUSNESS

 

DIFFICULTY OF OPENING THE PHYSICAL

 

REMEDY FOR DIFFICULTIES OF THE PHYSICAL CHANGE

 

DIRECT CONTACT WITH THE PHYSICAL

 

CONSEQUENCES OF SUPRAMENTAL DESCENT IN THE MATERIAL CONSCIOUSNESS

 

SUPRAMENTAL CHANGE AND HOLD OF LOWER NATURE

 

SUBCONSCIOUSNESS OF THE MATERIAL

 

NECESSITY OF WORKING IN THE SUBCONSCIENT FOR CHANGE OF THE PHYSICAL

 

THE SUBCONSCIENT AND PHYSICAL DISABILITIES

 

CLEARING THE SUBCONSCIENT

 

RISING OF OBSCURITY DURING PHYSICAL CHANGE

 

OBSTACLE OF INERTIA

 

INERTIA

 

INCREASE OF THE HOLD OF INERTIA

 

RISING OF INERTIA FROM THE SUBCONSCIENT

 

CALLING DOWN FORCE TO REMOVE INERTIA

 

REPLACING INERTIA BY HIGHER LIGHT AND FORCE

 

NEED OF EXERCISE FOR PREVENTING INERTIA

 

TRANSFORMATION OF TAMAS INTO SHAMA

 

CHANGE OF INERTIA BY DESCENT

 

INERTIA AND DYNAMISM

 

DYNAMIC DESCENT AND DESCENT OF PEACE

 

CONDITION OF THE BODY IN RECEIVING HIGHER DYNAMISM

 

SEPARATENESS OF THE INNER BEING AND IMMUNITY FROM INERTIA

 

 

 

 

 

 

 

 

SECTION EIGHTEEN

 

Sadhana through Work

 

 

MOTIVES OF WORK IN ORDINARY LIFE AND YOGA - SIGNS OF VITAL'S CONSECRATION IN ACTION

 

PRACTICE OF THE GITA'S YOGA OF WORKS

 

OBJECT OF YOGA AND WORK FOR THE DIVINE

 

MEDITATION AND WORK IN YOGA

 

ACTION AND INTROSPECTIVE MEDITATION

 

CONCENTRATION IN WORK AND MEDITATION

 

OPENING AND SURRENDER TO THE MOTHER THROUGH WORK

 

CONDITIONS OF PERFECT SERVICE

 

CONDITIONS FOR BEING A FLAWLESS SERVANT

 

RIGHT SPIRIT IN WORK

 

INTUITION OF THE DIVINE WILL

 

RIGHT WAY OF ACTION

 

INNER GUIDANCE

 

IMPORTANCE OF THE INNER CHANGE

 

TAKING NOTHING FROM OTHERS - THE RIGHT INNER ATTITUDE

 

REPLACEMENT OF THE INSTINCT OF DOMINATION AND PRIDE OF THE INSTRUMENT

 

SHOWING OF CAPACITY IN WORK

 

TWO STAGES OF WORK IN YOGA

 

EXTERNALISATION OF INNER POWER

 

INTEREST AND JOY IN ASHRAM WORK

 

CAUSES OF MISTAKES IN ASHRAM WORK—EXTERNAL ORGANISATION AND INNER HARMONY

 

IMPORTANCE OF ORGANISATION IN PHYSICAL THINGS

 

THE HINDRANCE OF WASTE AND MISUSE OF PHYSICAL THINGS

 

MAINTENANCE OF EFFICIENCY AND DISCIPLINE BY OUTER AND INNER MEANS

 

RIGHT WAY OF DEALING WITH SUBORDINATES

 

POWER OF ADAPTATION AND HARMONISATION

 

QUIETING THE VITAL MIND—INADVISABILITY OF COMPELLING MIND AND VITAL IN WORK

 

INADVISABILITY OF VIOLENT COMPULSION OF BODY

 

OVERWORK

 

NEED OF MASTERY IN WORK

 

MISTAKE OF TOTAL ABSORPTION IN WORK

 

RESISTANCE TO CONTINUOUS COMMUNION IN WORK—ASPIRATION FROM BELOW

 

HINDRANCE OF INERTIA TO REMEMBRANCE

 

IDLENESS AND ABILITY TO DO WITHOUT WORK

 

FREEDOM FROM NECESSITY OF ACTION

 

STATE OF ALOOFNESS AND ACTION IN THE WORLD

 

ACTION OF GUNAS WITHOUT ATTACHMENT

 

DETACHMENT AND ACTION OF PRAKRITI

 

ACTION AND PRAKRITI

 

ACTION OF PRAKRITI AND GUNAS

 

ACTION OF GUNAS IN THE LIBERATED STATE

 

SEPARATION OF PRAKRITI AND PURUSHA FROM SURFACE BEING

 

CONSCIOUSNESS AND ENERGY—POWER OF DETACHMENT

 

SECTION SEVEN

 

THE PROCESS OF INTEGRAL TRANSFORMATION

 

 

                                                                            I.    PSYCHIC CONVERSION

                                                                            II.  ASCENT TO HIGHER PLANES

                                                                            III. DESCENT OF HIGHER CONSCIOUSNESS

                                                                            IV. THE SUPRAMENTAL DESCENT

 

I. PSYCHIC CONVERSION

 

Meaning of "Psychic"

 

"PSYCHIC" in the sense in which it is used commonly by people has no definite meaning, it is applied to anything non-physical or supra-physical. In the language of our Yoga it refers always to the inner soul. Therefore the use of the words "psychic significance" is incorrect here. One can say "occult significance" or "symbolic significance" or "inner significance". "Psychic significance" we can say only of experiences belonging to the psychic as opposed to the mental, vital and physical planes.

 

6-11-1933

Purusha, Prakriti and Ego-sense—The Psychic Being

in Evolution

 

PURUSHA in Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha.

Page-167


Ego-sense and Purusha are two quite different things—ego-sense is a mechanism of Prakriti, Purusha is the conscious being.

The psychic being evolves, so it is not the immutable.

The psychic being is especially the soul of the individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is that spark of the Divine Fire that grows behind the mind, vital and physical as the psychic being until it is able to transform the Prakriti of Ignorance into Prakriti of Knowledge. These things are not in the Gita, but we cannot limit our knowledge by the points in the Gita.

 

February 1934

Psychic Being and Jivatma

(1)

 

IT is the central being above the evolution (always the same) that we call the Jivatma—the psychic being is the same in evolution, it is a spark of the Divine there growing within to its full divinity as a portion of the Divine.

 

1933

Page-168


(2)

 

The psychic is a spark of the Divine—but I do not know that it can be called a portion of the Jivatma —it is the same put forward in a different way.

 

23-8-1933

(3)

 

Jivātmā is not psychic being—we have fixed on chaitya purusa as the equivalent in Sanskrit of the psychic being. Jivatma is the individual Self—the central being.

 

13-12-1933

Page-169


(4)

 

No. The soul develops from life to life. The Jivatma

is always the same—it is only his instruments of self- expression that develop. The Jivatma, however, can put out a representative form of itself that governs the rest.

 

11-7-1933

Jivatma

 

BY Jivatma we mean the individual self. Essentially it is one self with all others, but in the multiplicity of the Divine it is the individual self, an individual centre of the universe—and it sees everything in itself or itself in everything or both together according to its state of consciousness and point of view.

 

December 1933

Atman, Jivatman and the Psychic

 

To live in the consciousness of the Atman is to live in the calm, unity and peace that is above things and  separate from the world even when pervading it.

Page-170


But for the psychic consciousness there are two things, the world and itself acting in the world. The Jivatman has not come down into the world, it stands above, always the same supporting the different beings, mental, etc., which act here. The psychic is what has come down here—its function is to offer all things to the Divine for transformation.

 

May 1935

The True Inner Being—Psychic and Jivatman

 

THE true inner being—the true mental; the true vital, the true physical represent each on its plane and answer to the central being, but the whole of the nature and especially the outer nature does not, nor the ordinary mental, vital or physical personality. The psychic being is the central being for the purposes of the evolution—it grows and develops; but there is a central being above of which the mind is not aware, which presides unseen over the existence and of which the psychic being is the representative in the manifested nature. It is what is called the Jivatman.

 

6-6-1933

Page-171


The Inner Being and the Psychic

 

I DO not know what you mean by it (inner being) being "around" the psychic. It is obviously nearer to the psychic than the outer mind, vital or physical, but that does not insure its being open to the psychic only and not to the other universal forces.

 

25-3-1937

Jiva and Jivatma—Para and Apara Prakriti

 

THERE is no difference between Jiva and Jivatma in this language—so this distinction cannot be made. The Apara Prakriti is Nature which manifests all these minds, lives and bodies. The Para Prakriti is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many.

 

February 1934

Page-172


Chit Shakti, Jivatma, Soul and Ego

 

CHIT SHAKTI or Bhagvat Chetana is the Mother  —the Jivatma is a portion of it, the psychic or soul a spark of it. Ego is a perverse reflection of the psychic or the Jivatma. If that is what you mean, it is correct.

 

The Soul and the Divine Mother

 

IT is true of every soul on earth that it is a portion of the Divine Mother passing through the experiences of the Ignorance in order to arrive at the truth of its being and be the instrument of a Divine Manifestation and work here.

 

15-2-1937

The Function of the Psychic

 

THIS is the function of the psychic—it has to work on each plane so as to help each to awaken to the true truth and the Divine Reality.

Page-173


Psychic Action in Sadhana

 

THAT is good. It means that the psychic has come up again. When the psychic is in the front, the sadhana becomes natural and easy and it is only a question of time and natural development. When the mind or the vital or the physical consciousness is on the top, then the sadhana is a tapasya and a struggle.

 

16-7-1934

Opening of the Psychic

 

IN using the expression "opening of the psychic" I was thinking not of an ordinary psychic opening producing some amount of psychic (as opposed to vital) love and bhakti, but of what is called the coming in front of the psychic. When that happens one is aware of the psychic being with its simple spontaneous self-giving and feels its increasing direct control (not merely a veiled or half veiled influence) over mind, vital and physical. Especially there is the psychic discernment which at once lights up the thoughts, emotional movements,

Page-174


vital pushes, physical habits and leaves nothing there obscure, substituting the right movements for the wrong ones. It is this that is difficult and rare, more often the discernment is mental and it is the mind that tries to put all in order. In that case, it is the descent of the higher consciousness through the mind that opens the psychic, instead of the psychic opening directly.

 

13-7-1936

Two Ways of Opening the Psychic

 

NOBODY said it (opening the psychic) must be done necessarily from above. Naturally it is done direct and is most effective then. But when it is found difficult to do it direct, as it is in certain natures, then the change begins from above and the consciousness descending from there has to liberate the heart-centre. As it acts on the heart-centre, the psychic action becomes more possible.

 

15-7-1936

Page-175


Conditions for Direct Psychic Opening

 

THE direct opening of the psychic centre is easy only when the ego-centricity is greatly diminished and also if there is a strong bhakti for the Mother. A spiritual humility and sense of submission and dependence is necessary.

 

16-7-1936

Psychic and Higher Mind Action

 

THE psychic, when it acts as the main power, acts through a certain feeling and inherent psychic sense which repels the falsehood. But the ranges of mind above mind do not act in that way— there it is discrimination and will that act and their action is wider but less sure and less automatic so to speak.

 

11-3-1933

Page-176


Preliminary Change

 

So long as the higher consciousness has not opened, one has to use the mental will supported by the psychic to bring about a preliminary change in the mind and vital—but afterwards it is from above that the Force of illumination and purification must come.

 

28-10-1933

A Psychic Experience

 

IT is evidently the psychic--it is often seen as a deep well or abyss into which one plunges; but here it is evidently the psychic penetrating down into all the lower planes and also rising up to the higher planes above.

 

6-11-1935

Living in the Psychic Centre

 

IF it is the sense of the Presence that you have, then you are living in the consciousness of the psychic centre. Thinking with the mind is good  because it leads towards that, but it is not in itself  that living in the psychic centre.

 

26-9-1934

Page-177


Psychic Feeling of the Mother's Presence

 

IF you feel the Mother's presence for the greater part of the day, it means that it is your psychic being that is active and feels like that; for without the activity of the psychic it would not be possible. Therefore your psychic being is there and not at all far off.

 

14-3-1935

The Constant Presence

 

THE Divine is always in the inner heart and does not leave it.

Page-178


Nature of Psychic's Union with the Divine

 

IF the psychic unites itself with the Divine, it cannot be separated. Separation is the non-union. The psychic realisation is one of diversity in unity (the portion in the whole); it is not one of dissolving like a drop of water in the sea—for then no love or devotion is possible unless it is love of oneself, devotion to oneself.

 

1-11-1936

Union with the Mother and Sadhana

 

THE more the union with the Mother increases, the better for the sadhana.

 

2-10-1933

Page-179


Psychic Being and Psychic Action

 

IT is the action of the psychic being, not the being itself, that gets mixed with the mental, vital and physical disabilities because it has to use them to express what little of the true psychic feeling gets through the veil. It is by the heart's aspiration to the Divine that the psychic being gets free from these disabilities.

 

1933

Psychic Control of Vital Movements

 

OBVIOUSLY when there is that inability to control and over-eagerness, it must be a movement of a vital nature. The vital can take part in a movement but it must not be in control—it must be subordinated to the psychic.

 

18-6-1933

Weeping and Inner Control—Psychic Weeping

 

IT is quite correct that weeping brings in the forces that should be kept outside—for weeping is a giving way of the inner control and an expression of

Page-180


vital reaction and ego. It is only the psychic weeping that does not open the door to these forces—but that weeping is without affliction, tears of bhakti, spiritual emotion, or Ananda.

Your experience was a very beautiful one—the inner being realises by such experiences that which must be established in the waking state as the foundation of the spiritual consciousness and spiritual life.

 

3-7-1937

Psychic Foundation in the Vital

 

THESE are movements of the vital under the psychic touch. If there is the fixed psychic foundation underneath, it will be felt as an underlying quietude and confidence or a fixed spirit of surrender.

 

27-12-1933

The Psychic Knowledge

 

IT is the natural reaction of the psychic to mental doubt and the vital disturbance which caused it. The psychic knows that the Divine is and affirms its knowledge against all appearances.

 

1-9-1933

Page-181


II. ASCENT TO HIGHER PLANES

 

The Double Practice of Integral Yoga

 

ALL this is perfectly correct. The practice of this Yoga is double—one side is of an ascent of the consciousness to the higher planes, the other is that of a descent of the power of the higher planes into the earth-consciousness so as to drive out the Power of darkness and ignorance and transform the nature.

 

5-10-1933

Page-182


Ascent, Descent and Transformation

(1)

 

IT was an experience (by ascension) of the spiritual plane of being above in which there is absolute peace and light and Ananda. It is this that has to descend into the mind, vital and body and be the constant condition and the basis for the full transformation of the consciousness and nature.

 

24-9-1936

(2)

 

It is extremely difficult for the external nature not to separate itself; it is only after the complete transformation that it remains one with the higher consciousness.

 

June 1935

Awakening of the Veiled Divine Force by Descent

 

I DO not see what is your difficulty. That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing  that is well known; it is at the very base of this Yoga.

 

30-1-1935

Page-183


Spiritualisation of Centres by Ascent and Descent

 

GOOD. The ascent of the consciousness in the lower energies into the higher and the descent of the higher powers and the white Light indicate a further preparation of the vital and physical being and its forces by Spiritualisation of the centres.

 

18-11-1933

The Upward Movement

 

THE upward movement and the silence are indispensable for the Truth to manifest.

Page-184


Ascent and Joining with the Source

 

EVERYTHING in the adhar in the sadhana has at one time the tendency to rise and join its source above.

 

19-8-1933

Ascent to Higher Planes

 

YOUR experience means simply that you became conscious of the inner being and the inner world and rose up to a higher plane of being where the outer difficulties do not exist. The object of Yoga is to establish the inner consciousness and the higher being in you and by their strength change the outer existence.

 

5-10-1933

Page-185


Need of Making the Inner Being Conscious for Concrete

Realisations in the Higher Being

 

Do you realise the higher being in your ascent as wide and infinite? When you are there, do you feel it spread through infinity? Do you feel all the universe within you, yourself one with the self of all beings? Do you feel the one cosmic force acting everywhere? Do you feel your mind one with the cosmic mind? your life one with the cosmic Matter? separative ego unreal? the body no longer a limitation? What is the use of merely saying that the higher being is wide and infinite? Do these realisations come when you are in the higher being and if not, why not? The inner being easily opens to all these realisations, the outer does not? So unless your inner being becomes conscious of itself, the mere ascent gives only height or some vague sense of other planes, not these concrete realisations.

 

28-7-1936

Location of the Inner Being

 

THE inner being cannot be "located" above, it can only join with the above, penetrate it and be penetrated by it. If it were located above, then there would be no inner being.

 

16-5-1936

Page-186


Constant Staying in the Higher Consciousness

 

IT (constant staying in the Higher Consciousness)  can be done with difficulty (1) if he is always in trance, (2) if he does not want transformation of the rest of the nature, (3) if he cuts himself off from life and action, (4) if he does not allow anything in the lower being or the outer being to draw any part of his up-gathered consciousness to go down or out from the upper silence.

 

3-8-1936

Reaching the Higher Planes in Trance

 

THAT is quite natural. The higher planes are not planes on which one is naturally conscious and he is even not open to their direct influence—only to some indirect influence from those nearest to the human mind. He can reach them only in a deep inner condition or trance and the higher he goes the less easy is it for him to be conscious of them even in trance. If you are not conscious of your inner being, then it is more difficult to be conscious in trance.

 

6-6-1936

Page-187


Going Above in Trance and in the Waking State

 

I MEANT that it (the inner consciousness) is there  established, even when it is covered over. Once it is there the descent of force, etc. becomes more  continuous or at least more frequent. The difficulties of the outer nature have still to be dealt with, but that can be done more securely and effectively with this inner consciousness as the basis.

There are two different things. One is the consciousness actually going out of the body—but that brings a deep sleep or trance. The other is the consciousness lifting itself out of the body and taking its stand outside it—above and spread round in wideness. That can be a condition of the Yogin in the waking state—he does not feel himself to be in the body but he feels the body to be in his wide free self, he is delivered from limitation in the body-consciousness.

 

11-6-1933

Page-188


Ascent in Trance and the Body

(1)

 

IT is the subtle parts of the physical that go up. The external consciousness can also go up, but then there is a complete trance. There is not much utility for the complete trance in this sadhana.

 

October 1933

(2)

 

No, the body itself cannot go up—how could it? The body is meant for keeping the consciousness linked to the physical world.

 

October 1933

(3)

 

If all went up, there would be no existence in the body. There is always some consciousness and therefore some self supporting the body.

 

June 1935

Page-189


Location of Overhead Planes

 

THE planes and the body are not the same. Above the head are seen all the planes from the overmind down to the higher mind, but this is only a correlation in the consciousness—not an actual location in space.

 

14-7-1933

Knowledge on Overhead Planes

 

THE substance of knowledge is the same on all the overhead planes but the higher mind gives only the substance and form of knowledge in thought and word, in the illumined mind there begins to be a peculiar light and energy and Ananda of knowledge which grows as one rises higher in the scale— or else as the knowledge comes from a higher and higher source. This light, etc. are still rather  diluted and diffused in the illumined mind, it becomes more and more intense, clearly defined  and dynamic and effective on the higher planes so much so as to change always the character and power of knowledge.

 

3-6-1936

Page-190


The Intuitive Mind

 

THE intuitive mind does not get the touch direct from the Supramental. Above it is the overmind in which there is a higher and greater intuition and above that are the supramental ranges.

 

30-10-1932

Strata and Powers of the Intuitive Mind

 

I DO not think it can be said that there are separate strata in the intuitive mind for purity, strength and beauty. These are separate powers of the Divine, not separate strata. But, of course, they can be arranged by the mind in that way for some organised purpose.

 

8-4-1933

Revelation

 

REVELATION is a part of the intuitive consciousness.

Page-191


Confusion of Overmind with Higher Mental Planes

 

HE seems to say that beyond the overmind there is a plane of "higher luminous Intelligence". This is impossible. Beyond the overmind there is the Supermind—the overmind is the highest of the planes below the Supramental, and he is not yet in touch with the Supramental. What he calls here the overmind cannot be the true overmind. His experiences are those of the mind opening to the higher mental planes and trying to bring down  something from them and their powers into the mind, life and body.

His classification of four worlds is an attempt of the mind to interpret something he had seen, but it has not got it all right. If Mahasaraswati stopped him at this moment, it must have been because his  mind was making a wrong formation and it was no use carrying it any farther.

At this stage in his Yoga he must observe what is going on, but not attach a definitive or final importance to any such classifications or mental arrangements. The mind at this stage sometimes gets these things correctly, sometimes makes formations of them which are not correct and have to be discarded or set right when a higher knowledge comes.

 

8-3-1932

Page-192


Four Planes of Overmind

 

IT is not so simple as that—but it (the overmind) can for convenience be divided into four planes —mental overmind and the three you have written (intuitive overmind, true overmind and supramental overmind), but there are many layers in each and each of these can be regarded as a plane  in itself.

 19-8-1933

Supramental Overmind

 

WHAT you call supramental* overmind is still overmind—not a part of the true Supermind. One cannot get into the true Supermind (except in some kind of trance or Samadhi) unless one has first objectivised the overmind truth in life, speech, action, external knowledge and not only experienced it in meditation and inner experience.

                                     

* This expression is a misnomer since overmind cannot be supramental: it can at most receive some light and truth from the higher source.

 

February 1934

Page-193


Transitional Stages between Mental Overmind

and Supramentalised Overmind

 

THAT is not impossible—it is perfectly possible on any of the larger planes—infinity is everywhere, once one breaks the individual limits.

There are many stages in the transition from mental overmind to supramentalised overmind and from there to Supermind. Do not be in a hurry to say "this is the last highest Overmind."

 

February 1934

Overmind, Supermind and Inferior Movements

 

PEOPLE talk very lightly of the Overmind and the Supermind as if it were quite easy to enter into them and mistake inferior movements for the Overmental or Supramental, thereby confusing the Truth and delaying the progress- of the sadhana.

Page-194


Supramental Knowledge-Will and Overmind Truth Plane

 

IT is not very clear what is meant by this Knowledge-Will. It is usually a description of the  Supramental where there is no division between Knowledge and Will, each acting on each other or rather fixed together in oneness and therefore infallible. You say it has taken form in mind, vital and body; if that is so, it would mean the fixed and decisive transformation; so it cannot be the supramental. It must be some overmind Truth plane.

 

February 1934

 

Perfect Action of Knowledge and Will

 

KNOWLEDGE and will have naturally to be one before either can act perfectly.

 

September 1934

Reflection of Transcendent Planes on Higher Planes

 

IT is the experience of the Transcendent planes as reflected on the higher planes of consciousness (overmind, etc.) in relation to them, just as one

Page-195


can have an experience of Sachchidananda and these planes as reflected in the mind or vital or physical consciousness, so we can have it there— but on each plane it appears in a different way,

December 1933

 

Experiences of Overmind Knowledge

 

IT is perfectly natural. In these experiences you become aware of the consciousness proper to other planes. Thus you get the experience of being a form of the Divine Consciousness, the Mother, and while the experience lasts you feel her power—when the experience ceases, you come back to your normal state, the power withdraws. These experiences are proper to the consciousness with the  overmind Knowledge and they prepare it for transformation.

 

15-7-1933

Page-196


Concreteness of Overmind Experiences

 

IT is perfectly simple, it is the attraction towards  the Divine Consciousness represented in a concrete experience. It is the concreteness of the experiences that puzzles you. All experience there tends to be concrete, there are no "abstract" truths as in the mind,—even thought in the overmind is a concrete force and a palpable substance.

 

25-6-1933

Arrangement of Truths in the Overmind

(1)

 

YES—it is one aspect of the Truth,—for in the overmind there are many aspects of Truth, separate or combined together or arranged one above the other.

 

8-7-1933

Page-197


(2)

 

Why not? Both are true on the different levels of the overmind or in different cosmic formations that  come from the overmind. All aspects are there in the overmind, even those which the intellect considers contradictory to each other; in the overmind they are not contradictions but complementary to each other.

 

30-6-1933

Misinterpretation of Overmind Truth in

Terrestrial Consciousness

 

IT is only the Supermind that has an absolute freedom from error. The overmind presents truth in all sorts of arrangements all of which taken together presents something like the whole truth— but these again are reflected in you in the terrestrial consciousness or conveyed to your terrestrial consciousness by the descent from the higher planes, but in receiving it the terrestrial consciousness can make mistakes in interpretation, in understanding, in application, in arrangement.

 

20-8-1933

Page-198


The Human Creation and the Higher Planes

(1)

 

THERE is some truth in the statement. Human creation comes from the vital planes into the physical, but there is often enough more behind it than is expressed—it gets altered or diminished in the human physical transcription.

 

9-3-1933

(2)

 

No, the earth develops its form of life according to its own consciousness which is not the same as that of the other planes.

 

Overmind Dangers and Falsehoods

 

THERE are no overmind dangers—it is only the lower consciousness misusing overmind or higher consciousness intimation that can make a danger.

Page-199


There are also no overmind falsehoods. The overmind is part of the Ignorance in this sense that it is the highest knowledge to which the Ignorance can attain, but the knowledge is still divided and so can be a knowledge of parts and aspects of the Truth, not the integral knowledge. As such it  can be misused and turned into falsehood by the mind.

 

10-7-1936

Limitation of Overmind Experience

 

THE overmind experience does not necessarily deliver from the lower vital and physical movements  —it changes them only to a certain extent and prepares them for a greater Truth.

 

26-6-1933

Page-200


III. DESCENT OF HIGHER CONSCIOUSNESS

 

 Nature of Descent

 

 IT is not really the plane that descends, it is the  Power and Truth of it that descends into the material  and then the veil between the material and it no longer exists.

 

February 1934

Five Things that Descend

 

PRESENCE, Peace, Force, Light, Ananda—these are five things that most commonly come down.

 

Descent of Wideness

 

LIKE everything else, Peace, Light, Power, so wideness descends also.

 

23-8-1933

Page-201


Descent of Higher Powers and The Mother's Descent

 

CERTAINLY, in a sense the descent of the higher powers is the Divine Mother's own descent—for it is she who comes down in them.

 

21-12-1933

Result of Descent

 

WHENEVER there is a descent of the higher consciousness in the Adhar:

Part of it is stored up in the frontal consciousness and remains there.

Part of it goes behind and remains as a support to the active part of the being.

Part flows out into the universal Nature.

Part is absorbed by the inconscient and lost to the individual consciousness and its action.

16-4-1933

The Action of Descent

 

NATURALLY, when anything of the higher consciousness descends, it works to change the lower consciousness into a part of itself.

 

10-9-1933

Page-202


Descent of Peace and Force

(1)

 

PEACE is the first condition, but peace of itself does not bring Force; it is a receptacle of Force and a bringer of Force.

 

17-3-1936

(2)

 

It is very stupid on his part to be tired of peace. (Would restlessness be better!) Without peace either Force cannot descend or it would be a mixed or Asuric force.

 

17-3-1936

Page-203


Effects of Enforcing Peace in Lower Parts

 

BY enforcing the peace of the higher being in the lower parts down to the physical it becomes possible  to (1) create that separateness which would prevent the inner being from being affected by the superficial disturbance and resistance, and (2) make it easier for the Force and other powers of the higher  being to descend.

 27-7-1936

Descent of Calm

 

IT is the calm that has come down from above, only you are feeling it from there (mind and heart) and not from above the mind. But you have to feel it below the heart and not only from the heart above—the calm has to spread lower down.

 

Peace and Dynamic Development

 

THE peace that descends from above can stop the lower action if it settles in all the being. But that is not sufficient if one wants to develop the dynamic side of the being also on the lines of Yoga.

 

19-5-1936

Page-204


Silence and Descent of Knowledge

 

WHO told you that whenever there was silence or genuine silence, knowledge would come down? The silence is a fit vessel for anything from above but it does not follow that when there is silence, everything is bound to come down automatically.

 

8-10-1936

Change of Ignorant Cosmic Forces by

Descent of Higher Truth-Force

 

THE cosmic forces here whether good or bad are forces of the Ignorance. Above them is the Truth- Consciousness that can only manifest when ego and desire are overcome—it is the force from the Divine Truth-Consciousness that must descend; the higher Peace, Light, Knowledge, Purity, Ananda must work upon the cosmic forces in the individual so as to change them and substitute the Truth-Force in place of the ordinary working.

 

1-3-1934

Page-205


ForceEnergy—Power—Strength

 

FORCE is the essential Shakti; Energy is the working drive of the Force, its active dynamism; Power is the capacity born of the Force; Strength is energy consolidated and stored in the Adhar.

 

5-11-1933

Passive Force

 

A PASSIVE force has no meaning—Force is always dynamic. Only a Force can act on a basis of calm passivity just as in the material world the Force acts on the basis of inertia.

 

24-5-1936

Forms of Force

 

I HAVE never classified the different forms of Force;  they can be hundreds or thousands in number. Force uses its form according to the work it has to do.

 

10-7-1936

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Receiving The Higher Force through Mind and Vital

 

IN the first condition you are receiving through the mind and it is drawn back upon itself to receive the Presence and grow in the Light and Power from above. The body or external consciousness is probably not sharing in its outward-going parts, there is no effectuating energy for any work other  than what the external consciousness is habituated to do.

In the second, the vital is receiving directly and transforming immediately into kinetic energy; for it is the direct reception by the vital or else the active participation of the vital in the Light, Power or Ananda that makes externalisation, effectuation, all kinds of work and action possible and easy.

 

18-4-1932

Action of Force through Mind-centre

 

THE action that took place was not supramental;  the fact that you were aware of a centre in the brain shows that it was through the mind that it was

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done. The force that acted was the Divine Power which can work in this way on any plane, supramental, mental, vital or physical or on all the planes together. The supramental action can only be achieved after a long discipline of Yoga directed towards that end; it cannot be an initial experience.

That there was no mental expectation was all to the good; if there had been an expectation, the mind might have been active and interfered and either perverted the experience or else stood in the way of its being pure and complete.

 

28-2-1932

Spiritual Experiences for Preparing the Centres

 

THE experiences you have had from above are spiritual experiences. The experience has come, but not yet taken possession of the centres—it is touching them so as to prepare. The Truth-Consciousness is the consciousness which lives in the Truth or in constant touch with it and not, as the ordinary mind does, in the Ignorance.

 

3-12-1933

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Experiences of Dynamic Descent Marking Great Progress

 

THE experiences you relate mark a great progress —the passage from the perception of the ascending Force to that of the descending Shakti. For the spiral coils of Light you saw and whose effects you felt—the merging in silence and peace, the peace of the Atman or the Brahman consciousness—are usually a first effect, they are visual forms of the dynamic descent of the Divine Force from above; also the passage from the realisation of the static Brahman with the sense of the unreality of the world-existence to the realisation of the status of the dynamic one. This is a considerable step in the integral Yoga.

The Brahman consciousness is sometimes described as a static one, but it has two aspects, static and dynamic, and it is when both are united that it becomes integral. This is the greater consciousness I speak of in the sentence quoted by you, greater than either that which perceives the Brahmic silence and immobility alone or that which perceives the cosmic existence and action alone.

 

8-7-1938

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Experiences of Overhead Descent

(1)

 

You seem to have ascended into a plane of the Higher spiritualised Mind with a descent into it of Maheshwari bringing the power of the Divine Truth. The result in the physical consciousness was a perception of the One Consciousness and Life in all things and an illumination of the cells of the body with the golden light of the higher Truth.

 

October 1933

(2)

 

It means that your ordinary poise is on higher mind or intuitive mind consciousness (blue) with the spiritual light dominant. As soon as there is concentration, the power of the planes still above (Intuitive proper to Overmind) descends and there is the Sun Force and the consciousness proper to these planes.

 

November 1933

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(3)

 

All these experiences seem to indicate a working to bring the power of the direct Truth into the whole from the Overmind down to the body—for that is what the Sunlight means on whatever plane it manifests. The exact implications of this working and its practical effect can only be seen hereafter.

 

December 1933

Working of The Mother's Power on Mind and

Vital Centres

 

THIS is the meaning of your experiences:

1.   The power of the Divine Mother from above is descending upon you and the pressure you feel on your head and the workings of which you are aware are hers. Put yourself completely into her hands, have entire confidence, observe carefully and accurately all that happens and write them here. There is no need of special instructions since what is needed is being done for you.

2.   The first pressure was on your mind.

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The centres of the mind are (a) the head and above it, (b) the centre of the forehead between the eyes, (c) the throat and the vital mental (emotional) and sensational mind centres from the breast downward. It is this latter which is the first prāṇa of which you become aware. The action of the Power was to widen these two parts of you and raise them up towards the lowest centre of the higher consciousness above your head, so that hereafter they might both be consciously governed from there and that these might both move in a wide universal  consciousness not limited by the body.

3.  The other prāṇa, the restless one of which you become aware is the vital being, the being of desire and life-movement. The work of the Power has been directed towards quieting the restless movements and making it wide in consciousness as with the mind. The large body you felt was the vital body, not the physical, sthula śarīra.

4.  The basis of your sadhana must be  silence and quiet.  You must remain and grow always more and  more deeply quiet and still both in yourself and in your attitude to the world around you. If you can do this, the sadhana is likely to go on progressing and enlarging itself with a minimum of trouble  and disturbance. Never mind your family difficulties and say nothing to your people. Go on quietly trusting to the Power that is at work in you.

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Descent of Sadhana into the Vital

 

IT is evident that your sadhana has been up till now in the mind—that is why you found it easy to concentrate at the crown of the head, because the centre there directly commands the whole mental range. The mind quieted and experiencing the effects of the sadhana quieted the vital disturbance, but did not clear and change the vital nature.

Now the sadhana seems to be descending into the vital to clear and change it. The first result is that the difficulty of the vital has shown itself—the ugly images and alarming dreams come from a hostile vital plane which is opposed to the sadhana. From there also comes the renewal of the agitation, the disinclination and resistance to the sadhana. This is not a going back to the old condition, but the result of a pressure of the Yoga-Force on the vital for change to which there is a resistance.

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It is this descent of the sadhana to free the vital  being that made you feel the necessity of concentrating in the region of the heart; for in the region of the heart is the psychic centre and below, behind the navel, is the vital centre. If these two can be awakened and occupied by the Yoga-Force, then the psychic (Soul-Power) will command the vital range and purify the vital nature and tranquillise it and turn it to the Divine. It will be best if you are able to concentrate at will in the heart region and at the crown of the head, for that gives a more complete power of sadhana.

The other experiences you have are the beginning of the change in the vital, e.g., peace with yourself and those you thought had injured you, joy and freedom from all worldly cares and desires and ambitions. These come too with a quieted mind, but they can be fixed only when the vital is liberated and tranquillised.

Whatever difficulties or troubles arise, the one thing is to go on quietly with full faith in the Divine Power and the guidance, opening steadily and progressively the whole being to the workings of the sadhana till all becomes conscious and consenting to the needed change.

 

11-8-1932

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Need of Care in receiving a True Force

 

A FORCE like this comes at a certain stage. Observe without being carried away,—for even though it may be a true force from above, other forces which are not true may take advantage and try to substitute themselves for it.

 

1933

Action of Higher Light and Force in the Body

 

IT is the method of the Light or Force working on the body (whether subtle or material) to prepare in that way the remoulding of the body consciousness so that it can admit or identify itself with the Light.

 

December 1933

Direct Connection of the Body with the

Higher Consciousness

 

WHAT you have written is quite correct. The body is not connected ordinarily with the higher consciousness, it only receives what it can from the

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mind. It is being prepared for the direct connection by the ascent of the inner or subtle body into that plane and the descent from it of the higher Light.

 

7-10-1933

Direct Descent of Force in the Physical

 

IT (the higher Force) can come into the physical consciousness direct in the sense that the rest can remain passive, but it must pass through the subtle to reach the material.

 

Assimilation of Force

 

To remain quiet for a time after the descent of Force is the best way of assimilating it.

 

14-7-1934

Page-216


Mistake of Pulling Down Excessive Force

(1)

 

THIS sort of giddiness and weakness and disturbance ought not to take place. When it comes it shows that more Force is being pulled down than is assimilated by the body. At such times you ought to rest till this disturbance has passed and there is a proper balance.

 

26-12-1933

(2)

 

It is certainly a mistake to bring down the higher force. The highest Force, the Supramental, cannot be taken by a storm. When the time is ready, it will open of itself, but first there is a great preparation to be done and that must be done silently and without haste.

 

8-9-1933

Resistance to Descent

 

IF one brings down more Force or Light than some part of the being is ready for and that part resists or if there is a struggle between descending and  adverse forces in the body, then these things can take place.

 

9-9-1933

Page-217


Headaches due to Resistance

 

HEADACHES "produced by a pressure from. above", as you put it, are not due to the pressure or produced by it, but produced by a resistance.

 

18-10-1936

Pressure and Resistance

 

THE pressure does not bring a resistance. "If there were no resistance there would be no headache" is the proper knowledge, not the reverse. So long as you think that it is the pressure that brings the resistance, the very idea will create the resistance. X's case is not an example either of headache due to resistance or of headache due to pressure—it is due to ordinary physical and psychological causes.

 

19-10-1936

Page-218


Experiences of Pressure upon Resistances

 

IT is the pressure of the higher Consciousness (planes of blue light beyond the ordinary mind) that has come down and is pressing upon the resistances down to the body and below. At the same time the weight of the subconscient nature is being lifted up for release—that is the sense of these experiences.

 

14-9-1933

Pressure on Resistance for Expulsion

 

IT must be the vital-physical that is in action. It is under the pressure of the Force that the resistance recedes lower and lower down and manifests so as to have the pressure brought there also specifically for its expulsion.

 

5-12-1933

Page-219


Resistance from the Physical LayersThe

Foundation of Stillness

 

THAT is good progress. As for the resisting part, there is for a long time a resistance from some layer of the physical—one layer opens, another beneath remains obscure. But if the pressure from above is continuous, the resistance gets exhausted at last.

The stillness of which you speak in the meditation is a very good sign. It comes usually in that pervading way when there has been sufficient purification  to make it possible. On the other side, it is itself the beginning of the laying of the foundation  of the higher spiritual consciousness.

I think you are right about the change coming in many. Still chequered by remnants and returns of the old nature, it is proceeding.

 

Pauses of Preparation and Assimilation

 

THERE are always pauses of preparation and assimilation between two movements.

 

8-12-1933

Page-220


Periods of Assimilation

(1)

 

THE periods of assimilation continue really till all that has to be done is fundamentally done. Only they have a different character in the later stages of sadhana. If they cease altogether at an early stage (M is still in a very early stage), it is because all that the nature was capable of has been done and that would mean it was not capable of much.

 

3-5-1936

(2)

 

The only change in the assimilation periods afterwards is that certain things remain settled while the assimilation applies to others that are not yet settled in the system, e.g., one feels always a constant peace in the inner being, but disturbances go on on the surface, till the surface also has assimilated peace. Or perhaps peace is settled everywhere and always there but knowledge comes and goes or strength comes and goes. Or all these are there but Ananda comes and goes, etc., etc.

 

4-5-1936

Page-221


(3)

 

What I have written is perfectly clear. The periods of assimilation continue till all that has to be done is fundamentally done. If they stop early, it means that all has been done that could be done and nothing more is possible, the later and more advanced developments of the sadhana are not possible,—if they were, the assimilation periods would continue until all was developed and not cease. The only reason for such a premature end of the  sadhana would be that the sadhaka is not capable of going farther.

 

4-5-1936

(4)

 

Hardly one ever feels that (the process of assimilation), it goes on under cover.

 

21-5-1936

Page-222


(5)

 

One must keep in the inner being the faith and  knowledge that it is an assimilation and not a cessation, even if it looks like a cessation.

(6)

 

In the interim periods, if any come, to maintain the calm observing consciousness is the one great necessity.

The dynamic activity of the higher consciousness may be suspended but once manifested its presence is always there.

 

2-12-1933

Periods of Lull

(1)

 

THERE are always lulls of this kind. One must not get upset; otherwise they are prolonged and disturbances come in. One must remain quiet, aspire steadily but without vehemence or, if one presses for a change, then too with a quiet steady pressure.

 

3-5-1933

Page-223


(2)

 

It is possible and usual to come down again into the lower working in order to perfect it more.

 

2-1-1933

Intervals of Non-sadhana

(1)

 

THE falling down of consciousness comes usually by. some inertia coming in the consciousness through fatigue or through mere habit of relaxation or it comes through some vital reaction which one may or may not notice or it comes through a wrong movement of the mind. These are the positive lowering causes, but at the back of them is the fact that these alternations are almost inevitable so long as the consciousness is in any way subject to the old nature, The intervals of non-sadhana may, however, be big or short according to inner circumstances (the power of the will or the psychic or the higher being to restore quietly the true poise).

 

23-3-1937

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(2)

 

Usually it is when something in the mind and vital accepts and indulges the lower forces that this inability to re-enter the true consciousness remains so obstinate. Physical tamas can produce long interregnums of obscure consciousness, but not usually with such a violent obstruction, but it is usually dull and obstinate.

 

24-7-1933

IV. THE SUPRAMENTAL DESCENT

 

Necessity of Overmind Descent for Supramental Change

 

CERTAINLY, the overmind descent is necessary for those who want the supramental change. Unless the overmind opens, there can be no direct supramental opening of the consciousness. If one remains in the mind, even illumined mind or the intuition, one can have indirect messages or an influence from the supramental, but not a direct supramental control of the consciousness or the supramental change.

 

10-3-1932

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Action of Supramentalised Overmind Described

in the Last Chapters of the 'Arya'

 

AT the time when the last chapters of The Synthesis of Yoga were written, in the "Arya" the name "overmind" had not been found, so there is no mention of it. What is described in those chapters is the action of the supermind when it descends into the overmind plane and takes up the overmind workings and transforms them. The highest supermind or Divine gnosis existent in itself, is something that lies beyond still and quite above. It was intended in latter chapters to show how difficult even this was and how many levels there were between the human mind and supermind and how even supermind descending could get mixed with the lower action and turned into something that was less than the true Truth. But these latter chapters were not written.

 

13-4-1932

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Manifestation of Higher Truths in the Material Plane

 

THESE perceptions are correct on the whole. Each, plane is true in itself but only in partial truth to the  Supermind. When these higher truths come into the physical they try to realise themselves there, but can do so only in part and under the conditions of the material plane. It is only the Supermind that can overcome this difficulty.

 

21-12-1933

Descent of Overhead Planes and Supramental Descent

 

THEY (the spiritual planes between mind and overmind) descended long ago. It does not mean that they are available to everybody or developed anywhere in their full power—only that they can be counted among the things to which one can reach by tapasya. For Supermind, it may be descending but it has not come down yet.

 

7-5-1936

Page-227


Supramental Influence and Supramental Transformation

(1)

 

WHO told you that it (the Supermind) was descending  in the physical consciousness without touching the mind and vital?

Certainly no part of the nature has been supramentalised —that is not possible until the whole being has been put under the supramental influence. The supramental influence must come first, the supramental transformation can only come afterwards.

 

16-5-1936

(2)

 

A touch or influence of the supramental is not the same thing as the supramentalisation. To suppose that the physical can be supramentalised before the mental and vital is an absolute absurdity. What I said was that the mind and vital could not be supramentalised so long as the physical was left as it was, untouched by the supramental descent.

 

17-5-1936

Page-228


Miracle and Change According to Divine Law

 

No. I have not said that at all. It is quite impossible for the Supramental to take up the body before there has been the full supramental change in the mind and the vital. X and others seem always to expect some kind of unintelligible miracle—they do not understand that it is a concentrated evolution, swift but following the law of creation that has to take place. A miracle can be a moment's wonder. A change according to the Divine Law can alone endure.

 

14-11-1933

Effect of the Supramental Descent

 

IT (sadhana in the physical) is rather a necessity of the work itself for the supramental descent. The effect in a particular person will still depend on the person himself, though there will be much greater and quicker possibilities than now.

The effect of the descent: greater possibilities of advancing quickly in the sadhana than now.

 

22-9-1935

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Descent of Transcendent Ananda

 

I PRESUME it is the development of the Truth-Power and the Ananda Power in the overmind consciousness that is being prepared. The transcendent Ananda in itself could descend only after the complete supramentalisation of the being and would mean a stupendous change in the earth consciousness. It is the divine Truth in the overmind and the divine Ananda in the overmind that can now prepare their manifestation and it is that which is being indicated in these experiences.

 

January 1934

Supermind and Beyond

 

IT is the Supermind we have to bring down, manifest, realise—anything higher than that is impossible at this stage of the evolution except as a reflection in the consciousness or a power delegated and modified in its descent.

 

February 1934

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