Sri Aurobindo. Letters on Yoga. 2-3. Basic Requisites of the Path

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SRI AUROBINDO

LETTERS ON YOGA

Volume 2. Part two

3. Basic Requisites of the Path

888

The goal of yoga is always hard to reach, but this one is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender.

889

This yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work. This means an inner discipline far more exacting and difficult than mere ethical and physical austerities. One must not enter on this path, far vaster and more arduous than most ways of yoga, unless one is sure of the psychic call and of one's readiness to go through to the end.

890

By readiness, I did not mean capacity but willingness. If there is the will within to face all difficulties and go through, no matter how long it takes, then the path can be taken.

891

A mere restless dissatisfaction with the ordinary life is not a sufficient preparation for this yoga. A positive inner call, a strong will and a great steadiness are necessary for success in the spiritual life.

892

Mental theories are of no fundamental importance, for the mind forms or accepts the theories that support the turn of the being. What is important is that turn and the call within you.

The knowledge that there is a Supreme Existence, Consciousness and Bliss which is not merely a negative Nirvana or a static and featureless Absolute, but dynamic, the perception that this Divine Consciousness can be realised not only beyond but here, and the consequent acceptance of a divine life as the aim of yoga, do not belong to the mind. It is not a question of mental theory – even though mentally this outlook can be as well supported as any other, if not better, – but of experience and, before the experience comes, of the soul's faith bringing with it the mind's and the life's adhesion. One who is in contact with the higher Light and has the experience can follow this way, however difficult it may be for the lower members to follow; one who is touched by it, without having the experience, but having the call, the conviction, the compulsion of the soul's adherence, can also follow it.

893

26.10.1935 | Nirodbaran. | Full text of the letter see here

An idealistic notion or religious belief or emotion is something quite different from getting spiritual light. An idealistic notion might turn you towards getting spiritual light, but it is not the light itself. It is true however that "the spirit bloweth where it listeth" and that we can get an emotional impulse or touch or mental realisation of spiritual things from almost any circumstance, as Bilwamangal got it from the words of his courtesan mistress. Obviously, it happens because something is ready somewhere, – if you like, the psychic being waiting for its chance and taking some opportunity in mind, vital or heart to knock open a window somewhere.

894

Mere idealism can only have an effect if one has a strong will in the mind capable of forcing the vital to follow.

895

14.01.1936 | Nirodbaran. | Full text of the letter see here

The push to drown oneself in the Divine is very rare. It is usually a mental idea, a vital urge or some quite inadequate reason that starts the thing – or else no reason at all. The only reality is the occult psychic push behind of which the surface consciousness is not aware or else hardly aware.

896

What you write is quite accurate about the true soul, the psychic being. But people mean different things when they speak of the soul. Sometimes it is what I have called in the Arya the desire-soul, – that is the vital with its mixed aspirations, desires, hungers of all kinds good and bad, its emotions, finer and grosser, or sensational urges crossed by the mind's idealisings and psychic stresses. But sometimes it is also the mind and vital under the stress of a psychic urge. The psychic, so long as it is veiled, must express itself through the mind and vital and its aspirations are mixed and coloured there by the vital and mental stuff. Thus the veiled psychic urge may express itself in the mind by a hunger in the thought for the knowledge of the Divine, what the Europeans call the intellectual love of God. In the vital it may express itself as a hunger or hankering after the Divine. It can bring much suffering because of the nature of the vital, its unquiet passions, desires, ardours, troubled emotions, cloudings, depressions, despairs. Nevertheless all cannot approach, at least cannot at once approach the Divine in the pure psychic way – the mental and vital approaches are often necessary beginnings and better from the spiritual point of view than unsensitiveness to the Divine. It is in both cases a call of the soul, the soul's urge – it only takes a form or colour due to the stress of the mind or vital nature.

897

It is very evident that X has had a sudden opening to spiritual experience – a surprisingly sudden opening, one would think, but it happens often in that way, especially if there is a sceptical mind outside and a soul ready for experience within. In such cases also it comes often after a blow such as his brother's illness, but I think there was already a turning of the mind which prepared it. This sudden and persistent visualisation also shows that there is a faculty within that has broken the gates which shut it in – the faculty of supraphysical vision. The coming up of the word "consecration" is also a familiar phenomenon of these experiences – it is what I call the voice of the psychic, an intimation from his own soul to the mind as to what it wants him to do. Now he has to accept it, for the assent of the nature, of the outward man to the inner voice, is necessary so that it may be effective. He is standing at the turning-point and has been given an indication of the new road his inner being, the Antaratman, wants him to follow – but, as I say, the assent of his mind and vital is necessary. If he can decide to consecrate, he must make the saṅkalpa of consecration, offer himself to the Divine and call for the help and the guidance. If he is not able to do that at once, let him wait and see, but keeping himself open, as it were, to the continuation and development of the experience that has begun, till it becomes definitely imperative to his own feeling. He will receive help and, if he becomes conscious of it, then there can be no further question – it will be easy for him to proceed on the way.

898

Your influence on him for turning towards the yoga was good, but it was not able to change his vital nature. No human influence – which can only be mental and moral – can do that; you can see that he is just what he was before. It can be done only from his own soul turning towards the Divine.

899

Knowledge of the way is not enough – one must tread it, or if one cannot do that, allow oneself to be carried along it. The human vital and physical external nature resist to the very end, but if the soul has once heard the call, it arrives, sooner or later.

900

For those who have within them a sincere call for the Divine, however the mind or vital may present difficulties or attacks come or the progress be slow and painful, – even if they fall back or fall away from the path for a time, the psychic always prevails in the end and the Divine Help proves effective. Trust in that and persevere – then the goal is sure.

901

I have already answered your question. You came because your soul was moved to seek the Divine. That some part of your vital has strong attachments to the people you left behind, is a fact, but it does not make your soul's seeking unreal. If the presence and persistence of vital difficulties were to prove that a sadhak is unfit and has no chance, then only one or two in the Ashram – and perhaps not even they – would survive the test. The feeling of dryness and not being able to aspire is also no proof. Every sadhak gets periods and even long periods of such emptiness. I could point to some who are considered among the most "advanced" sadhaks and yet are not free yet altogether from the family instinct. It is therefore quite unreasonable to be upset because these reactions still linger in you. These reactions come and go, but the need of the soul is permanent, even when covered up and silent, and will always stay and re-emerge.

902

All who came here did not come with a conscious seeking for the Divine. It is without the mind knowing it the soul within that brought them here. In your case it was that and the relation your soul had with the Mother. Once here the force of the Divine works upon the human nature till a way is opened for the soul within to come out from the veil. The conscious seeking for the Divine does not by itself prevent the struggle with the ignorance of the nature; it is only self-giving to the Mother that can do that.

903

When someone is destined for the Path, all circumstances through all the deviations of mind and life help in one way or another to lead him to it. It is his own psychic being within him and Divine Power above that use to that end the vicissitudes both of mind and outward circumstance.

904

When the soul is meant to go forward and there is an external weakness like that, circumstances do come like that to help the external being against itself – which means that there must be a truly sincere aspiration behind; otherwise it does not happen.

905

The spiritual destiny always stands – it may be delayed or seem to be lost for a time, but it is never abolished.

906

A spiritual opportunity is not a thing that should be lightly thrown away with the idea that it will be all right some other time – one cannot be so sure of the other time. Besides, these things leave a mark and at the place of the mark there can be a recurrence.

907

The vision of the Light and the vision of the Lord in the form of Jagannath are both of them indications that he has the capacity for yoga and that there is a call of the Divine on his inner being. But capacity is not enough; there must be also the will to seek after the Divine and courage and persistence in following the path. Fear is the first thing that must be thrown away and, secondly, the inertia of the outer being which has prevented him from responding to the call.

The Light is the light of the Divine Consciousness. The aim of this yoga is first to come into contact with this consciousness and then to live in its light and allow the light to transform the whole nature, so that the being may live in union with the Divine and the nature become a field for the action of the divine Knowledge, the divine Power and the divine Ananda.

He can succeed in this only if he makes it the supreme object of his life and is prepared to subordinate everything else to this one aim. Otherwise all that can be done is only to make some preparation in this life – a first contact and some preliminary spiritual change in part of the nature.

908

All can do some kind of yoga according to their nature, if they have the will to it. But there are few of whom it can be said that they have capacity for this yoga. Only some can develop a capacity, others cannot.

909

Nobody is fit for the sadhana – i.e. nobody can do it by his own sole capacity. It is a question of preparing oneself to bring in fully the Force not one's own that can do it with one's consent and aspiration.

910

It is difficult to say that any particular quality makes one fit or the lack of it unfit. One may have strong sex-impulses, doubts, revolts and yet succeed in the end, while another may fail. If one has a fundamental sincerity, a will to go through in spite of all things and readiness to be candid, that is the best security in the sadhana.

911

When one enters into the true (yogic) 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, since the Force, the Power are there. It is not really on the capacity of the outer nature that success depends, (for the outer nature all self-exceeding seems impossibly difficult,) but on the inner being and to the inner being all is possible. One has only to get into contact with the inner being and change the outer view and consciousness from the inner; that is the work of the sadhana and it is sure to come with sincerity, aspiration and patience.

912

You must realise that these moods are attacks which should be rejected at once – for they repose on nothing but suggestions of self-distrust and incapacity which have no meaning, since it is by the Grace of the Divine and the aid of a Force greater than your own, not by personal capacity and worth that you can attain the goal of the sadhana. You have to remember that and dissociate yourself from these suggestions when they come, never accept or yield to them. No sadhak even if he had the capacity of the ancient Rishis and Tapaswis or the strength of a Vivekananda can hope to keep during the early years of his sadhana a continuous good condition or union with the Divine or an unbroken call or height of aspiration. It takes a long time to spiritualise the whole nature and until that is done, variations must come. A constant trust and patience must be cultivated – must be acquired – not least when things go against – for when they are favourable, trust and patience are easy.

913

It goes without saying that the qualities you speak of are helpful in the approach to the spiritual path, while the defects you enumerate are each a serious stumbling-block in the way. Sincerity especially is indispensable to the spiritual endeavour, and crookedness a constant obstacle. The sattwic nature has always been held to be the most apt and ready for the spiritual life, while the rajasic nature is encumbered by its desires and passions. At the same time, spirituality is something above the dualities, and what is most needed for it is a true upward aspiration. This may come to the rajasic man as well as to the sattwic. If it does, he can rise by it above his failings and desires and passions, just as the other can rise beyond his virtues, to the Divine Purity and Light and Love. Necessarily, this can only happen if he conquers his lower nature and throws it from him; for if he relapses into it, he is likely to fall from the path or at least to be, so long as the relapse lasts, held back by it from inner progress. But for all that the conversion of great sinners into great saints, of men of little or no virtue into spiritual seekers and God-lovers has frequently happened in religious and spiritual history – as in Europe St. Augustine, in India Chaitanya's Jagai and Madhai, Bilwamangal and many others. The house of the Divine is not closed to any who knock sincerely at its gates, whatever their past stumbles and errors. Human virtues and human errors are bright and dark wrappings of a divine element within which once it pierces the veil, can burn through both towards the heights of the Spirit.

Humility before the Divine is also a sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward. But confidence in the Divine and a faith in one's spiritual destiny (i.e. since my heart and soul seek for the Divine, I cannot fail one day to reach Him) are much needed in view of the difficulties of the Path. A contempt for others is out of place, especially since the Divine is in all. Evidently, the activities and aspirations of men are not trivial and worthless, for all life is a growth of the soul out of the darkness towards the Light. But our attitude is that humanity cannot grow out of its limitations by the ordinary means adopted by the human mind, politics, social reform, philanthropy, etc. – these can only be temporary or local palliatives. The only true escape is a change of consciousness, a change into a greater, wider and purer way of being, and a life and action based upon that change. It is therefore to that that the energies must be turned, once the spiritual orientation is complete. This implies no contempt, but the preference of the only effective means over those which have been found ineffective.

914

It can be put like that; but virtuous and sinners is a wrong description; for it is not true that virtuous people suffer more than sinners. Many sinners are people who are preparing to turn to the Divine and many virtuous people have a long run of lives yet to go through before they will think of it.

915

Such qualities as faith, sincerity, aspiration, devotion, etc. make up the perfection indicated in our language of the flowers. In ordinary language it would mean something else such as purity, love, benevolence, fidelity and a host of other virtues.

916

Get the psychic being in front and keep it there, putting its power on the mind, vital and physical, so that it shall communicate to them its force of single-minded aspiration, trust, faith, surrender, direct and immediate detection of whatever is wrong in the nature and turned towards ego and error, away from Light and Truth.

Eliminate egoism in all its forms; eliminate it from every movement of your consciousness.

Develop the cosmic consciousness – let the ego-centric outlook disappear in wideness, impersonality, the sense of the Cosmic Divine, the perception of universal forces, the realisation and understanding of the cosmic manifestation, the play.

Find in place of ego the true being – a portion of the Divine, issued from the World-Mother and an instrument of the manifestation. This sense of being a portion of the Divine and an instrument should be free from all pride, sense or claim of ego or assertion of superiority, demand or desire. For if these elements are there, then it is not the true thing.

Most in doing yoga live in the mind, vital, physical, lit up occasionally or to some extent by the higher mind and by the illumined mind; but to prepare for the supramental change it is necessary (as soon as, personally, the time has come) to open up to the Intuition and the overmind, so that these may make the whole being and the whole nature ready for the supramental change. Allow the consciousness quietly to develop and widen and the knowledge of these things will progressively come.

Calm, discrimination, detachment (but not indifference) are all very important, for their opposites impede very much the transforming action. Intensity of aspiration should be there, but it must go along with these. No hurry, no inertia, neither rajasic over-eagerness nor tamasic discouragement – a steady and persistent but quiet call and working. No snatching or clutching at realisation, but allowing realisation to come from within and above and observing accurately its field, its nature, its limits.

Let the power of the Mother work in you, but be careful to avoid any mixture or substitution, in its place, of either a magnified ego-working or a force of Ignorance presenting itself as Truth. Aspire especially for the elimination of all obscurity and unconsciousness in the nature.

These are the main conditions of preparation for the supramental change; but none of them is easy, and they must be complete before the nature can be said to be ready. If the true attitude (psychic, unegoistic, open only to the Divine Force) can be established, then the process can go on much more quickly. To take and keep the true attitude, to further the change in oneself, is the help that can be given, the one thing asked to assist the general change.

917

The best way to answer your letter will be, I think, to take separately the questions implied in it. I will begin with the conclusion you have drawn of the impossibility of the yoga for a non-oriental nature.

I cannot see any ground for such a conclusion; it is contrary to all experience. Europeans throughout the centuries have practised with success spiritual disciplines which were akin to oriental yoga and have followed, too, ways of the inner life which came to them from the East. Their non-oriental nature did not stand in their way. The approach and experiences of Plotinus and the European mystics who derived from him were identical, as has been shown recently, with the approach and experiences of one type of Indian yoga. Especially, since the introduction of Christianity, Europeans have followed its mystic disciplines which were one in essence with those of Asia, however much they may have differed in forms, names and symbols. If the question be of Indian yoga itself in its own characteristic forms, here too the supposed inability is contradicted by experience. In early times Greeks and Scythians from the West as well as Chinese and Japanese and Cambodians from the East followed without difficulty Buddhist or Hindu disciplines; at the present day an increasing number of occidentals have taken to Vedantic or Vaishnava or other Indian spiritual practices and this objection of incapacity or unsuitableness has never been made either from the side of the disciples or from the side of the Masters. I do not see, either, why there should be any such unbridgeable gulf; for there is no essential difference between the spiritual life in the East and the spiritual life in the West; what difference there is has always been of names, forms and symbols or else of the emphasis laid on one special aim or another or on one side or another of psychological experience. Even here differences are often alleged which do not exist or else are not so great as they appear. I have seen it alleged by a Christian writer (who does not seem to have shared your friend Angus' objection to these scholastic small distinctions) that Hindu spiritual thought and life acknowledged or followed after only the Transcendent and neglected the Immanent Divinity, while Christianity gave due place to both Aspects; but in point of fact, Indian spirituality, even if it laid the final stress on the Highest beyond form and name, yet gave ample recognition and place to the Divine immanent in the world and the Divine immanent in the human being. Indian spirituality has, it is true, a wider and more minute knowledge behind it; it has followed hundreds of different paths, admitted every kind of approach to the Divine and has thus been able to enter into fields which are outside the less ample scope of occidental practice; but that makes no difference to the essentials, and it is the essentials alone that matter.

Your explanation of the ability of many Westerners to practise Indian yoga seems to be that they have a Hindu temperament in a European or American body. As Gandhi is inwardly a moralistic Westerner and Christian, you say, so the other non-oriental members of the Ashram are essentially Hindus in outlook. But what exactly is this Hindu outlook? I have not myself seen anything in them that can be so described nor has the Mother. My own experience contradicts entirely your explanation. I knew very well Sister Nivedita (she was for many years a friend and a comrade in the political field) and met Sister Christine, – the two closest European disciples of Vivekananda. Both were Westerners to the core and had nothing at all of the Hindu outlook; although Sister Nivedita, an Irish woman, had the power of penetrating by an intense sympathy into the ways of life of the people around her, her own nature remained non-oriental to the end. Yet she found no difficulty in arriving at realisation on the lines of Vedanta. Here in this Ashram I have found the members of it who came from the West (I include especially those who have been here longest) typically occidental with all the quality and also all the difficulties of the Western mind and temperament and they have had to cope with their difficulties, just as the Indian members have been obliged to struggle with the limitations and obstacles created by their temperament and training. No doubt, they have accepted in principle the conditions of the yoga, but they had no Hindu outlook when they came and I do not think they have tried to acquire one. Why should they do so? It is not the Hindu outlook or the Western that fundamentally matters in yoga, but the psychic turn and the spiritual urge, and these are the same everywhere.

What are the differences after all from the viewpoint of yoga between the sadhak of Indian and the sadhak of occidental birth? You say the Indian has his yoga half done for him, -first, because he has his psychic much more directly open to the Transcendent Divine. Leaving out the adjective, (for it is not many who are by nature drawn to the Transcendent, most seek more readily the Personal, the Divine immanent here, especially if they can find it in a human body,) there is there no doubt an advantage. It arises simply from the strong survival in India of an atmosphere of spiritual seeking and a long tradition of practice and experience, while in Europe the atmosphere has been lost, the tradition interrupted, and both have to be rebuilt. There is an absence too of the essential doubt which so much afflicts the minds of Europeans or, it may be added, Europeanised Indians, although that does not prevent a great activity of a practical and very operative kind of doubt in the Indian sadhak. But when you speak of indifference to fellow human beings in any deeper aspect, I am unable to follow your meaning. My own experience is that the attachment to persons – to mother, father, wife, children, friends – not out of sense of duty or social relationship, but through close heart-ties is quite as strong as in Europe and often more intense; it is one of the great disturbing forces in the way, some succumbing to the pull and many, even advanced sadhaks, being still unable to get it out of their blood and their vital fibre. The impulse to set up a "spiritual" or a "psychic" relationship with others – very usually covering a vital mixture which distracts them from the one aim – is a persistently common feature. There is no difference here between the Western and Eastern human nature. Only the teaching in India is of long standing that all must be turned towards the Divine and everything else either sacrificed or changed into a subordinate and ancillary movement or made by sublimation a first step only towards the seeking for the Divine. This no doubt helps the Indian sadhak if not to become single-hearted at once, yet to orientate himself more completely towards the goal. It is not always for him the Divine alone, though that is considered the highest state; but the Divine, chief and first, is easily grasped by him as the ideal.

The Indian sadhak has his own difficulties in his approach to the yoga – at least to this yoga – which a Westerner has in less measure. Those of the occidental nature are born of the dominant trend of the European mind in the immediate past. A greater readiness of essential doubt and sceptical reserve; a habit of mental activity as a necessity of the nature which makes it more difficult to achieve a complete mental silence; a stronger turn towards outside things born of the plenitude of active life (while the Indian commonly suffers from defects born rather of a depressed or suppressed vital force); a habit of mental and vital self-assertion and sometimes an aggressively vigilant independence which renders difficult any completeness of internal surrender even to a greater Light and Knowledge, even to the divine Influence – these are frequent obstacles. But these things are not universal in Westerners, and they are, on the other hand, present in many Indian sadhaks; they are, like the difficulties of the typical Indian nature, superstructural formations, not the very grain of the being. They cannot permanently stand in the way of the soul, if the soul's aspiration is strong and firm, if the spiritual aim is the chief thing in the life. They are impediments which the fire within can easily burn away if the will to get rid of them is strong, and which it will surely burn away in the end, – though less easily, – even if the outer nature clings long to them and justifies them – provided that the fire, the central will, the deeper impulse is behind all, real and sincere.

This conclusion of yours about the incapacity of the non-oriental for Indian yoga is simply born of a too despondently acute sense of your own difficulties; you have not seen those equally great that have long troubled or are still troubling others. Neither to Indian nor to European can the path of yoga be smooth and easy; their common human nature is there to see to that. To each his own difficulties seem enormous and radical and even incurable by their continuity and persistence and induce long periods of despondency and crises of despair. To have faith enough or enough psychic sight to react at once or almost at once and prevent these attacks is given hardly to two or three in a hundred. But one ought not to settle down into a fixed idea of one's own incapacity or allow it to become an obsession; for such an attitude has no true justification and unnecessarily renders the way harder. Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer.

If your conclusion were true, the whole aim of this yoga would be a vain thing; for we are not working for a race or a people or a continent or for a realisation of which only Indians or only orientals are capable. Our aim is not, either, to found a religion or a school of philosophy or a school of yoga, but to create a ground of spiritual growth and experience and a way which will bring down a greater Truth beyond the mind but not inaccessible to the human soul and consciousness. All can pass who are drawn to that Truth, whether they are from India or elsewhere, from the East or from the West. All may find great difficulties in their personal or common human nature; but it is not their physical origin or their racial temperament that can be an insuperable obstacle to their deliverance.

918

There is one indispensable condition, sincerity.

919

Sincere is simply an adjective meaning that the will must be a true will. If you simply think "I aspire" and do things inconsistent with the aspiration, or follow your desires or open yourself to contrary influences, then it is not a sincere will.

920

It is true that a central sincerity is not enough except as a beginning and a base; the sincerity must spread as you describe through the whole nature. But still unless there is a double nature (without a central harmonising consciousness), the basis is usually sufficient for that to happen.

921

When all is in agreement with the one Truth or an expression of it, that is harmony.

922

Sincerity in the vital is the most difficult to have and the most needful.

923

You speak of insincerity in your nature. If insincerity means the unwillingness of some part of the being to live according to the highest light one has or to equate the outer with the inner man, then this part is always insincere in all. The only way is to lay stress on the inner being and develop in it the psychic and spiritual consciousness till that comes down in it which pushes out the darkness from the outer man also.

I have never said that the vital is to have no part in the love for the Divine, only that it must purify and ennoble itself in the light of the psychic being. The results of self-loving love between human beings are so poor and contrary in the end – that is what I mean by the ordinary vital love – that I want something purer and nobler and higher in the vital also for the movement towards the Divine.

924

Men are always mixed and there are qualities and defects mingled together almost inextricably in their nature. What a man wants to be or wants others to see in him or what he is sometimes on one side of his nature or in some relations can be very different from what he is in the actual fact or in other relations or on another side of his nature. To be absolutely sincere, straightforward, open, is not an easy achievement for human nature. It is only by spiritual endeavour that one can realise it – and to do it needs a severity of introspective self-vision, an unsparing scrutiny of self-observation of which many sadhaks and yogis even are not capable and it is only by an illumining Grace that reveals the sadhak to himself and transforms what is deficient in him that it can be done. And even then only if he himself consents and lends himself wholly to the divine working.

925

There are certain things that it is absolutely necessary for X to realise in a sincere and straightforward spirit, without self-justification if his sadhana is not to turn about in a constant circle to the end or else fail and fall into pieces.

The aim of this yoga is an opening to a higher Divine Truth beyond life, mind and body and the transformation of these three things into its image. But that transformation cannot take place, and the Truth itself cannot be known in its own unmistakable spirit, perfect light and real body until the whole of the ādhāra has been fundamentally and patiently purified, and made plastic and capable of receiving what is beyond the constructions of the mind, the desires of the vital being and the habits of the physical consciousness and physical being.

His most obvious obstacle, one which he has not in the least got rid of up to now, is a strongly rajasic vital ego for which his mind finds justifications and covers. There is nothing more congenial to the vital ego than to put on the cloak of yoga, and imagine itself free, divinised, spiritualised, siddha and all the rest of it, or advancing towards that end, when it is really doing nothing of the kind, but is just its old self in new forms. If one does not look at oneself with a constant sincerity, it is impossible to get out of this circle.

Along with the exclusion of self-deceiving vital ego, there must go that which accompanies it, usually in the mental parts, mental arrogance, a false sense of superiority and an ostentation of knowledge. All pretence and all pretensions must be given up; all pretence to oneself or others of being what one is not, or of knowing what one does not know, and all idea of being higher than one's own spiritual stature.

Over against the vital ego there is a great coarseness and heaviness of tamas in the physical being and an absence of psychic and spiritual refinement. That must be eliminated or it will stand always in the way of a true and complete change in the vital being and the mind.

Unless these things are radically changed, merely having experiences or establishing a temporary and precarious calmness in the mental and vital parts will not help in the end. There will be no fundamental change, only a constant going from one state to another, sometimes a return of disturbances and always the same defect persisting to the end of the chapter.

The one condition of getting rid of things is an absolute central sincerity in all the parts of the being, and that means an absolute insistence on the Truth and nothing but the Truth. There will then be a readiness for unsparing self-criticism and vigilant openness to the light, an uneasiness when falsehood comes in, which will finally purify the whole being.

The defects mentioned are more or less common in various degrees in almost every sadhak, though there are some who are not touched by them. They can be got rid of, if the requisite sincerity is there. But if they occupy the central parts of the being and vitiate the attitude, then the sadhak will give a constant open or covert support to them, his mind will always be ready to give disguises and justifications and try to elude the searchlight of the self-critical faculty and protests of the psychic being. That means a failure in the yoga at least for this existence.

926

It is quite natural that there should be much mixture in the attitude till all is clear – the ordinary nature clings to the action and the transformation in its completeness cannot be sudden. What is necessary is that the basic consciousness should become firmly established in the Divine, then the mixture in the rest can be seen and steadily worked out. To have this outwardly as well as inwardly is a great progress.

927

It is difficult for the ordinary Christian to be of a piece, because the teachings of Christ are on quite another plane from the consciousness of the intellectual and vital man trained by the education and society of Europe – the latter, even as a minister or priest, has never been called upon to practise what he preached in entire earnest. But it is difficult for the human nature anywhere to think, feel and act from one centre of true faith, belief or vision. The average Hindu considers the spiritual life the highest, reveres the Sannyasi, is moved by the Bhakta; but if one of the family circle leaves the world for spiritual life, what tears, arguments, remonstrances, lamentations! It is almost worse than if he had died a natural death. It is not conscious mental insincerity – they will argue like Pandits and go to Shastra to prove you in the wrong; it is unconsciousness, a vital insincerity which they are not aware of and which uses the reasoning mind as an accomplice.

That is why we insist so much on sincerity in the yoga – and that means to have all the being consciously turned towards the one Truth, the one Divine. But that for human nature is one of the most difficult of tasks, much more difficult than a rigid asceticism or a fervent piety. Religion itself does not give this complete harmonised sincerity – it is only the psychic being and the one-souled spiritual aspiration that can give it.

III

928

The aspiration should be for the full descent of the Truth and the victory over falsehood in the world.

929

Those who come here have an aspiration and a possibility – something in their psychic being pushes and if they follow it they will arrive; but that is not conversion. Conversion is a turning of the being away from lower things towards the Divine.

Aspiration can lead hereafter to conversion, but aspiration is not conversion.

Mother spoke of three different things: conversion, the turning of the soul decisively towards the Divine, – inner realisation of the Divine, – transformation of the nature. The first two can happen swiftly and suddenly and once for all, the third always takes time and cannot be done at one stroke, in a moment. One may become aware of a rapid change in this or that detail of the transformation, but even this is the rapid result of a long working.

930

Consecration is a process by which one trains the consciousness to give itself to the Divine. But conversion is a spontaneous movement of the consciousness, a turning of it away from external things towards the Divine. It comes as well as is the result of a touch from within and above. Self-consecration may help one to open to the touch or the touch may come of itself. But conversion may also come as the culmination of a long process of aspiration and Tapasya. There is no fixed rule in these things.

If the psychic being comes to the front, then conversion becomes easy or may come instantaneously or the conversion may bring the psychic being to the front. Here, again, there is no rule.

It may be either way, there is a touch and the realisation also and the psychic takes its proper place as the result or the psychic may come to the front and prepare the nature for the realisation.

Transformation is something progressive, but certainly there must be realisation before the aim of the transformation is possible.

931

What you say is quite true. A simple, straight and sincere call and aspiration from the heart is the one important thing and more essential and effective than capacities. Also to get the consciousness to turn inwards, not remain outward-going is of great importance – to arrive at the inner call, the inner experience, the inner Presence.

The help you ask will be with you. Let the aspiration grow and open the inner consciousness altogether.

932

What "reason" do you need to aspire for peace, purity, freedom from the lower nature, light, strength, Ananda, divine love, divine service? These are things good in themselves and the highest possible aim of human endeavour.

933

Yes, that is the way – the intensity of the aspiration brings the intensity of the experience and by repeated intensity of the experience, the change.

934

Aspiration is a call to the Divine, – will is the pressure of a conscious force on Nature.

935

There is no need of words in aspiration. It can be expressed or unexpressed in words.

936

The aspiration need not be in the form of thought – it can be a feeling within that remains even when the mind is attending to the work.

937

Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.

938

One has to aspire to the Divine and surrender and leave it to the Divine to do what is true and right with the ādhāra once it is perfected.

939

It depends on the stage which one has reached. Personal aspiration is necessary until there is the condition in which all comes automatically and only a certain knowledge and assent is necessary for the development.

940

Pulling comes usually from a desire to get things for oneself – in aspiration there is a self-giving for the higher consciousness to descend and take possession – the more intense the call the greater the self-giving.

941

There is no doubt the mixture of desire in what you do, even in your endeavour of sadhana, that is the difficulty. The desire brings a movement of impatient effort and a reaction of disappointment and revolt when difficulty is felt and the immediate result is not there and other confusing and disturbing feelings. Aspiration should be not a form of desire, but the feeling of an inner soul's need, and a quiet settled will to turn towards the Divine and seek the Divine. It is certainly not easy to get rid of this mixture of desire entirely – not easy for anyone; but when one has the will to do it, this also can be effected by the help of the sustaining Force.

942

If there are good desires, bad desires will come also. There is a place for will and aspiration, not for desire. If there is desire there will be attachment, demand, craving, want of equanimity, sorrow at not getting, all that is unyogic.

943

One should be satisfied with what one gets and still aspire quietly without struggle, for more – till all has come. No desire, no struggle – aspiration, faith, openness – and the grace.

944

As for working, it depends on what you mean by the word. Desire often leads either to excess of effort, meaning often much labour and a limited fruit with strain, exhaustion and in case of difficulty or failure, despondence, disbelief or revolt; or else it leads to pulling down the force. That can be done, but except for the yogically strong and experienced, it is not always safe, though it may be often very effective; not safe, first, because it may lead to violent reactions or it brings down contrary or wrong or mixed forces which the sadhak is not experienced enough to distinguish from the true ones. Or else it may substitute the sadhak's own limited power of experience or his mental and vital constructions for the free gift and true leading of the Divine. Cases differ, each has his own way of sadhana. But for you what I would recommend is constant openness, a quiet steady aspiration, no over-eagerness, a cheerful trust and patience.

945

It is the psychic that gives the true aspiration – if the vital is purified and subjected to the psychic, then the vital gives intensity – but if it is unpurified it brings in a rajasic intensity with impatience and reactions of depression and disappointment. As for the calm and equality needed, it must come down from above through the mind.

946

That is the psychic aspiration, the psychic fire. Where the vital comes in is in the impatience for result and dissatisfaction if the result is not immediate. That must cease.

It is in the nature of the unregenerated vital part of the surface to do like that. The true vital is different, calm and strong and a powerful instrument submitted to the Divine. But for that to come forward it is necessary first to get this fixed poise above in the mind – when the consciousness is there and the mind calm, free and wide, then the true vital can come forward.

947

The impatience and restless disquietude come from the vital which brings that even into the aspiration. The aspiration must be intense, calm and strong (that is the nature of the true vital also) and not restless and impatient, – then alone it can be stable.

948

There can be an intense but quiet aspiration which does not disturb the harmony of the inner being.

949

No use doing Asanas or Pranayam. It is not necessary to burn with passion. What is necessary is a patient acquiring of the power of concentration and steady aspiration so that the silence you speak of may fix in the heart and spread to the other members. Then the physical mind and the subconscient can be cleared and quieted.

950

It is a mistake to think that a constant absence of vyākulatā is a sign that the aspiration or will for the Divine is not true. It is only in certain exclusive forms of Bhakti Yoga that a constant vyākulatā or weeping or hāhākāra (the latter is more often vital than psychic) is the rule. Here though the psychic yearning may come sometimes or often in intense waves, what comes as the basis is a quietude of the being and in that quietude a more and more steady perception of the truth and seeking for the Divine and need of the Divine so that all is turned towards that more and more. It is into this that the experience and growing realisation come. Because the opening is growing in you, you are getting this ābhāsa of the presence (beyond form) of the Mother. It is as the inner realisation grows that the presence in the physical form takes its full value.

951

Prayers should be full of confidence without sorrow or lamenting.

952

Naturally, the more one-pointed the aspiration the swifter the progress. The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in – as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well-known obstacle in all sadhana. But one has to persist and not be discouraged. If one keeps the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible.

953

It is a suggestion of the tamasic forces that insist on the difficulty and create it and the physical consciousness accepts it. Aspiration is never really difficult. Rejection may not be immediately effective but to maintain the will of rejection and refusal is always possible.

954

No doubt the true and strong aspiration is needed, but it is not a fact that the true thing is not there in you. If it had not been, the Force could not have worked in you. But this true thing was seated in the psychic and in the heart and whenever these were active in the meditation it showed itself. But for the sake of completeness the working had to come down into the physical consciousness and establish the quietude and the openness there. The physical consciousness is always in everybody in its own nature a little inert and in it a constant strong aspiration is not natural, it has to be created. But first there must be the opening, a purification, a fixed quietude, otherwise the physical vital will turn the strong aspiration into over-eagerness and impatience or rather it will try to give it that turn. Do not therefore be troubled if the state of the nature seems to you to be too neutral and quiet, not enough aspiration and movement in it. This is a passage necessary for the progress and the rest will come.

955

You are finding it still difficult to bear the interval periods when all is quiet and nothing being done on the surface. But such interval periods come to all and cannot be avoided. You must not cherish the suggestion that it is because of your want of aspiration or any other unfitness that it is so and, if you had the constant ardent aspiration, then there would be no such periods and there would be an uninterrupted stream of experiences. It is not so. Even if the aspiration were there, the interval periods would come. If even in them one can aspire, so much the better – but the main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary. For this fire belongs to the psychic and one cannot command it always merely by the mind's effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.

956

Faith– a dynamic entire belief and acceptance.

Belief– intellectual acceptance only.

Conviction– intellectual belief held on what seems to be good reasons.

Reliance– dependence on another for something, based on trust.

Trust– the feeling of sure expectation of another's help and reliance on his word, character, etc.

Confidence– the sense of security that goes with trust.

957

Faith is a feeling in the whole being, belief is mental, confidence means trust in a person or in the Divine or a feeling of surety about the result of one's seeking or endeavour.

958

Mental faith combats doubt and helps to open to the true knowledge; vital faith prevents the attacks of the hostile forces or defeats them and helps to open to the true spiritual will and action; physical faith keeps one firm through all physical obscurity, inertia or suffering and helps to open to the foundation of the true consciousness; psychic faith opens to the direct touch of the Divine and helps to bring union and surrender.

959

Mental faith is very helpful, but it is a thing that can always be temporarily shaken or quite clouded – until the higher consciousness and experience get fixed for good. What endures even if concealed is the inner being's aspiration or need for something higher which is the soul's faith. That too may be concealed for a time but it reasserts itself – it undergoes eclipse but not extinction.

960

That is the true resolution. Keep it firm inside you even if waves of other consciousness cover on the surface. If one plants a faith or resolution like that firmly in oneself, then it remains and even if the mind for a time gets clouded or the resolution dimmed, yet one finds it re-emerging automatically like a ship out of a covering wave, and goes invincibly on with the journey through all vicissitudes till it reaches the harbour.

961

The phrase ["blind faith"] has no real meaning. I suppose they mean they will not believe without proof – but the conclusion formed after proof is not faith, it is knowledge or it is a mental opinion. Faith is something which one has before proof or knowledge and it helps you to arrive at knowledge or experience. There is no proof that God exists, but if I have faith in God, then I can arrive at the experience of the Divine.

962

Faith does not depend upon experience; it is something that is there before experience. When one starts the yoga, it is not usually on the strength of experience, but on the strength of faith. It is so not only in yoga and the spiritual life, but in ordinary life also. All men of action, discoverers, inventors, creators of knowledge proceed by faith and, until the proof is made or the thing done, they go on in spite of disappointment, failure, disproof, denial because of something in them that tells them that this is the truth, the thing that must be followed and done. Ramakrishna even went so far as to say, when asked whether blind faith was not wrong, that blind faith was the only kind to have, for faith is either blind or it is not faith but something else – reasoned inference, proved conviction or ascertained knowledge.

Faith is the soul's witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving. This thing within us can last even when there is no fixed belief in the mind, even when the vital struggles and revolts and refuses. Who is there that practises the yoga and has not his periods, long periods of disappointment and failure and disbelief and darkness? But there is something that sustains him and even goes on in spite of himself, because it feels that what it followed after was yet true and it more than feels, it knows. The fundamental faith in yoga is this, inherent in the soul, that the Divine exists and the Divine is the one thing to be followed after – nothing else in life is worth having in comparison with that. So long as a man has that faith, he is marked for the spiritual life and I will say that, even if his nature is full of obstacles and crammed with denials and difficulties, and even if he has many years of struggle, he is marked out for success in the spiritual life.

It is this faith that you need to develop – a faith which is in accordance with reason and common sense – that if the Divine exists and has called you to the Path, (as is evident), then there must be a Divine Guidance behind and through and in spite of all difficulties you will arrive. Not to listen to the hostile voices that suggest failure or to the voices of impatient, vital haste that echo them, not to believe that because great difficulties are there, there can be no success or that because the Divine has not yet shown himself he will never show himself, but to take the position that everyone takes when he fixes his mind on a great and difficult goal, "I will go on till I succeed – all difficulties notwithstanding." To which the believer in the Divine adds, "The Divine exists, my following after the Divine cannot fail. I will go on through everything till I find him."

963

As for experience being necessary for faith and no faith possible without it, that contradicts human psychology altogether. Thousands of people have faith before they have experience. The doctrine "No belief without experience" would be disastrous in spirituality or for that matter in the field of human action. The saint or bhakta have the faith in God long before they have the experience of God – the man of action has the faith in his cause long before his cause is crowned with success, otherwise they could not have been able to struggle persistently towards their end in spite of defeat, failure and deadly peril. I don't know what X means by true faith. For me faith is not intellectual belief but a function of the soul; when my belief has faltered, failed, gone out, the soul has remained steadfast, obstinately insisting, "This path and no other: the Truth I have felt is the Truth whatever the mind may believe." On the other hand, experiences do not necessarily lead to faith. One sadhak writes to me: "I feel the grace of the Mother descending into me, but I can't believe it because it may be my vital imagination." Another has experiences for years together, then falls down because he has, he says, "lost faith". All these things are not my imagination, they are facts and tell their own tale.

I certainly did not mean a moral but a spiritual change – a moral man may be chock-full of ego, an ego increased by his own goodness and rectitude. Freedom from ego is spiritually valuable because then one can be centred, no longer in one's personal self, but in the Divine. And that too is the condition of bhakti....

I don't know what is X's objection to emotion; it has its place, only it must not be always thrown outward but pressed inward so as to open fully the psychic doors. What you say is perfectly correct – I am glad you are becoming so lucid and clear-sighted, the result surely of a psychic change. Ego is a very curious thing and in nothing more than in its way of hiding itself and pretending it is not the ego. It can always hide even behind an aspiration to serve the Divine. The only way is to chase it out of all its veils and corners. You are right also in thinking that this is really the most important part of yoga. The Rajayogis are right in putting purification in front of everything – as I was also right in putting it in front along with concentration in The Synthesis of Yoga. You have only to look about you to see that experiences and even realisations cannot bring one to the goal if this is not done – at any moment they can fall owing to the vital still being impure and full of ego.

964

No surrender to the psychic being is demanded, the surrender is to the Divine. One approaches the Divine through faith; concrete experience comes as a result of sadhana. One cannot demand a direct experience without doing anything to prepare the consciousness for it.

If one feels the call, one follows it – if there is no call, then there is no need to seek the Divine. Faith is sufficient to start with – the idea that one must first understand and realise before one can seek is a mental error and, if it were true, would make all sadhana impossible – realisation can come only as a result of sadhana, not as its preliminary.

965

I spoke of a strong central and, if possible, complete faith because your attitude seemed to be that you only cared for the full response – that is, realisation, the presence, regarding all else as quite unsatisfactory, – and your prayer was not bringing you that. But prayer in itself does not usually bring that at once – only if there is a burning faith at the centre or a complete faith in all the parts of the being. That does not mean that those whose faith is not so strong or surrender complete cannot arrive, but usually they have at first to go by small steps and to face the difficulties of their nature until by perseverance or tapasya they make a sufficient opening. Even a faltering faith and a slow and partial surrender have their force and their result, otherwise only the rare few could do sadhana at all. What I mean by the central faith is a faith in the soul or the central being behind, a faith which is there even when the mind doubts and the vital despairs and the physical wants to collapse, and after the attack is over reappears and pushes on the path again. It may be strong and bright, it may be pale and in appearance weak, but if it persists each time in going on, it is the real thing. Fits of depression and darkness and despair are a tradition in the path of sadhana – in all yogas oriental or occidental they seem to have been the rule. I know all about them myself – but my experience has led me to the perception that they are an unnecessary tradition and could be dispensed with if one chose. That is why whenever they come in you or others I try to lift up before them the gospel of faith. If still they come, one has to get through them as soon as possible and get back into the sun. Your dream of the sea was a perfectly true one – in the end the storm and swell do not prevent the arrival of the state of Grace in the sadhak and with it the arrival of the Grace itself. That, I suppose is what something in you is always asking for – the supramental miracle of Grace, something that is impatient of the demand for tapasya and self-perfection and long labour. Well, it can come, it has come to several here after years upon years of flat failure and difficulty or terrible struggles. But it comes usually in that way – as opposed to a slowly developing Grace – after much difficulty and not at once. If you go on asking for it in spite of the apparent failure of response, it is sure to come.

09.04.1930

966

Until we know the Truth (not mentally but by experience, by change of consciousness) we need the soul's faith to sustain us and hold on to the Truth – but when we live in the knowledge, this faith is changed into knowledge.

Of course I am speaking of direct spiritual knowledge. Mental knowledge cannot replace faith, so long as there is only mental knowledge, faith is still needed.

967

Faith is a thing that precedes knowledge, not comes after knowledge. It is a glimpse of a truth which the mind has not yet seized as knowledge.

It is not by the intellect that one can progress in the yoga but by psychic and spiritual receptivity – as for knowledge and true understanding, it grows in sadhana by the growth of the intuition, not of the physical intellect.

968

In the things of the subtle kind having to do with the working of consciousness in the sadhana, one has to learn to feel and observe and see with the inner consciousness and to decide by the intuition with a plastic look on things which does not make set definitions and rules as one has to do in outward life.

969

Have faith in the Divine, in the Divine Grace, in the truth of the sadhana, in the eventual triumph of the spirit over its mental and vital and physical difficulties, in the Path and the Guru, in the experience of things other than are written in the philosophy of Haeckel or Huxley or Bertrand Russell, because if these things are not true, there is no meaning in yoga.

970

I do not see how the method of faith in the cells can be likened to eating a slice of the moon. Nobody ever got a slice of the moon, but the healing by faith in the cells is an actual fact and a law of Nature and has been demonstrated often enough even apart from yoga. The way to get faith and all things else is to insist on having them and refuse to flag or despair or give up until one has them – it is the way by which everything has been got since this difficult earth began to have thinking and aspiring creatures upon it. It is to open always, always to the Light and turn one's back on the Darkness. It is to refuse the voices that say persistently, "You cannot, you shall not, you are incapable, you are the puppet of a dream," – for these are the enemy voices, they cut one off from the result that was coming, by their strident clamour and then triumphantly point to the barrenness of the result as a proof of their thesis. The difficulty of the endeavour is a known thing, but the difficult is not the impossible – it is the difficult that has always been accomplished and the conquest of difficulties makes up all that is valuable in the earth's history. In the spiritual endeavour also it shall be so.

You have only to set about resolutely slaying the Rakshasa and the doors will open to you as they have done to many others who were held up by their own mind or vital nature.

971

24.06.1931 ▪ Sri Aurobindo. The Riddle of this World.- Pondicherry, 1973, Pp.48-49.

How to conciliate these two notions:

(1) that the Divine's will is behind all movements and happenings,

(2) that the Divine will is distorted in the manifestation.

There are two kinds of faith:

The faith that calls down the equanimity and the faith that calls down the realisation.

These two faiths correspond to two different aspects of the Divine.

There is the Transcendent Divine and there is the Cosmic Divine.

The Will of realisation is that of the Transcendent Divine.

The Cosmic Divine is what is concerned with the actual working out of things under the present circumstances. It is the Will of that Cosmic Divine which is manifested in each circumstance, each movement of this world.

The Cosmic Will is not, to our ordinary consciousness, something that acts as an independent power doing whatever it chooses; it works through all these beings, through the forces at play in the world and the law of these forces and their results – it is only when we open ourselves and get out of the ordinary consciousness that we can feel it intervening as an independent power and overriding the ordinary play of the forces.

Then too we can see that even in the play of the forces and in spite of their distortions the Cosmic Will is working towards the eventual realisation of the Will of the Transcendent Divine.

The supramental Realisation is the Will of the Transcendent Divine which we have to work out. The circumstances under which we have to work it out are those of an inferior consciousness in which things can be distorted by our own ignorance, weaknesses and mistakes, and by the clash of conflicting forces. That is why faith and equanimity are indispensable.

We have to have the faith that in spite of our ignorance and errors and weaknesses and in spite of the attacks of hostile forces and in spite of any immediate appearance of failure the Divine Will is leading us, through every circumstance, towards the final Realisation. This faith will give us equanimity; it is a faith that accepts what happens, not definitively but as something that has to be gone through on the way. Once equanimity is established there can be established too another kind of faith, supported by it, which can be made dynamic with something from the supramental consciousness and can overcome the present circumstances and determine what will happen and help to bring down the Realisation of the Will of the Transcendent Divine.

The faith that goes to the Cosmic Divine is limited in the power of its action by the necessities of the play.

To get entirely free from these limitations one must reach the Transcendent Divine.

972

In the play of the cosmic forces, the will in the cosmos – as one might say – does not always work apparently in favour of a smooth and direct line for the work or the sadhana; it often brings in what seem to be upheavals, sudden turns which break or deflect the line, opposing or upsetting circumstances or perplexing departures from what had been temporarily settled or established. The one thing is to preserve equanimity and make an opportunity and means of progress out of all that happens in the course of the life and the sadhana. There is a higher secret Will transcendent behind the play and will of the cosmic forces – a play which is always a mixture of things favourable and things adverse – and it is that Will which one must wait upon and have faith in; but you must not expect to be able always to understand its workings. The mind wants this or that to be done, the line once taken to be maintained, but what the mind wants is not at all always what is intended in a larger purpose. One has to follow indeed a fixed central aim in the sadhana and not deviate from it, but not to build on outward circumstances, conditions, etc., as if they were fundamental things.

973

To the question in your last letter there can be no reply except that it is only either a single-minded faith or a fixed will that can give you the open road to the yoga. It is because your ideas and your will are in a constant state of flux or of oscillation that you do not succeed. Even with a deficient faith, a fixed mind and will can carry one on and bring the experiences by which an uncertain faith is changed into certitude.

It is the reason why it is difficult for me to answer your questions about the different alternatives. I may say that the way of the Gita is itself a part of the yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this yoga. To look down on it, therefore, as something separate and inferior is not a right standpoint. But whatever it is, you must yourself choose, nobody can do it for you. Those who go and come, can do so profitably only if or because they have made the decision and keep to it; when they are here, it is for the yoga that they come, when they are elsewhere, the will for the yoga remains with them there. You have to get rid of your constant reasonings and see whether you can do without the impulse towards yoga or not – if you cannot, then it is useless thinking of the ordinary life without yoga – your nature will compel you to seek after it even if you have to seek all your life with a small result. But the small result is mainly due to the mind which always came in the way and the vital weakness which gives it its support for its reasonings. If you fixed your will irrevocably, that would give you a chance – and whether you followed it here or elsewhere would make only a minor difference.

I suggested the Gita method for you because the opening which is necessary for the yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance. In any case, if you cannot return to the ordinary life, it seems, in the absence of an opening to the Power that is here, the only course for you.

974

It is quite sufficient if there is the firm and constant will towards faith and self-offering. It is understood that it is not possible for the human nature to be always without movements of doubt, obscurity or things not yet offered until the inner consciousness has sufficiently grown to make these impossible. It is because it is so that the will is necessary so that the Force may work to remove these things with full consent and will of the mind and heart of the sadhak. To try to reject these things and make the will permanent is sufficient, – for it is this effort that brings eventually the permanence.

The depth of the sleep in your experience was intended to make you go deep inside and, as soon as you did so, you entered into the psychic and spiritual state which takes the figure of the beautiful maidān and the flow of white light and the coolness and peace. The staircase was a symbol of the ascent from this psychic and spiritual state into higher and higher levels of the spiritual consciousness where is the source of the light. The Mother's hand was the symbol of her presence and help which will draw you up and lead you to the top of the ladder.

975

Faith can be tamasic and ineffective, e.g. "I believe the Mother will do everything, so I will do nothing. When she wants, she will transform me". That is not a dynamic but a static and inert faith.

976

Faith, reliance upon God, surrender and self-giving to the Divine Power are necessary and indispensable. But reliance upon God must not be made an excuse for indolence, weakness and surrender to the impulses of the lower Nature: it must go along with untiring aspiration and a persistent rejection of all that comes in the way of the Divine Truth. The surrender to the Divine must not be turned into an excuse, a cloak or an occasion for surrender to one's own desires and lower movements or to one's ego or to some Force of the ignorance and darkness that puts on a false appearance of the Divine.

977

This fragment was compiled from two letters.

Non-italicised text taken from
15.04.1935 | Nirodbaran. | Full text of the letter see here

Italicised text taken from
16.04.1935 | Nirodbaran. | Full text of the letter see here

One must rely on the Divine and yet do some enabling sadhana – the Divine gives the fruit not by the measure of the sadhana but by the measure of the soul's sincerity and its aspiration. (I mean by soul's sincerity its yearning after the Divine and its aspiration towards the higher life.)² Also, worrying does no good – "I shall be this, I shall be that, what shall I be?" Say: "I am ready to be not what I want but what the Divine wants me to be," – all the rest should go on that base.

978

You have seized the right principle again, to be all for the Mother and to have full confidence that one has only to go on quietly in that confidence and all will come that needs to come and all be done that the Divine wills to be done. The workings of the world are too subtle and strange and complex for the human mind to understand it – it is only when the knowledge comes from above and one is taken into the higher consciousness that the understanding can come. Meanwhile what one has to follow is the dictates of the deeper psychic heart within based on that faith and love which is the only sure guiding star.

979

I have already explained all this to you. It is quite true that, left to yourself, you can do nothing; that is why you have to be in contact with the Force which is there to do for you what you cannot do for yourself. The only thing you have to do is to allow the force to act and put yourself on its side, which means to have faith in it, to rely upon it, not to trouble and harass yourself, to remember it quietly, to call upon it quietly, to let it act quietly. If you do that, all else will be done for you – not all at once, because there is much to clear away, but still it will be done steadily and more and more.

980

The Divine Grace and Power can do everything, but with the full assent of the sadhak. To learn to give that full assent is the whole meaning of the sadhana. It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force.

981

Do not allow any discouragement to come upon you and have no distrust of the Divine Grace. Whatever difficulties are outside you, whatever weaknesses are inside you, if you keep firm hold on your faith and your aspiration, the secret Power will carry you through and bring you back here. Even if you are oppressed with opposition and difficulties, even if you stumble, even if the way seems closed to you, keep hold on your aspiration; if faith is clouded for a time, turn always in mind and heart to us and it will be removed. As for outer help in the way of letters we are perfectly ready to give it to you.... But keep firm on the way – then in the end things open out of themselves and circumstances yield to the inner spirit.

982

The difficulty must have come from distrust and disobedience. For distrust and disobedience are like falsehood (they are themselves a falsity, based on false ideas and impulses), they interfere in the action of the Power, prevent it from being felt or from working fully and diminish the force of the Protection.

Not only in your inward concentration, but in your outward acts and movements you must take the right attitude. If you do that and put everything under the Mother's guidance, you will find that difficulties begin to diminish or are much more easily got over and things become steadily smoother.

In your work and acts you must do the same as in your concentration. Open to the Mother, put them under her guidance, call in the peace, the supporting Power, the protection and, in order that they may work, reject all wrong influences that might come in their way by creating wrong, careless or unconscious movements.

Follow this principle and your whole being will become one, under one rule, in the peace and sheltering Power and Light.

983

They [faith, surrender and samatā] have to be put into every part and atom of the being so that there may be no possibility of a contrary vibration anywhere.

984

Whatever adverse things present themselves you must meet them with courage and they will disappear and the help come. Faith and courage are the true attitude to keep in life and work always and in the spiritual experience also.

985

In moments of trial faith in the divine protection and the call for that protection; at all times the faith that what the Divine wills is the best.

It is what turns you towards the Divine that must be accepted as good for you – all is bad for you that turns you away from the Divine.

986

There is no reason for your trouble other than this readiness to listen to their knock and open the door. If you desire only the Divine, there is an absolute certitude that you will reach the Divine, but all these questionings and repinings at each movement only delay and keep an impending curtain before the heart and the eyes. For at every step, when one makes an advance, the opposite forces will throw these doubts like a rope between the legs and stop one short with a stumble – it is their métier to do that.... One must say, "Since I want only the Divine, my success is sure, I have only to walk forward in all confidence and His own Hand will be there secretly leading me to Him by His own way and at His own time." That is what you must keep as your constant mantra. Anything else one may doubt but that he who desires only the Divine shall reach the Divine is a certitude and more certain than two and two make four. That is the faith every sadhak must have at the bottom of his heart, supporting him through every stumble and blow and ordeal. It is only false ideas still casting their shadows on your mind that prevent you from having it. Push them aside and the back of the difficulty will be broken.

987

Keep firm faith in the victory of the Light and face with calm equanimity the resistances of Matter and human personality to their own transformation.

988

It is not a hope but a certitude that the complete transformation of the nature will take place.

989

Even if there is much darkness – and this world is full of it and the physical nature of man also – yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.

990

Surrender is giving oneself to the Divine – to give everything one is or has to the Divine and regard nothing as one's own, to obey only the Divine will and no other, to live for the Divine and not for the ego.

991

Surrender means to be entirely in the Mother's hands, and not to resist in any way by egoism or otherwise her Light, Knowledge, Will, the working of her Force etc.

992

It is then a saṅkalpa of surrender. But the surrender must be to the Mother – not even to the Force, but to the Mother herself.

993

There is no need of all this complication. If the psychic manifests, it will not ask you to surrender to it, but to surrender to the Mother.

994

The Divine gives itself to those who give themselves without reserve and in all their parts to the Divine. For them the calm, the light, the power, the bliss, the freedom, the wideness, the heights of knowledge, the seas of Ananda.

995

It is meant in the inner sense only¹ – no outer greatness is meant. All submission is regarded by the ego as lowering and lessening itself, but really submission to the Divine increases and greatens the being, that is what is meant.

996

If there is no surrender, there can be no transformation of the whole being.

997

If one wanted the Divine, the Divine himself would take up the purifying of the heart and develop the sadhana and give the necessary experiences; it can and does happen in that way if one has trust and confidence in the Divine and the will to surrender. For such a taking up involves one's putting oneself in the hands of the Divine rather than relying on one's own efforts alone and this implies one's putting one's trust and confidence in the Divine and a progressive self-giving. It is in fact the principle of sadhana that I myself followed and it is the central process of yoga as I envisage it. It is, I suppose, what Sri Ramakrishna meant by the method of the baby-cat in his image. But all cannot follow that at once; it takes time for them to arrive at it – it grows most when the mind and vital fall quiet.

What I mean by surrender is this inner surrender of the mind and vital. There is, of course, the outer surrender also: the giving up of all that is found to conflict with the spirit or need of the sadhana, the offering, the obedience to the guidance of the Divine, whether directly, if one has reached that stage, or through the psychic or to the guidance of the Guru. I may say that prāyopaveśana (fasting for a long time) has not anything to do with surrender: it is a form of tapasya of a very austere and, in my opinion, very excessive kind, often dangerous.

The core of the inner surrender is trust and confidence in the Divine. One takes the attitude: "I want the Divine and nothing else. I want to give myself entirely to him and since my soul wants that, it cannot be but that I shall meet and realise him. I ask nothing but that and his action in me to bring me to him, his action secret or open, veiled or manifest. I do not insist on my own time and way; let him do all in his own time and way; I shall believe in him, accept his will, aspire steadily for his light and presence and joy, go through all difficulties and delays, relying on him and never giving up. Let my mind be quiet and trust him and let him open it to his light; let my vital be quiet and turn to him alone and let him open it to his calm and joy. All for him and myself for him. Whatever happens, I will keep to this aspiration and self-giving and go on in perfect reliance that it will be done."

That is the attitude into which one must grow; for certainly it cannot be made perfect at once – mental and vital movements come across – but if one keeps the will to it, it will grow in the being. The rest is a matter of obedience to the guidance when it makes itself manifest, not allowing one's mental and vital movements to interfere.

It is not my intention to say that this way is the only way and sadhana cannot be done otherwise – there are so many others by which one can approach the Divine. But this is the only one I know by which the taking up of sadhana by the Divine becomes a sensible fact before the preparation of the nature is done. In other methods the Divine action may be felt from time to time, but it remains mostly behind the veil till all is ready. In some sadhanas the divine action is not recognised: all must be done by tapasya. In most there is a mixing of the two: the tapasya finally calling the direct help and intervention. The idea and experience of the Divine doing all belong to the yoga based on surrender. But whatever way is followed, the one thing to be done is to be faithful and go on to the end.

All can be done by the Divine, – the heart and nature purified, the inner consciousness awakened, the veils removed, – if one gives oneself to the Divine with trust and confidence and even if one cannot do so fully at once, yet the more one does so, the more the inner help and guidance come and the experience of the Divine grows within. If the questioning mind becomes less active and humility and the will to surrender grow, this ought to be perfectly possible. No other strength and tapasya are then needed, but this alone.

998

In the early part of the sadhana – and by early I do not mean a short part – effort is indispensable. Surrender of course, but surrender is not a thing that is done in a day. The mind has its ideas and it clings to them; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it; the physical consciousness is like a stone and what it calls surrender is often no more than inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakes, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. Or else it is necessary till the Force comes flooding down into the being from above and takes up the sadhana, does it for one more and more and leaves less and less to individual effort – but even then, if not effort, at least aspiration and vigilance are needed till the possession of mind, will, life and body by the Divine Power is complete. I have dealt with this subject, I think, in one of the chapters of The Mother.

On the other hand, there are some people who start with a genuine and dynamic will for a total surrender. It is those who are governed by the psychic or are governed by a clear and enlightened mental will which, having once accepted surrender as the law of the sadhana, will stand no nonsense about it and insists on the other parts of the being following its direction. Here there is still effort; but it is so ready and spontaneous and has so much the sense of a greater Force behind it that the sadhak hardly feels that he is making an effort at all. In the contrary case of a will in mind or vital to retain self-will, a reluctance to give up your independent movement, there must be struggle and endeavour until the wall between the instrument in front and the Divinity behind or above is broken. No rule can be laid down which applies without distinction to everybody – the variations in human nature are too great to be covered by a single trenchant rule.

999

It is not possible to get rid of the stress on personal effort at once – and not always desirable; for personal effort is better than tamasic inertia.

The personal effort has to be transformed progressively into a movement of the Divine Force. If you feel conscious of the Divine Force, then call it in more and more to govern your effort, to take it up, to transform it into something not yours, but the Mother's. There will be a sort of transfer, a taking up of the forces at work in the personal Adhar – a transfer not suddenly complete but progressive. But the psychic poise is necessary: the discrimination must develop which sees accurately what is the Divine Force, what is the element of personal effort, and what is brought in as a mixture from the lower cosmic forces. And until the transfer is complete which always takes time, there must always be as a personal contribution, a constant consent to the true Force, a constant rejection of any lower mixture.

At present to give up personal effort is not what is wanted, but to call in more and more the Divine Power and govern and guide by it the personal endeavour.

1000

It is not advisable in the early stages of the sadhana to leave everything to the Divine or expect everything from it without the need of one's own endeavour. That is only possible when the psychic being is in front and influencing the whole action (and even then vigilance and a constant assent are necessary), or else later on in the ultimate stages of the yoga when a direct or almost direct supramental force is taking up the consciousness; but this stage is very far away as yet. Under other conditions this attitude is likely to lead to stagnation and inertia.

It is only the more mechanical parts of the being that can truly say they are helpless: the physical (material) consciousness, especially, is inert in its nature and moved either by the mental and vital or by the higher forces. But one has always the power to put the mental will or vital push at the service of the Divine. One cannot be sure of the immediate result, for the obstruction of the lower Nature or the pressure of the adverse forces can often act successfully for a time, even for a long time, against the necessary change. One has then to persist, to put always the will on the side of the Divine, rejecting what has to be rejected, opening oneself to the true Light and the true Force, calling it down quietly, steadfastly, without tiring, without depression or impatience, until one feels the Divine Force at work and the obstacles beginning to give way.

You say you are conscious of your ignorance and obscurity. If it is only a general consciousness, that is not enough. But if you are conscious of it in the details, in its actual working, then that is sufficient to start with; you have to reject steadfastly the wrong workings of which you are conscious and make your mind and vital a quiet and clear field for the action of the Divine Force.

1001

Active surrender is when you associate your will with the Divine Will, reject what is not the Divine, assent to what is the Divine. Passive surrender is when everything is left entirely to the Divine – that few can really do, because in practice it turns out that you surrender to the lower nature under pretext of surrendering to the Divine.

1002

There are two possibilities, one of purification by personal effort, which takes a long time, another by a direct intervention of the Divine Grace which is usually rapid in its action. For the latter there must be a complete surrender and self-giving and for that again usually it is necessary to have a mind that can remain quite quiet and allow the Divine Force to act supporting it with its complete adhesion at every step, but otherwise remaining still and quiet. This last condition which resembles the baby-cat attitude spoken of by Ramakrishna, is difficult to have. Those who are accustomed to a very active movement of their thought and will in all they do, find it difficult to still the activity and adopt the quietude of mental self-giving. This does not mean that they cannot do the yoga or cannot arrive at self-giving – only the purification and the self-giving take a long time to accomplish and one must have the patience and steady perseverance and resolution to go through.

1003

A complete surrender is not possible in so short a time, – for a complete surrender means to cut the knot of the ego in each part of the being and offer it, free and whole, to the Divine. The mind, the vital, the physical consciousness (and even each part of these in all its movements) have one after the other to surrender separately, to give up their own way and to accept the way of the Divine. But what one can do is to make from the beginning a central resolve and self-dedication and to implement it in whatever way one finds open, at each step, taking advantage of each occasion that offers itself to make the self-giving complete. A surrender in one direction makes others easier, more inevitable; but it does not of itself cut or loosen the other knots, and especially those which are very intimately bound up with the present personality and its most cherished formations may often present great difficulties, even after the central will has been fixed and the first seals put on its resolve in practice.

1004

It [the attitude of surrender] cannot be absolutely complete in the beginning, but it can be true – if the central will is sincere and there is the faith and the Bhakti. There may be contrary movements, but these will be unable to stand for long and the imperfection of the surrender in the lower part will not seriously interfere.

1005

It depends on what is meant by absolute surrender – the experience of it in some part of the being or the fact of it in all parts of the being. The former may easily come at any time; it is the latter that takes time to complete.

1006

The absolute surrender must be not only an experience in meditation, but a fact governing all the life, all the thoughts, feelings, actions. Till then the use of one's own will and effort is necessary, but an effort in which also there is the spirit of surrender, calling in the Force to support the will and effort and undisturbed by success or failure. When the Force takes up the sadhana, then indeed effort may cease, but still there will be the necessity of the constant assent of the being and a vigilance so that one may not admit a false Force at any point.

1007

It [the idea that the sadhana is done by the Divine rather than by oneself] is a truth but a truth that does not become effective for the consciousness until or in proportion as it is realised. The people who stagnate because of it are those who accept the idea but do not realise – so they have neither the force of tapasya nor that of the Divine Grace. On the other hand those who can realise it feel even behind their tapasya and in it the action of the Divine Force.

1008

For those who do not make any effort, – that absence of effort is itself a difficulty – they do not progress.

1009

Talk of surrender or a mere idea or tepid wish for integral consecration will not do; there must be the push for a radical and total change.

It is not by taking a mere mental attitude that this can be done or even by any number of inner experiences which leave the outer man as he was. It is this outer man who has to open, to surrender and to change. His every least movement, habit, action has to be surrendered, seen, held up and exposed to the divine Light, offered to the divine Force for its old forms and motives to be destroyed and the divine Truth and the action of the transforming consciousness of the Divine Mother to take their place.

1010

If there is not a complete surrender, then it is not possible to adopt the baby-cat attitude, – it becomes mere tamasic passivity calling itself surrender. If a complete surrender is not possible in the beginning, it follows that personal effort is necessary.

1011

The mechanical movements are always more difficult to stop by the mental will, because they do not in the least depend upon reason or any mental justification but are founded upon association or else a mere mechanical memory and habit.

The practice of rejection prevails in the end; but with personal effort only, it may take a long time. If you can feel the Divine Power working in you, then it should become easier.

There should be nothing inert or tamasic in the self-giving to the guidance and it should not be made by any part of the vital into a plea for not rejecting the suggestions of lower impulse and desire.

There are always two ways of doing the yoga – one by the action of a vigilant mind and vital seeing, observing, thinking and deciding what is or is not to be done. Of course it acts with the Divine Force behind it, drawing or calling in that Force – for otherwise nothing much can be done. But still it is the personal effort that is prominent and assumes most of the burden.

The other way is that of the psychic being, the consciousness opening to the Divine, not only opening the psychic and bringing it forward, but opening the mind, the vital and the physical, receiving the Light, perceiving what is to be done, feeling and seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine working.

Usually there cannot but be a mixture of these two ways until the consciousness is ready to be entirely open, entirely submitted to the Divine's origination of all its action. It is then that all responsibility disappears and there is no personal burden on the shoulders of the sadhak.

1012

So long as there is not the full presence and conscious working of the higher Force, some amount of the personal effort is indispensable. To do the sadhana for the sake of the Divine and not for one's own sake is of course the true attitude.

1013

Everything should be for the sake of the Divine, this also. As for leaving the result to the Divine, it depends on what you mean by the phrase. If it implies dependence on the Divine Grace and equanimity and patience in the persistent aspiration, then it is all right. But it must not be extended to cover slackness and indifference in the aspiration and endeavour.

1014

I do not see why surrender of any kind would be to go to sleep or close yourself up from all outward things including the Mother. Anyhow, it is a conscious surrender that has to be made; but there need not be any restless struggle in it or laying undue stress on deficiencies and difficulties. As for the Mother's attitude, you have to look within to know it; if you look from outside, you will not be able to understand it.

1015

Tapasya has predominated in your sadhana, for you have a fervour and active energy which predisposes you to that. No way is entirely easy, and in that of surrender the difficulty is to make a true and complete surrender. Once it is made, it certainly makes things easier – not that things are all done in no time or that there are no difficulties, but there is an assurance, a support, an absence of tension which gives the consciousness rest as well as strength and freedom from the worst forms of resistance.

1016

Yes, of course you are right. The process of surrender is itself a Tapasya. Not only so, but in fact a double process of Tapasya and increasing surrender persists for a long time even when the surrender has fairly well begun. But a time comes when one feels the Presence and the force constantly and more and more feels that that is doing everything – so that the worst difficulties cannot disturb this sense and personal effort is no longer necessary, hardly even possible. That is the sign of the full surrender of the nature into the hands of the Divine. There are some who take this position in faith even before there is this experience and if the Bhakti and the faith are strong it carries them through till the experience is there. But all cannot take this position from the beginning – and for some it would be dangerous since they might put themselves into the hand of a wrong Force thinking it to be the Divine. For most it is necessary to grow through Tapasya into surrender.

1017

Yes, if there is the sense of the Divine Will behind all the Tapasya and receiving it and bestowing the fruit – it is at least a first form of surrender.

1018

When the will and energy are concentrated and used to control the mind, vital and physical and change them or to bring down the higher consciousness or for any other yogic purpose or high purpose, that is called Tapasya.

1019

The ways of the Divine are not like those of the human mind or according to our patterns and it is impossible to judge them or to lay down for Him what He shall or shall not do, for the Divine knows better than we can know. If we admit the Divine at all, both true reason and Bhakti seem to me to be at one in demanding implicit faith and surrender.

1020

To understand divine movements one must enter into the divine consciousness, till then faith and surrender are the only right attitude. How can the mind judge what is beyond all its measures?

1021

Not to impose one's mind and vital will on the Divine but to receive the Divine's will and follow it, is the true attitude of sadhana. Not to say, "This is my right, want, claim, need, requirement, why do I not get it?" but to give oneself, to surrender and to receive with joy whatever the Divine gives, not grieving or revolting, is the better way. Then what you receive will be the right thing for you.

1022

The Divine is not bound to do that [to give all our real needs], He can give or not give; whether He gives or does not give makes no difference to the one who is surrendered to Him. Otherwise there is an arrière pensée in the surrender which is not then complete.

1023

To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, to accept with resignation what one cannot yet accept with gladness and so to arrive at a calm equality which is not shaken even when on the surface there may be passing movements of a momentary reaction to outward happenings. If that is once firmly founded, the rest can come.

1024

The essence of surrender is to accept whole-heartedly the influence and the guidance when the joy and peace come down, to accept them without question or cavil and let them grow; when the Force is felt at work, to let it without opposition, when the Knowledge is given, to receive and follow it, when the Will is revealed, to make oneself its instrument.

The Divine can lead, he does not drive. There is an internal freedom permitted to every mental being called 'man' to assent or not to assent to the Divine leading: how else can any real spiritual evolution be done?

1025

Each person has his own freedom of choice up to a certain point – unless he makes the full surrender – and as he uses the freedom, has to take the spiritual or other consequences. The help can only be offered, not imposed. Silence, absence of frank confession, means a desire in the vital to go its own way. When there is no longer concealment, when there is the physical self-opening to the Divine, then the Divine can intervene.

1026

All the play in this world is based on a certain relative free will in the individual being. Even in the sadhana it remains and his consent is necessary at each step – even though it is by surrender to the Divine that he escapes from ignorance and separateness and ego, it must be at every step a free surrender.

1027

One offers to the Divine in order to get rid of the illusion of separation – the very act of offering implies that all belongs to the Divine.

1028

Self-surrender at first comes through love and bhakti more than through ātmajñāna. But it is true that with ātmajñāna the complete surrender becomes more possible.

1029

Surrender and love-bhakti are not contrary things – they go together. It is true that at first surrender can be made through knowledge by the mind but it implies a mental bhakti and, as soon as the surrender reaches the heart, the bhakti manifests as a feeling and with the feeling of bhakti love comes.

1030

There can be devotion and surrender in the higher mind experience but it is not inevitable as in the psychic. In the higher mind one may be too conscious of identity with the "Brahman" to have devotion or surrender.

1031

One can have the Brahmic condition without self-giving, because it is the impersonal Brahman to which one turns. Renunciation of desires and of all identification with Nature is its condition. One can have self-giving of the nature to the Divine as well as of the soul and reach by it the Brahmic condition which is not only negative but positive, a release of the nature itself and not only a release from the nature.

1032

The Brahmic condition brings a negative peace of śānti and mukti in the soul. Self-giving brings a positive freedom which can become also a dynamic force of action in the nature.

1033

If you are surrendered only in the higher consciousness, with no peace or purity in the lower, certainly that is not enough and you have to aspire for the peace and purity everywhere.

1034

When the psychic being and the heart and the thinking mind have surrendered, the rest is a matter of time and process – and there is no reason for disturbance. The central and effective surrender has been made.

1035

It is never too early to make the complete surrender. Some things may need to wait, but not that.

1036

It is on that consciousness of complete surrender that the psychic foundation of sadhana can be made. If once it fixes itself, then, whatever difficulties remain to be overcome, the course of the sadhana becomes perfectly easy, sunlit, natural like the opening of a flower. The feeling you have is an indication of what can and must develop in you.

1037

If difficulties that arise are in the nature itself, it is inevitable that they should rise and manifest themselves. Surrender is not easy, it is resisted by a large part of the nature. If the mind forms the will to surrender, all these inner obstacles are bound to show themselves; the sadhak has then to observe them and detach himself from them, reject them from his nature and overcome. This may take a very long time but it has to be done. Outer obstacles cannot prevent the inner surrender unless they are supported by a resistance in the nature itself.

1038

It depends on the sadhak. Some may find it necessary to surrender the external activities first so as to bring the inner surrender.

1039

The surrender of the vital is always difficult, because of the unwillingness of the forces of the universal vital Ignorance. But that does not mean a fundamental incapacity.

1040

It is impossible to become like a child giving oneself entirely until the psychic is in control and stronger than the vital.

1041

The ordinary vital is never willing to surrender. The true inmost vital is different – surrender to the Divine is as necessary to it as to the psychic.

1042

If there is any identification with the vital demands or outcries, that necessarily diminishes the surrender for the time.

1043

It was from your description of the reaction that I said there was a vital demand. In the pure psychic or spiritual self-giving there are no reactions of this kind; no despondency or despair, no saying, "What have I gained by seeking the Divine?", no anger, revolt, abhiman, wish to go away – such as you describe here – but an absolute confidence and a persistence in clinging to the Divine under all conditions. That is what I wanted you to have; it is the only basis in which one is free from troubles and reactions and goes steadily forward.

But are such feelings a sign of the soul's self-giving? If there is no vital mixture, how do these things come when I write to you and as the result of my writing and trying to show you the way?

It is the first movement of this part to revolt when it is shown its own nature and asked to change.

Difficult? It is the first principle of our sadhana that surrender is the means of fulfilment and so long as ego or vital demand and desire are cherished, complete surrender is impossible – the self-giving is incomplete. We have never concealed that. It may be difficult and it is; but it is the very principle of the sadhana. Because it is difficult it has to be done steadily and patiently till the work is complete.

You have to go on rejecting the vital mixture every time it rises. If you are steadfast in rejecting, it will lose more and more of its force and fade out.

That means it is an obstinate but irrational and mechanical survival of the old movement. That in fact is how these things try to survive. It is bound to go if you do not give it fresh life.

I have no doubt of it – you have only to understand it rightly and you can go at once to the right ground.

1044

Most of the sadhaks have similar thoughts – or had them at one time or another. They rise from the vital ego which either does not want the Divine or wants It for its own purpose and not for the Divine's purpose. It gets furious when it is pressed to change or when its desires are not satisfied – that is at the root of all these things. That is why we insist on surrender in this yoga – because it is only by the surrender (especially of the vital ego) that these things can go – to accept the Divine for the Divine's sake and for no other motive and in the Divine's way and not in one's own way or on one's own conditions.

1045

It is the psychic surrender in the physical that you have begun to experience.

All the parts are essentially offered, but the surrender has to be made complete by the growth of the psychic self-offering in all of them and in all their movements separately and together.

To be enjoyed by the Divine is to be entirely surrendered so that one feels the Divine Presence, Power, Light, Ananda possessing the whole being rather than oneself possessing these things for one's own satisfaction. It is a much greater ecstasy to be thus surrendered and possessed by the Divine than oneself to be the possessor. At the same time by this surrender there comes also a calm and happy mastery of self and nature.

1046

I have said that if one has the principle of surrender and union in the mind and heart there is no difficulty in extending it to the obscurer parts of the physical and the subconscient. As you have this central surrender and union, you can easily complete it everywhere. A quiet aspiration for complete consciousness is all that is needed. Then the material and subconscient will become penetrated by the light like the rest and there will come in a quietude, wideness, harmony free from all reactions that will be the basis of the final change.

1047

There is a state in which the sadhak is conscious of the Divine Force working in him or of its results at least and does not obstruct its descent or its action by his own mental activities, vital restlessness or physical obscurity and inertia. That is openness to the Divine. Surrender is the best way of opening; but aspiration and quietness can do it up to a certain point so long as there is not the surrender. Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one's ideas, desires, habits, etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere.

1048

Opening is a thing that happens by itself by sincerity of will and aspiration. It means to be able to receive the higher forces that come from the Mother.

1049

The object of the self-opening is to allow the force of the Divine to flow in bringing light, peace, Ananda, etc. and to do the work of transformation. When the being so receives the Divine Shakti and it works in him, produces its results (whether he is entirely conscious of the process or not,) then he is said to be open.

1050

04.05.1933 | Nirodbaran. | Full text of the letter

I read in The Synthesis of Yoga that every act, movement etc. must be done as an offering, even if by a mental effort. This mental discipline is easy in acts of mechanical nature but not so easy in those of concentrative nature where the attention gets divided.

It is because people live in the surface mind and are identified with it. When one lives more inwardly, it is only the surface consciousness that is occupied and one stands behind it in another which is silent and self-offered.

What is meant exactly by “opening oneself”? Calling you, praying to you, remembering you, etc.?

These are acts of the mind, openness is a state of consciousness which keeps it turned to the Mother, free from other movements, expecting and able to receive what may come from the Divine.

I hear you have some special hours when you work for us?

No, it is not so.

1051

It is by confidence in the Mother that the opening needed will come when your consciousness is ready.

It is not by meditation alone that what is needed will come. It is by faith and openness to the Mother.

1052

Keep yourself open to the Mother, remember her always and let her Force work in you, rejecting all other influences – that is the rule for yoga.

1053

In the practice of yoga, what you aim at can only come by the opening of the being to the Mother's force and the persistent rejection of all egoism and demand and desire, all motives except the aspiration for the Divine Truth. If this is rightly done, the Divine Power and Light will begin to work and bring in the peace and equanimity, the inner strength, the purified devotion and the increasing consciousness and self-knowledge which are the necessary foundation for the siddhi of the yoga.

1054

In this yoga the whole principle is to open oneself to the Divine Influence. It is there above you and, if you can once become conscious of it, you have then to call it down into you. It descends into the mind and into the body as Peace, as a Light, as a Force that works, as the Presence of the Divine with or without form, as Ananda. Before one has this consciousness, one has to have faith and aspire for the opening. Aspiration, call, prayer are forms of one and the same thing and are all effective; you can take the form that comes to you or is easiest to you. The other way is concentration; you concentrate your consciousness in the heart (some do it in the head or above the head) and meditate on the Mother in the heart and call her in there. One can do either and both at different times – whatever comes naturally to you or you are moved to do at the moment. Especially in the beginning the one great necessity is to get the mind quiet, reject at the time of meditation all thoughts and movements that are foreign to the sadhana. In the quiet mind there will be a progressive preparation for the experience. But you must not become impatient, if all is not done at once; it takes time to bring entire quiet into the mind; you have to go on till the consciousness is ready.

1055

In this yoga all depends on whether one can open to the Influence or not. If there is a sincerity in the aspiration and a patient will to arrive at the higher consciousness in spite of all obstacles, then the opening in one form or another is sure to come. But it may take a long or short time according to the prepared or unprepared condition of the mind, heart and body; so if one has not the necessary patience, the effort may be abandoned owing to the difficulty of the beginning. There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one's own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother's Power and Presence.

1056

Your mind and psychic being are concentrated on the spiritual aim and open to the Divine – that is why the Influence comes down only to the head and as far as the heart. But the vital being and nature and physical consciousness are under the influence of the lower nature. As long as the vital and physical being are not surrendered or do not on their own account call for the higher life, the struggle is likely to continue.

Surrender everything, reject all other desires or interests, call on the Divine Shakti to open the vital nature and bring down calm, peace, light, Ananda into all the centres. Aspire, await with faith and patience the result. All depends on a complete sincerity and an integral consecration and aspiration.

The world will trouble you so long as any part of you belongs to the world. It is only if you belong entirely to the Divine that you can become free.

1057

The opening is the same for all. It begins with an opening of mind and heart, then of the vital proper – when it reaches the lower vital and the physical the opening is complete. But with the opening there must be the full self-giving to what comes down, which is the condition of the complete change. It is the last stage that is the real difficulty and it is there that everybody stumbles about till it is overcome.

1058

Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.

1059

1. Offer yourself more and more – all the consciousness, all that happens in it, all your work and action.

2. If you have faults and weaknesses, hold them up before the Divine to be changed or abolished.

3. Try to do what I told you, concentrate in the heart till you constantly feel the Presence there.

1060

Openness and, whenever needed, passivity, but to the highest consciousness, not to anything that comes.

Therefore, there must be a certain quiet vigilance even in the passivity. Otherwise there may be either wrong movements or inertia.

1061

To give up restraint would be to give free play to the vital and that would mean leave for all kinds of forces to enter in. So long as there is not the supramental consciousness controlling and penetrating everything, in all the being from the overmind downwards, there is an ambiguous play of forces, and each force, however divine in origin, may be used by the Powers of light or intercepted as it passes through the mind and the vital by the Powers of darkness. Vigilance, discrimination, control cannot be abandoned till the complete victory has been won and the consciousness transmuted.

1062

Yes; vigilance should not be relaxed. In fact, it is only as the automatic Knowledge and action are established in the being that the constant vigilance ceases to be needed – even then it cannot be given up absolutely until there is the full Light.

1063

24.01.1936 | Nirodbaran. | Full text of the letter see here

There are three main possibilities for the sadhak – (1) To wait on the Grace and rely on the Divine. (2) To do everything himself like the Adwaitin and the Buddhist. (3) To take the middle path, go forward by aspiration and rejection etc. helped by the Force.

1064

Each mind can have its own way of approaching the supreme Truth and there is an entrance for each as well as a thousand ways for the journey to it. It is not necessary to believe in the Grace or to recognise a Godhead different from one's highest Self – there are ways of yoga that do not accept these things. Also, for many no form of yoga is necessary – they arrive at some realisation by a sort of pressure of the mind or the heart or the will breaking the screen between it and what is at once beyond it and its own source. What happens after the breaking of the screen depends on the play of the Truth on the consciousness and the turn of the nature. There is no reason, therefore, why X's realisation of his being should not come in its own way by growth from within, not by the Divine Grace, if his mind objects to that description, but, let us say, by the spontaneous movement of the Self within him.

For, as to this "Grace", we describe it in that way because we feel in the infinite Spirit or Self-existence a Presence or a Being, a Consciousness that determines, – that is what we speak of as the Divine, – not a separate person, but the one Being of whom our individual self is a portion or a vessel. But it is not necessary for everybody to regard it in that way. Supposing it is the impersonal Self of all only, yet the Upanishad says of this Self and its realisation: "This understanding is not to be gained by reasoning nor by tapasya nor by much learning, but whom this Self chooses, to him it reveals its own body". Well, that is the same thing as what we call the Divine Grace, – it is an action from above or from within independent of mental causes which decides its own movement. We can call it the Divine Grace; we can call it the Self within choosing its own hour and way to manifest to the mental instrument on the surface; we can call it the flowering of the inner being or inner nature into self-realisation and self-knowledge. As something in us approaches it or as it presents itself to us, so the mind sees it. But in reality it is the same thing and the same process of the being in Nature.

1065

I should like to say something about the Divine Grace – for you seem to think it should be something like a Divine Reason acting upon lines not very different from those of human intelligence. But it is not that. Also it is not a universal Divine Compassion either, acting impartially on all who approach it and acceding to all prayers. It does not select the righteous and reject the sinner. The Divine Grace came to aid the persecutor (Saul of Tarsus), it came to St. Augustine the profligate, to Jagai and Madhai of infamous fame, to Bilwamangal and many others whose conversion might well scandalise the puritanism of the human moral intelligence; but it can come to the righteous also – curing them of their self-righteousness and leading to a purer consciousness beyond these things. It is a power that is superior to any rule, even to the Cosmic Law – for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate – only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. There are these three powers: (1) The Cosmic Law, of Karma or what else; (2) the Divine Compassion acting on as many as it can reach through the nets of the Law and giving them their chance; (3) the Divine Grace which acts more incalculably but also more irresistibly than the others. The only question is whether there is something behind all the anomalies of life which can respond to the call and open itself with whatever difficulty till it is ready for the illumination of the Divine Grace – and that something must be not a mental and vital movement but an inner somewhat which can well be seen by the inner eye. If it is there and when it becomes active in front, then the Compassion can act, though the full action of the Grace may still wait attending the decisive decision or change; for this may be postponed to a future hour, because some portion or element of the being may still come between, something that is not yet ready to receive.

But why allow anything to come in the way between you and the Divine, any idea, any incident? When you are in full aspiration and joy, let nothing count, nothing be of any importance except the Divine and your aspiration. If one wants the Divine quickly, absolutely, entirely, that must be the spirit of approach, absolute, all-engrossing, making that the one point with which nothing else must interfere.

What value have mental ideas about the Divine, ideas about what he should be, how he should act, how he should not act – they can only come in the way. Only the Divine himself matters. When your consciousness embraces the Divine, then you can know what the Divine is, not before. Krishna is Krishna, one does not care what he did or did not do: only to see him, meet him, feel the Light, the Presence, the Love and Ananda is what matters. So it is always for the spiritual aspiration – it is the law of the spiritual life.

1066

"The ordinary action of the Divine is a constant intervention within the actual law of things" – that may or may not be but is not usually called the Divine Grace. The Divine Grace is something not calculable, not bound by anything the intellect can fix as a condition, – though ordinarily some call, aspiration, intensity of the psychic being can awaken it, yet it acts sometimes without any apparent cause even of that kind.

1067

It is not indispensable that the Grace should work in a way that the human mind can understand, it generally doesn't. It works in its own "mysterious" way. At first usually it works behind the veil, preparing things, not manifesting. Afterwards it may manifest, but the sadhak does not understand very well what is happening; finally, when he is capable of it, he both feels and understands or at least begins to do so. Some feel and understand from the first or very early; but that is not the ordinary case.

1068

There is nothing unintelligible in what I say about strength and Grace. Strength has a value for spiritual realisation, but to say that it can be done by strength only and by no other means is a violent exaggeration. Grace is not an invention, it is a fact of spiritual experience. Many who would be considered as mere nothings by the wise and strong have attained by Grace; illiterate, without mental power or training, without "strength" of character or will, they have yet aspired and suddenly or rapidly grown into spiritual realisation, because they had faith or because they were sincere. I do not see why these facts which are facts of spiritual history and of quite ordinary spiritual experience should be discussed and denied and argued as if they were mere matters of speculation.

Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita:

"I will deliver thee from all sin and evil, do not grieve."³

1069

It is a question to which no clear-cut answer can be given because it puts two sides each of which is a truth. Without the Grace of the Divine nothing can be done, but for the full Grace to manifest the sadhak must make himself ready. If everything depends on the Divine intervention, then man is only a puppet and there is no use of sadhana, and there are no conditions, no law of things – therefore no universe, but only the Divine rolling things about at his pleasure. No doubt in the last resort all can be said to be the Divine cosmic working, but it is through persons, through forces that it works – under the conditions of Nature. Special intervention there can be and is, but all cannot be special intervention. As for the experience stated it was probably in the vital plane and such suddennesses and vividnesses of experience are characteristic of the vital – but they are not lasting, they only prepare. It is when one has got into contact with what is beyond mind and vital and body and risen there that the great lasting fundamental realisations usually come.

1070

12.11.1933 | Nirodbaran. | Full text of the letter see here

Yoga is an endeavour, a tapasya – it can cease to be so only when one surrenders sincerely to a Higher Action and keeps the surrender and makes it complete. It is not a fantasia devoid of all reason and coherence or a mere miracle. It has its laws and conditions and I do not see how you can demand of the Divine to do everything by a violent miracle.

I have never said that this yoga is a safe one – no yoga is. Each has its dangers as has every great attempt in human life. But it can be carried through if one has a central sincerity and a fidelity to the Divine. These are the two necessary conditions.

1071

What Brahmananda says about tapasya is, of course, true. If one is not prepared for labour and tapasya, control of the mind and vital, one cannot demand big spiritual gains – for the mind and vital will always find tricks and excuses for prolonging their own reign, imposing their likes and dislikes and staving off the day when they will have to become obedient instruments and open channels of the soul and spirit. Grace may sometimes bring undeserved or apparently undeserved fruits, but one can't demand Grace as a right and privilege – for then it would not be Grace. As you have seen, one can't claim that one has only to shout and the answer must come. Besides, I have always seen that there has been really a long unobserved preparation before the Grace intervenes, and also, after it has intervened, one has still to put in a good deal of work to keep and develop what one has got – as it is in all other things until there is the complete siddhi. Then of course labour finishes and one is in assured possession. So tapasya of one kind or another is not avoidable.

You are right again about the imaginary obstacles.... It is why we always express depreciation of mental constructions and vital formations – because they are the defence-works mind and vital throw up against their capture by the Divine. However, the first thing is to become conscious of all that as you have now become, – the secret is to be firm in knocking it all down and making a tabula rasa, a foundation of calm, peace, happy openness for the true building.

1072

The best possible way is to allow the Divine Grace to work in you, never to oppose it, never to be ungrateful and turn against it – but to follow it always to the goal of Light and Peace and unity and Ananda.

1073

Few are those from whom the Grace withdraws, but many are those who withdraw from the Grace.

1074

A surrender by any means is good, but obviously the Impersonal is not enough, for surrender to that may be limited in result to the inner experience without any transformation of the outer nature.

1075

Yes, surrender to the impersonal (formless) Divine would leave parts of the being subject to gunas and ego – because the static parts would be free in formlessness but the active nature would be still in the play of the gunas. Many think they are free from ego because they get the sense of the formless existence. They do not see that egoistic elements remain in their action just as before.

1076

27.04.1935 | Nirodbaran. | Full text of the letter see here

I don't know if Buddha would have anything to do with Durga's or your principle of compassion with regard to killing.

No, of course not. I only put that in on my account, as to compassion.

I don't think that Buddha would ever give his assent to killing of animals or taking any life.

I don't know. People used to say he died of eating too much pork. Now they say that this particular pig was a vegetable.

Personal and Impersonal are two aspects of the Divine, aren't they? How is it possible for one who realises the Impersonal to be in darkness about the existence of the Divine from which his truth is coming? And why do you say that Impersonal does not guide or help, that one has to to rely on oneself absolutely?

Whatever impersonal Truth or Light there is, you have to find it, use it, do what you can with it. It does not trouble itself to hunt after you. It is the Buddhist idea that you must do everything for yourself, that is the only way.

Since it is the Truth one is seeking and the Impersonal also is one aspect of the Divine why should the Divine keep himself aloof from the seeker? Is it simply because one is guilty of seeking his impersonal aspect?

You speak of the Impersonal as if it were a Person. The Impersonal is not He, it is It. How can an It guide or help? The Impersonal Brahman is inactive, aloof, indifferent, not concerned with what happens in the universe. Buddha's Permanent is the same.

People say that Buddha's Ahimsa was the main cause of India's falling an easy prey to foreign invasions, for it made her absolutely devitalised, inert, passive.

Rather doubtful. Buddhist kings generally did not hesitate to fight or to take life.

Though I don't believe in Ahimsa, Buddha's or Gandhi's, I, feel a shrinking when I go to kill anything or see others doing it. Ahimsa in blood?

Nerves.

S's story is out. In addition to green mangoes he had some rasagollas too. This food business is almost a possession with him.

So I heard. Why almost?

We have decided to remove his stove for good. Rather childish, but what else can be done?

Quite right. The Doctor said that he was surprised by the relapses of S's health until he found that when he was not there, S used to get up and secretly cook food for himself on the stove! Palate satisfaction seems to be more precious to him than his life.

R says he has still headache although the “cause” is not there. Some investigations? I wonder whether he needs a regime? The difficulty is to keep him to anything. Tried eggs – excellent effect, he got tired, we had to drop it. Next tried Nergine, next cod-liver oil – each thing had a good effect, then he dropped it.

I think there is something in his vital clinging to the illness, while the other parts grumble about it.

1077

Surrender to the Guru is said to be surrender beyond all surrenders because through it you surrender not only to the impersonal, but to the personal, not only to the Divine in self but to the Divine outside you; you get a chance for the surpassing of the ego not only by retreat into the self where ego does not exist, but in the personal nature where it is the ruler. It is the sign of the will to complete surrender to the total Divine, samagram mām... mānuṣīm tanum āśritam. Of course it must be a genuine spiritual surrender for all this to be true.

1078

The Guru should be accepted in all ways – transcendent, impersonal, personal.

1079

The Guru is the Guide in the yoga. When the Divine is accepted as the Guide, He is accepted as the Guru.

1080

The relation of Guru and disciple is only one of many relations which one can have with the Divine, and in this yoga which aims at a supramental realisation, it is not usual to give it this name; rather, the Divine is regarded as the Source, the living Sun of Light and Knowledge and Consciousness and spiritual realisation, and all that one receives is felt as coming from there and the whole being remoulded by the Divine Hand. This is a greater and more intimate relation than that of the human Guru and disciple, which is more of a limited mental ideal. Nevertheless, if the mind still needs the more familiar mental conception, it can be kept so long as it is needed; only do not let the soul be bound by it and do not let it limit the inflow of other relations with the Divine and larger forms of experience.

1081

It is not usual to use the word Guru in the supramental yoga, here everything comes from the Divine himself. But if anybody wants it he can use it for the time being.

1082

No, surrender to the Divine and surrender to the Guru are not the same thing. In surrendering to the Guru, it is to the Divine in him that one surrenders – if it were only to a human entity, it would be ineffective. But it is the consciousness of the Divine Presence that makes the Guru a real Guru, so that even if the disciple surrenders to him thinking of the human being to whom he surrenders, that Presence will still make it effective.

1083

All true Gurus are the same, the one Guru, because all are the one Divine. That is a fundamental and universal truth. But there is also a truth of difference; the Divine dwells in different personalities with different minds, teachings, influences so that He may lead different disciples with their special need, character, destiny by different ways to the realisation. Because all Gurus are the same Divine, it does not follow that the disciple does well if he leaves the one meant for him to follow another. Fidelity to the Guru is demanded of every disciple, according to the Indian tradition. "All are the same" is a spiritual truth, but you cannot convert it indiscriminately into action; you cannot deal with all persons in the same way because they are the one Brahman: if one did, the result pragmatically would be an awful mess. It is a rigid mental logic that makes the difficulty but in spiritual matters mental logic easily blunders; intuition, faith, a plastic spiritual reason are here the only guides.

As for faith, faith in the spiritual sense is not a mental belief which can waver and change. It can wear that form in the mind, but that belief is not the faith itself, it is only its external form. Just as the body, the external form, can change but the spirit remains the same, so it is here. Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances, on this or that passing condition of the mind or the vital or the body. It may be hidden, eclipsed, may even seem to be quenched, but it reappears again after the storm or the eclipse; it is seen burning still in the soul when one has thought that it was extinguished for ever. The mind may be a shifting sea of doubts and yet that faith may be there within and, if so, it will keep even the doubt-racked mind in the way so that it goes on in spite of itself towards its destined goal. Faith is a spiritual certitude of the spiritual, the divine, the soul's ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it. This is a common experience in the life of the human being; if it were not so, man would be the plaything of a changing mind or a sport of circumstances.

1084

It does not strike me that X's letters are admirable as an aperçu of current thoughts and general tendencies; it was rather his power to withdraw so completely from these thoughts and tendencies and look from a (for him) new and abiding source of knowledge that impressed me as admirable. If he had remained interested and in touch with these current human movements, I don't suppose he would have done better with them than Romain Rolland or another. But he has got to the yoga-view of them, the summit-view, and it is the readiness with which he has been able to do it that struck me.

I would explain his progressing so far not entirely by his own superiority in the sense of a general fitness for yoga as by the quickness and completeness with which he has taken inwardly the attitude of the Bhakta and the disciple. That is a rare achievement for a modern mind, be he European or "educated" Indian; for the modern mind is analytic, dubitative, instinctively "independent" even when it wants to be otherwise; it holds itself back and hesitates in front of the Light and Influence that comes to it; it does not plunge into it with a simple directness, crying, "Here I am, ready to throw from me all that was myself or seemed to be, if so I can enter into Thee; remake my consciousness into the Truth in Thy way, the way of the Divine." There is something in us that is ready for it, but there is this element that intervenes and makes a curtain of non-receptivity; I know by my own experience with myself and others how long it can make a road that could never, perhaps for us who seek the entire truth, have been short and easy, but still, we might have spared many wanderings and stand-stills and recoils and detours. All the more I admire the ease with which X seems to have surmounted this formidable obstacle.

I do not know if his Guru falls short in any respect, but with the attitude he has taken, the deficiencies, if any, do not matter. It is not the human defects of the Guru that can stand in the way when there is the psychic opening, confidence and surrender. The Guru is the channel or the representative or the manifestation of the Divine, according to the measure of his personality or his attainment; but whatever he is, it is to the Divine that one opens in opening to him; and if something is determined by the power of the channel, more is determined by the inherent and intrinsic attitude of the receiving consciousness, an element that comes out in the surface mind as simple trust or direct unconditional self-giving, and once that is there, the essential things can be gained even from one who seems to others than the disciple an inferior spiritual source, and the rest will grow up in the sadhak of itself by the Grace of the Divine, even if the human being in the Guru cannot give it. It is this that X appears to have done perhaps from the first; but in most nowadays this attitude seems to come with difficulty after much hesitation and delay and trouble. In my own case I owe the first decisive turn of my inner life to one who was infinitely inferior to me in intellect, education and capacity and by no means spiritually perfect or supreme; but, having seen a Power behind him and decided to turn there for help, I gave myself entirely into his hands and followed with an automatic passivity the guidance. He himself was astonished and said to others that he had never met anyone before who could surrender himself so absolutely and without reserve or question to the guidance of the helper. The result was a series of transmuting experiences of such a radical character that he was unable to follow and had to tell me to give myself up in future to the Guide within with the same completeness of surrender as I had shown to the human channel. I give this example to show how these things work; it is not in the calculated way the human reason wants to lay down, but by a more mysterious and greater law.

23.03.1932

1085

One can have a Guru inferior in spiritual capacity (to oneself or to other Gurus) carrying in him many human imperfections and yet, if you have the faith, the bhakti, the right spiritual stuff, you can contact the Divine through him, attain to spiritual experiences, to spiritual realisation, even before the Guru himself. Mark the "If", for that proviso is necessary; it is not every disciple who can do that with every Guru. From a humbug you can acquire nothing but his humbuggery. The Guru must have something in him which makes the contact with the Divine possible, something which works even if he is not in his outer mind quite conscious of its action. If there is nothing at all spiritual in him, he is not a Guru, only a pseudo. Undoubtedly, there can be considerable differences of spiritual realisation between one Guru and another; but much depends on the inner relation between Guru and śiṣya. One can go to a very great spiritual man and get nothing or only a little from him; one can go to a man of less spiritual capacity and get all he has to give – and more. The causes of this disparity are various and subtle; I need not expand on them here. It differs with each man. I believe the Guru is always ready to give what can be given, if the disciple can receive, or it may be, when he is ready to receive. If he refuses to receive or behaves inwardly or outwardly in such a way as to make reception impossible or if he is not sincere or takes up the wrong attitude, then things become difficult. But if one is sincere and faithful and has the right attitude and if the Guru is a true Guru, then, after whatever time, it will come.

1086

Ramakrishna had the siddhi himself before he began giving to others – so had Buddha. I don't know about the others. By perfection of course is meant siddhi in one's own path – realisation. Ramakrishna always put that as a rule that one should not become a teacher to others until one has the full authority.

1087

The action of the Force does not exclude tapasya, concentration and the need of sadhana. Its action rather comes as an answer or a help to these things. It is true that it sometimes acts without them; it very often makes a response in those who have not prepared themselves and do not seem to be ready. But it does not always or usually act like that, nor is it a sort of magic that acts in the void or without any process. Nor is it a machine that acts in the same way on everybody or in all conditions and circumstances; it is not a physical but a spiritual Force and its action cannot be reduced to rules.

About the limitation of the power of the Guru to that of a teacher who shows the way but cannot help or guide, that is the conception of certain paths of yoga such as the pure Adwaitin and the Buddhist which say that you must rely upon yourself and that no one can help you; but even the pure Adwaitin does in fact rely upon the Guru and the chief mantra of Buddhism insists on śaraṇam to Buddha. For other paths of sadhana, especially those which, like the Gita, accept the reality of the individual soul as an "eternal portion" of the Divine or which believe that Bhagavan and the bhakta are both real, the help of the Guru has always been relied upon as an indispensable aid.

I don't understand the objection to the validity of Vivekananda's experience: it was exactly the realisation which is described in the Upanishads as a supreme experience of the Self. It is not a fact that an experience gained in samadhi cannot be prolonged into the waking state.

1088

Yes, it is a defect in the vital, a lack of will to discipline. One has to learn from the master and act according to his instructions because the master knows the subject and how it is to be learnt – just as in spiritual things one has to follow a Guru who has the knowledge and knows the way. If one learns all by oneself, the chances are that one will learn all wrong. What is the use of a freedom to learn wrongly? Of course, if the pupil is more intelligent than the master, he will learn more than the master, just as a great spiritual capacity may arrive at realisation which the Guru has not – but even so the control and discipline in the early stages is indispensable.

1089

Up to now no liberated man has objected to the Guruvada; it is usually only people who live in the mind or vital and have the pride of the mind and the arrogance of the vital that find it below their dignity to recognise a Guru.

1090

All that is popular yoga. The Guru's touch or grace may open something, but the difficulties have always to be worked out still. What is true is that if there is complete surrender which implies the prominence of the psychic, these difficulties are no longer felt as a binder or obstacle but only as superficial imperfections which the working of the grace will remove.

1091

I think this saying⁴ of Ramakrishna expresses a certain characteristic happening in sadhana and cannot be interpreted in a general and absolute sense, for in that sense it is hard for it to be true. All difficulties disappearing in a minute? Well, Vivekananda had the grace of Ramakrishna from the beginning, but I think his difficulty of doubt lasted for some time and to the end of his life the difficulty of the control of his anger was there – making him say that all that was good in him was his Guru's gift, but these things (anger etc.) were his own property. But what could be true is that the central difficulty may disappear by a certain touch between the Guru and the disciple. But what is meant by the kṛpā? If it is the general compassion and grace of the Guru, that, one would think, is always there on the disciple; his acceptance itself is an act of grace and the help is there for the disciple to receive. But the touch of grace, divine grace, coming directly or through the Guru is a special phenomenon having two sides to it, – the grace of the Guru or the Divine, in fact both together, on one side and a "state of grace" in the disciple on the other. The "state of grace" is often prepared by a long tapasya or purification in which nothing decisive seems to happen, only touches or glimpses or passing experiences at the most, and it comes suddenly without warning. If this is what is spoken of in Ramakrishna's saying, then it is true that when it comes, the fundamental difficulties can in a moment and generally do disappear. Or, at the very least, something happens which makes the rest of the sadhana – however long it may take – sure and secure.

This decisive touch comes most easily to the "baby cat" people, those who have at some point between the psychic and the emotional vital a quick and decisive movement of surrender to the Guru or the Divine. I have seen that when that is there and there is the conscious central dependence compelling the mind also and the rest of the vital, then the fundamental difficulty disappears. If others remain they are not felt as difficulties, but simply as things that have just to be done and need cause no worry. Sometimes no tapasya is necessary – one just refers things to the Power that one feels guiding or doing the sadhana and assents to its action, rejecting all that is contrary to it, and the Power removes what has to be removed or changes what has to be changed, quickly or slowly – but the quickness or slowness does not seem to matter since one is sure that it will be done. If tapasya is necessary, it is done with so much feeling of a strong support that there is nothing hard or austere in the tapasya.

For the others, the "baby monkey" type or those who are still more independent, following their own ideas, doing their own sadhana, asking only for some instruction or help, the grace of the Guru is there, but it acts according to the nature of the sadhak and waits upon his effort to a greater or less degree; it helps, succours in difficulty, saves in the time of danger, but the disciple is not always, is perhaps hardly at all aware of what is being done as he is absorbed in himself and his endeavour. In such cases the decisive psychological movement, the touch that makes all clear, may take longer to come.

But with all the kṛpā is there working in one way or another and it can only abandon the disciple if the disciple himself abandons or rejects it – by decisive and definitive revolt, by rejection of the Guru, by cutting the painter and declaring his independence, or by an act or course of betrayal that severs him from his own psychic being. Even then, except perhaps in the last case if it goes to an extreme, a return to grace is not impossible.

That is my own knowledge and experience of the matter. But as to what lay behind Ramakrishna's saying and whether he himself meant it to be a general and absolute statement – I do not pronounce.

1092

It has always been said that to take disciples means to take upon yourself the difficulties of the disciples as well as your own. Of course, if the Guru does not identify himself with the disciple, does not take him into his own consciousness, keeps him outside and only gives him upadeśa leaving him to do the rest himself, then the chance of these effects is much diminished; made practically nil.

1093

When one takes sincerely to surrender, nothing must be concealed that is of any importance for the life of the sadhana. Confession helps to purge the consciousness of hampering elements and it clears the inner air and makes for a closer and more intimate and effective relation between the Guru and the disciple.

1094

It is so with all things in the path of sadhana – one must persist however long it takes, so only one can achieve.

1095

The power needed in yoga is the power to go through effort, difficulty or trouble without getting fatigued, depressed, discouraged or impatient and without breaking off the effort or giving up one's aim or resolution.

1096

Whatever method is used, persistence and perseverance are essential. For whatever method is used, the complexity of the natural resistance will be there to combat it.

1097

A yoga like this needs patience, because it means a change both of the radical motives and of each part and detail of the nature. It will not do to say – "Yesterday I determined to give myself entirely to the Mother, and look it is not done, on the contrary, all the old opposite things turn up once more." Of course, when you come to the point where you make a resolution of that kind, immediately all that stands in the way does rise up – it invariably happens. The thing to be done is to stand back, observe and reject, not to allow these things to get hold of you, to keep your central will separate from them and call in the Mother's Force to meet them; if one does get involved, as often happens, then to get disinvolved as soon as possible and go forward again. That is what everybody, every yoga does – to be depressed because one cannot do everything in a rush is quite contrary to the truth of the matter.

The steadiness you have gained is not a personal virtue but depends on your keeping the contact with the Mother – for it is her Force that is behind it and behind all the progress you can make. Learn to rely on that Force, to open to it more completely and to seek spiritual progress even not for your own sake but for the sake of the Divine – then you will go more smoothly.

1098

It is certain that an ardent aspiration for the Divine helps to progress, but patience is also needed. For it is a very big change that has to be made and, although there can be moments of great rapidity, it is never all the time like that. Old things try to stick as much as possible; the new that come have to develop and the consciousness takes time to assimilate them and make them normal to the nature.

Keep this firm faith in your mind that the thing needed is being done and will be done fully. There can be no doubt about that.

1099

It is true that a great patience and steadfastness is needed. Be then firm and patient and fixed on the aims of the sadhana, but not over-eager to have them at once. A work has to be done in you and is being done; help it to be done by keeping an attitude of firm faith and confidence. Doubts rise in all, they are natural to the human physical mind – reject them. Impatience and over-eagerness for the result at once are natural to the human vital; it is by firm confidence in the Mother that they will disappear. The love, the belief in her as the Divine to whom your life is given, – oppose with that every contrary feeling and then those contrary feelings will after a time no longer be able to come to you.

1100

Impatience is always a mistake, it does not help but hinders. A quiet happy faith and confidence is the best foundation for sadhana; for the rest a constant opening wide of oneself to receive with an aspiration which may be intense, but must always be calm and steady. Full yogic realisation does not come all at once, it comes after a long preparation of the Adhar which may take a long time.

1101

There can be no doubt about the Divine Grace. It is perfectly true also that if a man is sincere, he will reach the Divine. But it does not follow that he will reach immediately, easily and without delay. Your error is there, to fix for God a term, five years, six years, and doubt because the effect is not yet there. A man may be centrally sincere and yet there may be many things that have to be changed in him before realisation can begin. His sincerity must enable him to persevere always – for it is a longing for the Divine that nothing can quench, neither delay nor disappointment nor difficulty nor anything else.

1102

"I will try again" is not sufficient; what is needed is to try always – steadily, with a heart free from despondency, as the Gita says, anirviṇṇacetasā. You speak of five and a half years as if it were a tremendous time for such an object, but a yogi who is able in that time to change radically his nature and get the concrete decisive experience of the Divine would have to be considered as one of the rare gallopers of the spiritual Way. Nobody has ever said that the spiritual change was an easy thing; all spiritual seekers will say that it is difficult but supremely worth doing. If one's desire for the Divine has become the master desire, then surely one can give one's whole life to it without repining and not grudge the time, difficulty or labour.

Again, you speak of your experiences as vague and dream-like. In the first place the scorn of small experiences in the inner life is no part of wisdom, reason or common sense. It is in the beginning of the sadhana and for a long time, the small experiences that come on each other and, if given their full value, prepare the field, build up a preparatory consciousness and one day break open the walls to big experiences. But if you despise them with the ambitious idea that you must have either the big experiences or nothing, it is not surprising that they come once in a blue moon and cannot do their work. Moreover, all your experiences were not small. There were some like the stilling descent of a Power in the body – what you used to call numbness – which anyone with spiritual knowledge would have recognised as a first strong step towards the opening of the consciousness to the higher Peace and Light. But it was not in the line of your expectations and you gave it no special value. As for vague and dream-like, you feel it so because you are looking at them and at everything that happens in you from the standpoint of the outward physical mind and intellect which can take only physical things as real and important and vivid and to it inward phenomena are something unreal, vague and truthless. The spiritual experience does not even despise dreams and visions; it is known to it that many of these things are not dreams at all but experiences on an inner plane and if the experiences of the inner planes which lead to the opening of the inner self into the outer so as to influence and change it are not accepted, the experiences of the subtle consciousness and the trance consciousness, how is the waking consciousness to expand out of the narrow prison of the body and body-mind and the senses? For, to the physical mind untouched by the inner awakened consciousness, even the experience of the cosmic consciousness or the Eternal Self might very well seem merely subjective and unconvincing. It would think, "Curious, no doubt, rather interesting, but very subjective, don't you think? Hallucinations, yes!" The first business of the spiritual seeker is to get away from the outward mind's outlook and to look at inward phenomena with an inward mind to which they soon become powerful and stimulating realities. If one does that, then one begins to see that there is here a wide field of truth and knowledge, in which one can move from discovery to discovery to reach the supreme discovery of all. But the outer physical mind, if it has any ideas about the Divine and spirituality at all, has only hasty a priori ideas miles away from the solid ground of inner truth and experience.

I have not left myself time to deal with other matters at any length. You speak of the Divine's stern demands and hard conditions – but what severe demands and iron conditions you are laying on the Divine! You practically say to him, "I will doubt and deny you at every step, but you must fill me with your unmistakable Presence; I will be full of gloom and despair whenever I think of you or the yoga, but you must flood my gloom with your rapturous irresistible Ananda; I will meet you only with my outer physical mind and consciousness, but you must give me in that the Power that will transform rapidly my whole nature." Well, I don't say that the Divine won't or can't do it, but if such a miracle is to be worked, you must give him some time and just a millionth part of a chance.

1103

The Divine may be difficult, but his difficulties can be overcome if one keeps at him. Even my smilelessness was overcome which Nevinson had remarked with horrors more than twenty years before— "the most dangerous man in India", Aurobindo Ghosh who "never smiles". He ought to have added: "but who always jokes" — but he did not know that, as I was very solemn with him, or perhaps I had not developed sufficiently on that side then. Anyhow, if you could overcome that — my smilelessness — you are bound to overcome all the other difficulties also.

11.02.1937

1104

The sadhana is a difficult one and time should not be grudged; it is only in the last stages that a very great and constant rapidity of progress can be confidently expected.

As for Shakti, the descent of Shakti before the vital is pure and surrendered, has its dangers. It is better for him to pray for purification, knowledge, intensity of the heart's aspiration and as much working of the Power as he can bear and assimilate.

1105

Always keep within and do things without involving yourself in them, then nothing adverse will happen or, if it does, no serious reaction will come.

The idea of leaving for any reason is, of course, absurd and out of the question. Eight years is a very short time for transformation. Most people spend as much as that or more to get conscious of their defects and acquire the serious will to change – and after that it takes a long time to get the will turned into full and final accomplishment. Each time one stumbles, one has to get back into the right footing and go on with fresh resolution; by doing that the full change comes.

1106

What I want of you besides aspiring for faith? Well, just a little thoroughness and persistence in the method! Don't aspire for two days and then go into the dumps, evolving a gospel of earthquake and Schopenhauer plus the ass and all the rest of it. Give the Divine a full sporting chance. When he lights something in you or is preparing a light, don't come in with a wet blanket of despondency and throw it on the poor flame. You will say, "It is a mere candle that is lit – nothing at all!" But in these matters, when the darkness of human mind and life and body has to be dissipated, a candle is always a beginning – a lamp can follow and afterwards a sun; but the beginning must be allowed to have a sequel and not get cut off from its natural sequelae by chunks of sadness and doubt and despair. At the beginning, and for a long time, the experiences do usually come in little quanta with empty spaces between – but, if allowed its way, the spaces will diminish, and the quantum theory give way to the Newtonean continuity of the spirit. But you have never yet given it a real chance. The empty spaces have been peopled with doubts and denials and so the quanta have become rare, the beginning remains a beginning. Other difficulties you have faced and rejected, but this difficulty you have dandled too much for a long time and it has become strong – it must be dealt with by a persevering effort. I do not say that all doubts must disappear before anything comes – that would be to make sadhana impossible, for doubt is the mind's persistent assailant. All I say is, don't allow the assailant to become a companion, don't give him the open door and the fireside seat. Above all, don't drive away the incoming Divine with that dispiriting wet blanket of sadness and despair!

To put it more soberly – accept once and for all that this thing has to be done, that it is the only thing left for yourself or the earth. Outside are earthquakes and Hitlers and a collapsing civilisation and, generally speaking, the ass and the flood. All the more reason to tend towards the one thing to be done, the thing you have been sent to aid in getting done. It is difficult and the way long and the encouragement given meagre? What then? Why should you expect so great a thing to be easy or that there must be either a swift success or none? The difficulties have to be faced and the more cheerfully they are faced, the sooner they will be overcome. The one thing to do is to keep the mantra of success, the determination of victory, the fixed resolve, "Have it I must and have it I will." Impossible? There is no such thing as impossibility – there are difficulties and things of longue haleine, but no impossibles. What one is determined fixedly to do will get done now or later – it becomes possible. Drive out dark despair and go bravely on with your yoga. As the darkness disappears, the inner doors will open.

1107

Whether by tapasya or surrender does not matter, the one thing is to be firm in setting one's face to the goal. Once one has set one's feet on the way, how can one draw back from it to something inferior? If one keeps firm, falls do not matter, one rises up again and goes forward. If one is firm towards the goal, there can be on the way to the Divine no eventual failure. And if there is something within you that drives as surely there is, falterings or falls or failure of faith make no eventual difference. One has to go on till the struggle is over and there is the straight and open and thornless way before us.

1108

You have only to remain quiet and firm in your following of the path and your will to go to the end. If you do that circumstances will in the end be obliged to shape themselves to your will, because it will be the Divine Will in you.

1109

There are always difficulties and a hampered progress in the early stages and a delay in the opening of the inner doors until the being is ready. If you feel whenever you meditate the quiescence and the flashes of the inner Light and if the inward urge is growing so strong that the external hold is decreasing and the vital disturbances are losing their force, that is already a great progress. The road of yoga is long, every inch of ground has to be won against much resistance and no quality is more needed by the sadhak than patience and single-minded perseverance with a faith that remains firm through all difficulties, delays and apparent failures.

1110

One who fears monotony and wants something new would not be able to do yoga or at least this yoga which needs an inexhaustible perseverance and patience. The fear of death shows a vital weakness which is also contrary to a capacity for yoga. Equally, one who is under the domination of his passions, would find the yoga difficult and, unless supported by a true inner call and a sincere and strong aspiration for the spiritual consciousness and union with the Divine, might very easily fall fatally and his effort come to nothing.

1111

Determination is needed and a firm patience, not to be discouraged by this or that failure. It is a change in the habit of the physical nature and that needs a long patient work of detail.

1112

Your attitude towards the change needed and new life is the right one. A quiet vigilant but undistressed persistence is the best way to get it done.

For the intimacy within to be re-established, the quietude must deepen so that the psychic may come out in the physical as it had done in the higher parts.

1113

One who has not the courage to face patiently and firmly life and its difficulties will never be able to go through the still greater inner difficulties of the sadhana. The very first lesson in this yoga is to face life and its trials with a quiet mind, a firm courage and an entire reliance on the Divine Shakti.

1114

Remain firm and turned in the one direction – towards the Mother.

¹ This is an explanation of the following passage from Conversations by the Mother: "Surrender will not diminish, but increase you; it will not lessen or weaken or destroy your personality, it will fortify and aggrandise it." (1966 Edition), p.126.

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² Sri Aurobindo underlined “right side”

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³ Aham tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ.

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⁴ "With the Guru's grace all difficulties can disappear in a flash even as agelong darkness does the moment you strike a match".