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Volume 3. Part Four

4. Transformation of the Physical



No need to despise the physical being — it is part of the intended manifestation.



It is because your consciousness in the course of the sadhana has come into contact with the lower physical nature and sees it as it is in itself when it is not kept down or controlled either by the mind, the psychic or the spiritual force. This nature is in itself full of low and obscure desires, it is the most animal part of the human being. One has to come into contact with it so as to know what is there and transform it. Most sadhaks of the old type are satisfied with rising into the spiritual or psychic realms and leave this part to itself — but by that it remains unchanged, even if mostly quiescent, and no complete transformation is possible. You have only to remain quiet and undisturbed and let the higher Force work to change this obscure physical nature.



All that may be very well in theory, but practically it is found that the physical impurity is strong enough to bar the inner progress and limit rigidly the inner experience to some passive peace.



The opportunity for these contrary forces is given when the sadhak descends in the inevitable course of the sadhana from the mental or the higher vital plane to the physical consciousness. Always this is accompanied by a fading of the first deep experiences and a descent to the neutral obscure inertia which is the bed-rock of the unredeemed physical nature. It is there that the Light, the Power, the Ananda of the Divine has to descend and transform everything, driving away for ever all obscurity and all inertia and establishing the radiant Energy, the perfect Light and the unchanging Bliss. There and not in the mind or the higher vital is all the difficulty, but there too must be the victory and the foundation of the new world. I do not wish to disguise from you the difficulty of this great and tremendous change or the possibility that you may have a long and hard work before you, but are you really unwilling to face it and take your share in the great work? Will you reject the greatness of this endeavour to follow a mad irrational impulse towards some more exciting work of the hour or the moment for which you have no true call in any part of your nature?

There is no true reason for despondency; in nothing that has passed do I find any good ground for it. The difficulties you experience are nothing to those that others have felt and yet conquered them, others who were not stronger than you. All that has happened is that by this descent into the physical consciousness the ordinary external human nature has come to the front with its elemental imperfections and subconscient unsatisfied impulses and it is to these that the contrary force is appealing. The mind and the higher vital have put away from them the ideas and illusions which gave them a sanction, an illusion of legitimacy and even nobility in their satisfaction. But the root of them, their inherent irrational push for satisfaction, has not yet gone — this, for instance, is the reason for the sexual movements which you have recently felt in sleep or in waking. This was inevitable. All that is needed is for your psychic being to come forward and open you to the direct and real and constant inner contact of myself and the Mother. Hitherto your soul has expressed itself through the mind and its ideals and admirations or through the vital and its higher joys and aspirations; but that is not sufficient to conquer the physical difficulty and enlighten and transform Matter. It is your soul in itself, your psychic being that must come in front, awaken entirely and make the fundamental change. The psychic being will not need the support of intellectual ideas or outer signs and helps. It is that alone that can give you the direct feeling of the Divine, the constant nearness, the inner support and aid. You will not then feel the Mother remote or have any further doubt about the realisation; for the mind thinks and the vital craves, but the soul feels and knows the Divine.

Cast away from you these movements of doubt, depression and the rest which are no part of your true and higher nature. Reject these suggestions of inability, unfitness and all these irrational movements of an alien force. Remain faithful to the Light of your soul even when it is hidden by clouds. My help and the Mother's will be there working behind even in the moments when you cannot feel it. The one need for you and for all is to be, even in the darkness of the powers of obscurity of the physical consciousness, stubbornly faithful to your soul and to the remembrance of the Divine Call. Be faithful and you will conquer.



When I spoke of being faithful to the light of the soul and the divine Call, I was not referring to anything in the past or to any lapse on your part. I was simply affirming the great need in all crises and attacks, — to refuse to listen to any suggestions, impulses, lures and to oppose to them all the call of the Truth, the imperative beckoning of the Light. In all doubt and depression, to say, “I belong to the Divine, I cannot fail”; to all suggestions of impurity and unfitness, to reply, “I am a child of Immortality chosen by the Divine; I have but to be true to myself and to Him — the victory is sure; even if I fell, I would rise again”; to all impulses to depart and serve some smaller ideal, to reply, “This is the greatest, this is the Truth that alone can satisfy the soul within me; I will endure through all tests and tribulations to the very end of the divine journey”. This is what I mean by faithfulness to the Light and the Call.



These are things which come almost inevitably in one degree or another at a certain critical stage through which almost everyone has to pass and which usually lasts for an uncomfortably long time but which need not be at all conclusive or definitive. Usually, if one persists, it is the period of darkest night before the dawn which comes to every or almost every spiritual aspirant. It is due to a plunge one has to take into the sheer physical consciousness unsupported by any true mental light or by any vital joy in life, for these usually withdraw behind the veil, though they are not, as they seem to be, permanently lost. It is a period when doubt, denial, dryness, greyness and all kindred things come up with a great force and often reign completely for a time. It is after this stage has been successfully crossed that the true light begins to come, the light which is not of the mind but of the spirit. The spiritual light, no doubt, comes to some to a certain extent and to a few to a considerable extent, in the earlier stages, though that is not the case with all — for some have to wait till they can clear out the obstructing stuff in the mind, vital and physical consciousness, and until then get only a touch now and then. But even at the best this earlier spiritual light is never complete until the darkness of the physical consciousness has been faced and overcome. It is not by one's own fault that one falls into this state, it can come when one is trying one's best to advance. It does not really indicate any radical disability in the nature but certainly it is a hard ordeal and one has to stick very firmly to pass through it. It is difficult to explain these things because the psychological necessity is difficult for the ordinary human reason to understand or to accept.



There is nothing to be discouraged about. The fact is that after having been so long in the mental and vital plane you have become aware of the physical consciousness, and the physical consciousness in everybody is like that. It is inert, conservative, does not want to move, to change — it clings to its habits (what people call their character) or its habits (habitual movements) cling to it and repeat themselves like a clock working in a persistent mechanical way. When you have cleared your vital somewhat, things go down and stick there. You see, if you have become self-conscious, you put pressure, perhaps, but the physical responds very slowly, hardly at first it seems to move at all. The remedy is aspiration steady and unchanging, patient work, the psychic in the physical, calling down the light and force into these obscure parts. The light brings the consciousness of what is there; the force has to follow and work on them till they change or disappear.



It is always the effect of the physical consciousness being uppermost (so long as it is not entirely changed) that one feels like this — like an ordinary man or worse, altogether in the outer consciousness, the inner consciousness veiled, the action of yoga power apparently suspended. This happens in the earlier stages also, but it is not quite complete usually then because something of the mind and vital is active in the physical still, or even if the interruption of sadhana is complete, it does not last long and so one does not so much notice it. But when from the mental and vital stage of the yoga one comes down into the physical, this condition which is native to the physical consciousness fully manifests and is persistent for long periods. It happens because one has to come down and deal with this part directly by entering into it, — for if that is not done, there can be no complete change of the nature. What has to be done is to understand that it is a stage and to persist in the faith that it will be overcome. If this is done, then it will be easier for the Force, working behind the veil at first, then in front to bring out the yoga consciousness into this outer physical shell and make it luminous and responsive. If one keeps steadily the faith and quietude, then this can be more quickly done — if the faith gets eclipsed or the quietude disturbed by the long difficulty, then it takes longer but even then it will be done; for, though not felt, the Force is there at work. It can only be prevented if one breaks away or throws up the sadhana, because one becomes too impatient of the difficulty to go through with it. That is the one thing that should never be done.



It means that there is only one sadhana for all parts, not a separate mental sadhana, vital sadhana or physical sadhana — but the action of the sadhana is applied sometimes separately to each part, sometimes on the contrary the action is the mental and vital together, or vital and physical together, or all three together. But it is the same sadhana always.



When I explained about the physical inertia, I meant that it was this which had been preventing the elimination of the old movements all along and enabled them to return when they had been pushed out — for it is in the material half-conscious or subconscient that there is the bed-rock of the resistance. When this comes up and shows itself in its separate existence, not sustained by the mind and vital, acting by the power of its own inertia and not covered by the sanction of the mind or the vital, only repeating the old movements by force of old habit — it is then possible to meet the resistance at its root instead of cutting off the flowers and fruits and branches when they appear.

It is precisely this loathness to do anything that must be got rid of — for it is simply an acquiescence in the force of the inertia. If you can do nothing else, the old methods of violence to yourself etc. will obviously be unfruitful — you should call on the Divine Peace and force to descend and deal with it and open yourself to the action. If this obstructing physical is made to admit and respond to that, then the key of the solution will be there.



I have said that your consciousness has come down into direct contact with the external physical nature which is always full of the lower movements and when that happens you see them as they are, when they are not under the control of the mind and psychic. Everybody has to come into this direct contact — otherwise there can be no transformation of this part of the being.



Yes, certainly, that is what I am insisting on — the bringing of realisation into this inert physical part which has made itself prominent. When any part of the being becomes prominent like this showing all its defects and limitations — here inertia or incapacity (apravṛtti), obscurity or forgetfulness (aprakāśa), it is in order to get set right, — it has come up for a first or preliminary transformation. Peace and light in the mind, love and sympathy in the heart, calm and power in the vital, a settled receptivity and response (prakāśa, pravṛtti) in the physical are the necessary change.



You feel as you do only because you are largely identified with the part that has not undergone change and so you feel the difficulty, even the impossibility of changing. But although the difficulty is there, the impossibility does not exist. Even this identification may be helpful, for so the change can be radical by a direct action in the part itself or an indirect influence upon it through the mind or higher vital. Rest and restore your physical forces, open so that the Mother's Force may freely work on you, all trouble pass away and a new and stronger movement commence.



What you describe is the material consciousness; it is mostly subconscient, but the part of it that is conscious is mechanical, inertly moved by habits or by the forces of the lower nature. Always repeating the same unintelligent and unenlightened movements, it is attached to the routine and established rule of what already exists, unwilling to change, unwilling to receive the Light or obey the higher Force. Or, if it is willing, then it is unable. Or, if it is able, then it turns the action given to it by the Light or the Force into a new mechanical routine and so takes out of it all soul and life. It is obscure, stupid, indolent, full of ignorance and inertia, darkness and slowness of tamas.

It is this material consciousness into which we are seeking to bring first the higher (divine or spiritual) Light and Power and Ananda, and then the supramental Truth which is the object of our yoga.



I do not see why you doubt the fulfilment in your material consciousness. If there is faith, quietude, openness in the rest of the being, the material is bound to open also. Tamas, inertia, ignorance, stupidity, littleness, obstruction to the true movement are universal characteristics of the material consciousness, so long as it is not enlightened, regenerated and transformed from above, — they are not peculiar to yours. Therefore, there is here no sufficient reason or justification for the doubt you describe.

When the supramental comes down fully into the material consciousness, it will create the right conditions there. The oneness will be created, the constant presence and sense of contact will be felt in the material and there will be all the actual physical contact that is needed. The sadness you speak of is not psychic — for “painful longing” belongs to the vital, not to the psychic. The psychic never feels a sadness from disappointed desire, because that is not in its nature; the sorrow it sometimes feels is when it sees the Divine rejected or the mental, vital, physical in man or in nature turning away from the Truth to follow perversion, darkness or ignorance. However, with the reign of the supramental even the vital external nature is bound to change and therefore there will be no chance of any feelings of this character.



It is the most physical consciousness of which you have become aware; it is like that in almost everyone: when one gets fully or exclusively into it, one feels it to be like that of an animal, either obscure and restless or inert and stupid and in either condition not open to the Divine. It is only by bringing the Force and higher consciousness into it that it can fundamentally alter. When these things show themselves do not be upset by their emergence, but understand that they are there to be changed.

Here as elsewhere, quiet is the first thing needed, to keep the consciousness quiet, not allow it to get agitated and in turmoil. Then in the quiet to call for the Force to clear up all this obscurity and change it.



I understand that you have arrived at a prolonged lull or period of emptiness in your sadhana. This often happens especially when one is thrown out into the physical and external consciousness. The nervous and physical parts then become prominent and seem to become the standard of the being with that disappearance of the yoga consciousness and the sensitiveness to small and outward things which you describe. A stage like this however may very well be an interval before a fresh progress. What you have to do is to insist on making time for meditation — at any time of the day when you are least likely to be disturbed — and through the meditation getting back the touch. There may be some difficulty because the physical consciousness is uppermost, but a persistent aspiration will bring it back. When once you again feel the connection re-established between the inner being and the outer, call down the peace and light and power into the latter so as to build up a basis for a constant consciousness in the most external mind and being which will accompany you in work and action as much as in meditation and solitude.



“At the mercy of the external sounds and external bodily sensations”, “no control to drop the ordinary consciousness at will”, “the whole tendency of the being away from yoga” — all that is unmistakably applicable to the physical mind and the physical consciousness when they isolate themselves, as it were, and take up the whole front, pushing the rest into the background. When a part of the being is brought forward to be worked upon for change, this kind of all-occupying emergence, the dominant activity of that part as if it alone existed very usually happens, and unfortunately it is always what has to be changed, the undesirable conditions, the difficulties of that part which rise first and obstinately hold the field and recur. In the physical it is inertia, obscurity, inability that come up and the obstinacy of these things. The only thing to do in this unpleasant phase is to be more obstinate than the physical inertia and to persist in a fixed endeavour — steady persistency without any restless struggle — to get a wide and permanent opening made even in this solid rock of obstruction.



It means that you are in full grips with the subconscient physical. However heavy and tedious the resistance you have to persevere till you have got the Peace, Knowledge, Force down there in place of the inertia.



The physical sadhana is to bring down the higher light and power and peace and Ananda into the body consciousness, to get rid of the inertia of the physical, the doubts, limitations, external tendency of the physical mind, the defective energies of the vital physical (nerves) and bring in instead the true consciousness there so that the physical may be a perfect instrument for the Divine Will. The food and care for the body is only to get it into good condition, afterwards it would not be necessary to attend to such things.

You need not worry about that. When there is a strong inward tendency, the body not being yet conscious enough to share the experience in a waking state tries to assimilate the descending forces through sleep. This is a common experience. When it has assimilated enough, it will be more ready.



The difference lies in the fact that those who are doing sadhana live on the physical plane in order to transform it — under the pressure of a Force created by the sadhana which urges towards that and must continue till it is achieved. Those who do not do sadhana live on the physical plane not to transform it but to continue it as it is — there is no such Force or pressure or necessity or urge. Those who are not sadhaks but have their minds turned to the higher consciousness are preparing for sadhana and will one day do it — whatever that sadhana may be.

The prevalence of the physical difficulties when one comes down into the physical is the same phenomenon as the prevalence of the vital difficulties when one is on the vital plane. Transformation implies facing the difficulties and changing or overcoming what arises in each part of the being so that that part may respond to what is higher, but the full change of the whole can only come by the ascent to the Above and the descent from Above. The first step of that (usually though not always) is the realisation of the self above and the descent of the higher peace into all the being down to the most physical.



So far as it [living in the physical consciousness] can be said to be distinguishable by outward signs, it is a state of fundamental passivity in which one is and does what the forces of the physical plane make one be and do. When one lives in the mind, there is an active mental intelligence and mental will that tries to control and shape action and experience and life and everything else. When one is in the vital one is full of energy and enthusiasm and passion and force which may be right or wrong but is very much alive. These things in the physical inertia either disappear or become weak or are forces that act upon the system occasionally but are not possessed by it. This condition may not be absolute, for one has a mind and a vital, but it is what predominates. There are two ways of getting out of this — one is to rise above in the self and see the physical from there as an instrument, not oneself, the other is to bring down the divine Force from above and make the physical the instrument of that Force.



You cannot so long as you have a body live without the physical consciousness but you can live more centrally in the psychic and other parts and by them transform the physical.



[Defects of the physical consciousness:] There are many — but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best.



This negation is the very nature of the physical resistance and the physical resistance is the whole base of the denial of the Divine in the world. All in the physical is persistent, obstinate, with a massive force of negation and inertia — if it were not so, sadhana would be extremely cursory. You have to face this character of the physical resistance and conquer it however often it may rise. It is the price of the transformation of the earth-consciousness.



Apart from the individual difficulty there is a general difficulty in the physical earth-nature. Physical nature is slow and inert and unwilling to change; its tendency is to be still and take long periods of time for a little progress. It is very difficult for even the strongest mental or vital or even psychic will to overcome this inertia. It is only by bringing down constantly the consciousness and force and light from above that it can be done. Therefore there must be a constant will and aspiration for that and for the change and it must be a steady and patient will not tired out even by the utmost resistance of the physical nature.



It is the nature of the physical mind to be obstinate. Physical nature exists by constant repetition of the same thing — only a constant presentation of different forms of itself. This obstinate recurrence is therefore part of its nature when it is in activity; otherwise it remains in a dull inertia. When therefore we want to get rid of the old movements of physical nature, they resist by this kind of obstinate recurrence. One has to be very persistent in rejection to get rid of it.

There are two aspects of physical Nature as of all Nature — the individual and the universal. All things come into one from the universal Nature — but the individual physical keeps some of them and rejects others, and to those it keeps it gives a personal form. So these things can be said to be both inside it and coming outside from within or created by it because it gives a special form and also outside and coming in from outside. But when one wants to get rid of them, one first throws out all that is within into the surrounding Nature — from there the universal Nature tries to bring them back or bring in new and similar things of its own to replace them. One has then constantly to reject this invasion. By constant rejection, the force of recurrence finally dwindles and the individual becomes free and able to bring the higher consciousness and its movements into the physical being.



The earth-consciousness does not want to change, so it rejects what comes down to it from above — it has always done so. It is only if those who have taken this yoga open themselves and are willing to change their lower nature that this unwillingness can disappear.

What stands in the way, of course, is always the vital ego with its ignorance and the pride of its ignorance, and the physical consciousness with its inertia which resents and resists any call to change and its indolence which does not like to take the trouble — it finds it more comfortable to go on its own way repeating always the same old movements and, at best, expecting everything to be done for it in some way at some time.

The first thing is to have the right inner attitude — you have that; the rest is the will to transform oneself and the vigilance to perceive and reject all that belongs to the ego and the tamasic persistence of the lower nature. Finally, to keep oneself always open to the Mother in every part of the being so that the process of transformation may find no hindrance.



Dullness and dispersion are the two sides of the physical's resistance to the peace and concentrated power. They correspond to the inertia and the chaotic activity of physical Nature, that aspect of it which makes some scientists now say that all is brought about by chance and there is no certitude of things but only probability.



The inertia of the physical consciousness is always a difficult thing to eliminate — it is that, more even than any vital resistance, which keeps all the movements of the ignorance recurring even when the knowledge is there and the will to change. But this difficulty has to be faced and overcome by an equal perseverance in the will of the sadhak. It is a steady flame that must burn, as steady as the obstruction is obstinate. Do not therefore be discouraged by the persistence of the obstruction of the ignorance. The persistence of your own will to conquer with the Mother's force supporting it will come to the end of the resistance.



The physical's tendency to inertia is very great; even after the habit of living in the higher consciousness is there, some part may feel the pressure of the inertia — generally the outermost or most material parts. The inertia usually rises up from the subconscient. It does not abolish the higher consciousness in the physical, but dulls its action or else brings it down from a higher to a lower level, e.g. from the intuition to the higher mind or from the higher to the lower ranges of overmind. For some time it resists the completeness of the siddhi. It is only when the most material and the subconscient and the environmental consciousness are quite liberated that this retarding or lowering effect of the primal Inertia is entirely overcome.



Everything can be responded to — Inertia also can spread waves of itself like other things.



In dealing with the physical and subconscient the working is always slower than when it acts on the mind and vital because the resistance of physical stuff is always heavier and less intelligent and adaptable; but as a compensation the work done in the being by this slower movement is in the end more complete, solid and durable.



The physical obstruction is less boisterous [than the vital obstruction], but I have not found it less obstinate or less troublesome.



The difficulty of the physical nature comes inevitably in the course of the development of the sadhana. Its obstruction, its inertia, its absence of aspiration or movement have to show themselves before they can be got rid of — otherwise it will always remain undetected, hampering even the best sadhana and preventing its completeness. This coming up of the physical nature lasts longer or less according to the circumstances, but there is none who does not go through it. What is necessary is not to get troubled or anxious or impatient, for that only makes it last more, but to put entire confidence in the Mother and quietly persist in faith, patience and steady will for the complete change. It is so that the Mother's force can best work in the being.



The first means is not to get upset when it [inertia] comes or when it stays. The second is to detach yourself, not only yourself above but yourself below and not identify. The third is to reject everything that is raised by the inertia and not regard it as your own or accept it at all.

If you can do these things then there will be something in you that remains perfectly quiet even in the greatest inertia. Through that quiet part you can bring down peace, force, even light and knowledge into the inertia itself.



Inertia or anything else must be felt as separate, not part of one's real self which is one with the Divine.



The adverse forces feel that there is something in you that is discountenanced and restive because of the continuance of the inertia and they hope that by pressing more and more they will create a revolt. What is important for you in these circumstances is to make your faith, surrender and Samata absolute. That is as great and essential a progress as to have high experiences, etc.



It [the use of violence for the change of the physical] was done by some people, but I don't believe in its usefulness. No doubt the physical is an obstinate obstacle, but it must be enlightened, persuaded, pressed even to change, but not oppressed or violently driven. People use violence with the mind, vital, body because they are in a hurry, but my own observation has always been that it leads to more reactions and hindrances and not to a genuinely sound advance.



It [the result of the obstruction of the physical consciousness] depends on the weak points of the individual and the stage of his progress. In a general way the obstruction creates an inertia which impedes the working of the higher Powers. In the early stage it can obstruct progress altogether. Afterwards it works to slow it down or else impede it by intervals of stationary inertia. The main difficulty of the physical consciousness is that it is unable, before it is transformed, of maintaining any tension of tapasya — it wants periods of assimilation, sinking back into the ordinary consciousness to rest, — also there is a constant forgetfulness of what has been done etc.



It [the weakness of the will] is a first result of coming down into the physical consciousness or of the physical consciousness coming up prominently — formerly you were much in the mind and vital. The physical consciousness is full of inertia — it wants not to move but to be moved by whatever forces and that is its habit. This inertia has to be cured by putting it into contact with the right forces from above. That is why I asked you to aspire for the higher wideness, purity and peace, so that that may occupy the physical and the true Force work instead of these invading ideas and impulses.



The period of no-effort is usually when the physical consciousness is uppermost — for the nature of that is inertia, to be moved by the higher forces or to be moved by the lower forces or by any forces, but not to move itself. One must still use one's efforts if one can, but the great thing is to be able to call down the Force from above into the physical — otherwise to remain perfectly quiet and, undisturbed, expect its coming.



It is only by a more constant dynamic force descending into an unalterable equality and peace that the physical nature's normal tendency can be eradicated.

The normal tendency of the physical nature is to be inert and in its inertia to respond only to the ordinary vital forces, not to the higher forces. If one has a perfect equality and peace then one can be unaffected by the spreading of the inertia and bring down into it gradually or quickly the same peace with a force of the higher consciousness which can alter it. When that is there there can be no longer the difficulty and fluctuations with a preponderance of inertia such as now you are having.



The greater difficulty is because the sadhana is now taking place directly on the physical plane, where the force of a habit or habitual movement once formed is very great. When the sadhana is taking place on the mental or vital plane, it is more easy to control or change, because the mind and vital are more plastic than the physical. But on the other hand if something is definitely gained on the physical plane, there is a more lasting and complete fulfilment than when it is on the mental or vital alone.



Probably in '33 you were doing more tapasya and putting a strong control on yourself? At any rate that was the state at one time. Afterwards when you came down from the mental-vital level, you let yourself go for a time, removing much of the control, hence now you find a difficulty in re-establishing it, — due to the habit of automatic repetition which is a characteristic of the physical nature. You have now to get the control in a different way by the establishment of the peace and building the higher consciousness upon it, the spiritual control replacing that of mental tapasya.



No, it is not necessary to lose the mental control; it is best to replace it gradually by the psychic or spiritual. But it happens to many that they lose it before the other is ready or while it is still imperfect and then the Nature-forces act in the physical consciousness which is sometimes held by the descending Peace or Power from above, sometimes by the ordinary Nature-forces. This alternation happens at one stage at least to almost everybody until the higher state prevails.

This over-sensitive brooding on past blows to the vital is an unhealthy sensitiveness. What is past ought not to have a hold like that but be allowed to fade out.



In the physical being the power of past impressions is very great, because it is by the process of repeated impressions that consciousness was made to manifest in matter — and also by the habitual reactions of consciousness to these impressions, what the psychologists, I suppose, would call behaviour. According to one school consciousness consists only of these things — but that is the usual habit of stretching one detail of Nature to explain the whole of her.



What you describe is what the Gita means by the realisation that all action is done by the Prakriti. You feel it mechanical because you are in the physical consciousness where all is mechanism. On the mental and vital plane one can have the same experience, but of the actions as a play of forces. What is lacking at present in you is the other side of the experience viz. that of the silent Atman or else of the witness Purusha calm, tranquil, free, pure and undisturbed by the play of the Prakriti. It tries to come and you are on the point of going into it, but the tendency of externalisation is still too strong. This tendency took you when you came down into the physical — for it is the nature of the ordinary physical consciousness to precipitate itself into the action of the external personality. You have to get back the power of the internal consciousness — above as Atman, below as Purusha first witness and then master of the nature.



It is due to the influence of the physical consciousness. The physical consciousness or at least the more external parts of it are, as I have told you, in their nature inert — obeying whatever force they are habituated to obey, but not acting on their own initiative. When there is a strong influence of the physical inertia or when one is down in this part of the consciousness the mind feels like the material Nature that action of will is impossible. Mind and vital nature are on the contrary all for will and initiative and so when one is in mind or vital or acting under their influence will feels itself always ready to be active.



It is the neutrality of the physical consciousness which says, “I move only when I am moved. Move me who can.”



The physical is the slave of certain forces which create a habit and drive it through the mechanical power of the habit. So long as the mind gives consent, you do not notice the slavery; but if the mind withdraws its consent, then you feel the servitude, you feel a force pushing you in spite of the mind's will. It is very obstinate and repeats itself till the habit, the inner habit revealing itself in the outward act, is broken. It is like a machine which once set in motion repeats the same movement. You need not be alarmed or distressed; a quiet persistent aspiration will bring you to the point where the habit breaks and you are free.



The habit in the physical is obstinate and seems unchangeable because it always recurs — even when one thinks it is gone. But it is not really unchangeable; if the physical mind detaches itself, stands separate, refuses to accept it, then the habit in the physical begins to lose its force of repetition. Sometimes it goes slowly, sometimes (but this is less frequent) it stops suddenly and recurs no more.



The condition is that you must bring the sadhana into your physical consciousness and live for the sadhana and the Divine only. You must give up positively the bad habits that still persist and never resume those that have ceased or been interrupted. Inner experiences are helpful to the mind and higher vital for change, but for the lower vital and the outer being a sadhana of self-discipline is indispensable. The external actions and the spirit in them must change — your external thoughts and actions must be for the Divine only. There must be self-restraint, entire truthfulness, a constant thought of the Divine in all you do. This is the way for the change of the lower vital. By your constant self-dedication and self-discipline the force will be brought down into the external and the change made.



The power to be separate is there in your psychic being and you have yourself experienced that condition. Naturally, it is still only at times, because the outer consciousness is being prepared to share in it, and it is only when that is ready that the inner can show itself always and come out into the outer being.

You ask whether the mind and vital do not come in the way as well as the physical. Yes, but when I speak of the physical consciousness, I mean the physical mind and the physical vital as well as the body consciousness proper. This physical mind and physical vital are concerned with the small ordinary movements of life and are governed by a very external view of things and by habitual small reactions and do not respond at once to the inner consciousness not because they are in active opposition to it, as the vital mind and vital proper can be, but because they find it difficult to change their habitual movements. It is this now that you feel and that makes you think you have a poor responsiveness to the inner experience. But that is not a fact; in your mind and in a great part of your vital there is a considerable capacity of response. As for the physical its difficulty is universal in everybody and not peculiar to you. It has come up because it always comes up in the sadhana when the physical consciousness has to be worked upon for the necessary change. As soon as that is done, the difficulty you feel will first diminish and then go.

It is this work that is going on and when you felt the white light in meditation and the result which lasted even after opening the eyes, the head and eyes cool and all vast and wide, it was this working taking place in your physical mind to change it. The rest of the physical consciousness was still undergoing another kind of working and so felt heat and not this release and wideness. But afterwards the working can go down first to the heart and then still lower and to all the body and the same release and wideness come there. Naturally, at present these results are not permanent but only for a time, they come as experiences, not lasting realisations. But it cannot be otherwise at the present stage. These experiences, however passing, are meant to prepare and do prepare the different parts of the nature.

I have told you that X has two different elements in her. It is the outer mind in her that wants to do the embroidery with the idea that others are doing it and that it will bring a special favour from the Mother (which is not true) and says that she is doing all the work etc. If we allow her to indulge it, it will be spiritually bad for her, especially just now when her inner being needs to be strengthened by submission, surrender and the sacrifice of her ego. That is why we have not looked with favour on making this change. When it was once done, she herself repented of it and felt that she had made a mistake. But the physical mind goes back constantly to its habitual movements and it takes time for it to learn by experience.

You should keep the holder and use it. It is Mother's gift to you. Write your experiences with it and take it as a sign of the Mother's love and grace that are working in you.



Formerly the mental will and the higher vital and the psychic were active, so their consent was sufficient for the lower vital to be kept down or to be ineffective. But now it is the physical mind that is active in you and the physical mind gives a value and therefore a power to the lower vital which it did not have before.



The opening of the physical and the subconscient always takes a long time as it is a thing of habits and constant repetition of the old movements, obscure and stiff and not plastic, yielding only little by little. The physical mind can be more easily opened and converted than the rest, but the vital-physical and the material-physical are obstinate. The old things are always recurring there without reason and by force of habit. Much of the vital-physical and most of the material are in the subconscience or depend on it. It needs a strong and sustained action to progress there.



Until they [the material and the subconscient] aspire or at least assent fully to the aspiration and will of the higher being, there can be no lasting change in them.



No, there is a limit to the resistance [of the physical mind and the vital physical]. At any rate a time comes when the fundamental resistance is broken for good and there is only left a dealing with details which is not troublesome.



A great part of the body-consciousness is subconscient and the body-consciousness and the subconscient are closely bound together.

The body and the physical do not coincide — the body consciousness is only part of the whole physical consciousness.



They [the physical mind and the vital physical] are very near to it [the inconscient] — except that part of the physical mind which is trained to deal with physical objects and affairs. But that is agile and active and competent only in its own limits. When it has to deal with supraphysical things it becomes incompetent, often imbecile and yet positive and arrogant and dogmatic in its ignorance. The rest of the physical consciousness is near to the inconscient. Here again in its own field it can have accurate perceptions and instincts if it is able to act spontaneously; but usually in the human being it is not allowed to do so, for the mind and vital intervene. The vital physical is entirely irrational in its action — even when it is right, it cannot explain why; for it is made more of automatic or habitual instincts, impulses, sensations and feelings than anything else. It is the mind that gives reasons and justifications to its movements and if the mind stands back and judges and questions, the vital physical can only answer “I want”, “I like”, “I dislike”, “I feel like that”.



Persevere quietly and let nothing discourage you. If the quietness and cheerfulness are not constant yet, that is to be expected; it is always like that at first when there is the working on the physical consciousness and its obstructions. If you persevere, they will become more and more frequent and last for a longer time, until you have a basis of peace and happiness and whatever disturbances come on the surface will no longer be able to penetrate or shake this basis or even cover it over except perhaps for a moment.

The constant changing of the mood is also common enough because the physical vital is being worked upon at the same time and this changeability is a character of the physical vital nature. Let not that discourage you, — as soon as the basis is more fixed, this will diminish and the vital become more settled and even.



The unsteadiness you speak of is the nature of the human physical mind — almost everybody has it, for the physical mind goes after all sorts of outward things. To fix the consciousness within, to keep it concentrated on the Divine alone is a great difficulty for all, it is what makes sadhana a thing for which long time and a slow development of the consciousness is usually necessary, at first at any rate. So that need not discourage you. In your inner vital there is plenty of strong will and deep down in your psychic there is the true aspiration and love which come up when the psychic is active and will eventually possess the whole nature.



It is quite natural that the unsteadiness of the physical mind should interfere with the settling of full and constant quietude and faith — it always does with everybody, but that does not mean that this quietude and faith will not or cannot settle in the nature. All that I meant was that you should try to get a constant will for that quietude, so that when the restlessness or unsteadiness come across, your will to quiet might meet it or soon reappear and dispel the disturbance. That would make the elimination of the restlessness or impatience easier; but in any case the Mother's force is there working behind the variations of the surface consciousness and it will bring you through them.

The experiences you had were renewed glimpses of the psychic working that is going on all the time even when there is no sign of it on the surface. The golden sword was the sword of Truth which will destroy the difficulties.



These small things of the physical mind are such as everybody has and they will fall off when the truer wider consciousness comes out. You have the understanding in your mind, but these things persist because they really belong to the smaller vital part and when that part widens, then they will no longer be able to recur. One can discourage them by keeping certain ideas in mind, such as that the things which vex you belong to the nature and can go only with the change of the nature, that one has to do the work well oneself but not be troubled by the defects of others in their work, that a quiet inner will for their doing right is more effective than getting vexed and disturbed by their lapses. But fundamentally it is by the widened consciousness in your mind and vital and physical that you will be quite freed from these small reactions. You have only to continue with the Mother's Force working in you and these things will smooth themselves out hereafter.



These small movements [useless talking etc.] are the most difficult of all to change owing to their very smallness and the habit of frequent indulgence as natural and trifling everyday movements of life. The best thing to do is to mass the force and light and peace in the mind and higher vital until they can occupy the physical mind even — then through the physical mind, which usually supports more or less these movements, they can be worked on with more success.



The sense of helplessness, of impossibility of removal of the obstacle, is like the obscurity itself a characteristic of the physical consciousness which is inert and mechanical and accustomed to be moved inertly by whatever forces take hold of it. But this sense of helplessness or impossibility is unreal and not to yield to it, not to accept it, to remove it, is quite possible and very necessary for overcoming the physical obstacle which would otherwise greatly delay the progress.



Yes; that also is the fault of the physical consciousness. It is obsessed by the idea that, “what is” must be, — that the habit of things cannot be altered. This inevitability it extends not only to what is but to what it merely thinks of as a fact — it lays itself open inertly to every suggestion or possibility that seems to be justified by the habit of things. It is the main obstacle to the material change.



Your suggestion that I am telling you things that are untrue in order to encourage you is the usual stupidity of the physical mind — if it were so, it is not you who would be unfit for the yoga, but myself who would be unfit to be, in the search for Divine Truth, anybody's guide. For one can lead through lesser to greater Truth, but not through falsehood to Truth. As for your fitness or unfitness for the yoga, it is not a question on which your physical mind can be a judge — it judges by the immediate appearance of things and has no knowledge of the laws that govern consciousness or the powers that act in yoga. In fact, the question is not of fitness or unfitness but of the acceptance of Grace. There is no human being whose physical outer consciousness — the part of yourself in which you are now living — is fit for the yoga. It is by Grace and a light from above that it can become capable and for that the necessity is to be persevering and open it to the Light. Everybody when he enters the physical consciousness has the same difficulty and feels as if he were unfit, and nothing done, nothing changed in him since he began the yoga; he is apt to forget then all that has happened before or to feel as if he lost it or as if it had all been unreal or untrue.

I suppose that is why you object to my phrase about your having gone so far. I meant that you had had openings in your thinking mind and heart and higher vital and experiences also and had seen very lucidly the condition of your own being and nature and had gone so far that these parts were ready for the spiritual change — what remains is the physical and outer consciousness which has to be compelled to accept the necessity of change. That is no doubt the most difficult part of the work to be done, but it is also the part which, if once done, makes possible the total change of the being and nature. I therefore said that having gone so far, it would be absurd to turn back now and give up, because this resists. It always resists in everybody and very obstinately too. That is no reason for giving up the endeavour.

It is this consciousness that has expressed itself in your letter — or the obscure part of it which clings to its old attitude. It does not want to fulfil the sadhana unless it can get by it the things it wanted. It wants the satisfaction of the ego, “self-fulfilment”, appreciation, the granting of its desires. It measures the Divine Love by the outward favours showered upon it and looks jealously to see who gets more of these favours than itself, then says that the Divine has no love for it and assigns reasons which are either derogatory to the Divine, or, as in your letters, self-depreciation and a cause for despair. It is not in you alone that this part feels and acts like that, it is in almost everybody. If that were the only thing in you or the others, then, indeed, there would be no possibility of yoga. But though it is strong, it is not the whole — there is a psychic being and a mind and heart influenced and enlightened by it which has other feelings and another vision of things and aim in sadhana. These are now covered in you by the upsurgence of this part which has to change. It is tamasic and does not want to change, does not want to believe unless it can be done by reassuring the vital ego. But there is nothing new in all that — it is part of human nature and has always been there, hampering and limiting the sadhana. Its existence is no reason for despair — everyone has it and the sadhana has to be done in spite of it, in spite of the mixture it brings till the time comes when it has to be definitely rejected. It is difficult to do it, but perfectly possible. These things I know and realise and it is therefore that I insist on your persevering and encourage you to go on; it is not my statement of the position that is untrue, it is the view of it taken by this obscure part of your being that is unsound and an error.



It is not because you cannot recover the true attitude, but because you admit in part of your mind the false suggestion of your inability that this mixed condition lasts longer than it should. It is a part of your physical consciousness that keeps the memory of the old movements and has the habit of admitting them and thinking them inevitable. You must insist with the clearer part of your consciousness on the true Truth, rejecting always these suggestions and feelings, till this obscure part also is open and admits the Light.



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.



What do you mean by active means? The power to refuse and to reject is always there in the being and to go on rejecting till the rejecting is effective. Nothing can obstruct a quiet aspiration except one's own acquiescence in the inertia.



The thoughts and feelings expressed in your letter are born of the depression and have no truth in themselves apart from it. Your being here does not in the least take up space that could be occupied by better sadhaks. For a good sadhak there will always be a place in one way or another. The incapacity which you discover in yourself is simply the resistance of the habitual external and physical nature, which everyone has and which none, however good a sadhak, has yet been able to transform radically, because it is the last thing to change and its resistance is acute just now because it is against this that the power of the sadhana is now pressing so that the change may come. When this part presents itself, it always tries to appear as something unalterable, incapable of change, impervious to the sadhana. But it is not really so and one must not be deceived by this appearance. As for the fear of madness, it is only a nervous impression which you should throw away. It is not vital weakness that leads to such upsettings — it is an obscurity and weakness in the physical mind accompanied by movements of an exaggerated vital nature (e.g., exaggerated spiritual ambition) which are too strong for the mind to bear. That is not your case. You have had long experience of inner peace, wideness, Ananda, an inner life turned towards the Divine and one who has had that ought not to speak of general incapacity, whatever the difficulties of the   external nature, — difficulties common in one form or another to all.



I have not the slightest doubt that you can do the sadhana if you cleave to it — not certainly by your own unaided strength, for nobody can do that, but by the will of the psychic being in you aided by the Divine Grace. There is a part in the physical and vital consciousness of every human being that has not the will for it, does not feel the capacity for it, distrusts any hope or promise of a spiritual future and is inert and indifferent to any such thing. At one period in the course of the sadhana this rises up and one feels identified with it. That has happened to you now, but along with an attack of ill-health and nervous indisposition which has turned this passage through the obscure physical into a dark and intense trouble. With enough sleep and a quieting of the nerves and return of physical energy that ought to disappear and it would be possible to bring the Light and Consciousness down into this obscure part. An intense concentration bringing struggle is not what is needed but a very quiet attitude of self-opening. Not any effort of sadhana just now, but the recovery of tranquillity and ease is what is wanted at present to restore the opening of the nature.



It was certainly not because the Mother was different to you from other days or pushed you to a distance, but because you came rather shut up in that part of your physical being which is still shrinking from the Light. It is this part which was always fundamentally responsible for all your bad passages and painful movements even when the direct difficulty was higher up. Its nature is to cling to the old habitual movements, shrink from yogic consciousness and shut up doors and windows against the help that is offered and lament in the darkness when it feels itself hurt. This is a thing that everybody must get rid of who wants to progress. Do not go on identifying yourself with this part and calling it yourself. Get back into your inner being and look at this only as a small though obstinate part of the nature that has to change. For apart from its insistence there is no reason why your way should enter into a desert. It should enter into a wideness of liberation — open to the calm and peace and power and light, a consciousness that is wider than the personal and into which the ego can happily disappear.



As to what has happened in your sadhana, it is that you have allowed yourself to fall into a groove of the physical mind and of the external vital nature and got fixed in a persistent or constantly recurrent repetition of the ideas and feelings which they present to you — feelings of settled disappointment and discouragement and pessimism about yourself and your spiritual future, and ideas — or, if you will allow me to call them so, notions — which come to the support of these feelings and sustain them. The result of this is to shut you up against the contact and spiritual influence and help you were once feeling or beginning to feel from us. It also shuts you up against your own deeper self and sterilises your personal effort. An accident of this kind is common enough in the path of spiritual effort, and the first thing to be done to get rid of its effects is to throw away resolutely the persistent ideas and feelings which keep you in the groove. I do not know whether you can return to the former condition, for it is seldom that one can go back to a point in the past; but it is always possible for you to go forward, recovering the force for propulsion of what you then gained and have certainly still within you assimilated in your inner being. If you want to carry on some part of the yoga by your active efforts and aspiration, there is no reason why you should not find back that capacity; but the first effort to be made is to reject persistently, fully and tenaciously — not for two or three days, but always, so long as they insist or return — these disabling thoughts and feelings which hamstring all hope and faith in you, not to accept them, not to justify them, not to give them by your acquiescence the right to go on harping on the same note always of discouragement, incapacity and failure. The ideas by which you justify them are, I repeat, notions only of the physical mind, not true things, e.g., the notion that you cannot understand a given idea (intellectually accepting or not accepting is another matter); for it is perfectly certain that your thinking intelligence is quite trained enough to understand anything that is put before it. It is only the physical mind that is limited even in the most intelligent and opens up fits of stupidity or at least larger or smaller spaces of blank non-understanding in the face of unaccustomed ideas or a new line of possible experience or anything else either alien to the mind's habits or unwelcome to something in the vital parts. I suppose we have all had experience of this incapable element in our nature, and if one fixes oneself in it, it can make even things that would ordinarily be easy for us seem difficult things and things difficult seem impossible. But why should a mind trained to think allow this poorer part of itself to dominate it? So with the other notions. There is nothing anyone else can do in the way of yoga that you cannot do if you have the fixed will to do it; some things may take a longer time because of past training, habits, mental associations but there is nothing impossible, too difficult, no inherently insuperable obstacle.



It is the instinctive (not mental) will in the outer being that is blind — the inner mind knows and understands and when it comes out it enlightens the rest so that all is clear. But the outer being readmits the darkness and confusion through a wrong movement of the vital or through an inert acceptance of the obscurity of the ignorant physical consciousness and the knowledge gets darkened over. But it is there and has only to come out again. The physical consciousness is constitutionally ignorant — it may be made to understand, but it goes on forgetting and feeling as if it had never known — till the Force and Light finally get hold of it and then it forgets no more.



What you have been doing is to penetrate more into the physical consciousness where the peace and light of the higher consciousness has to be brought down. This often brings at first some relaxation of the intensity of experience, dispersion or recurrence of old movements which had been pushed out from the other levels, but one must not be discouraged by that. The remedy is to be more insistent on bringing down the higher forces (peace etc.) into this field.



The push to externalisation must be rejected always — it is a way the physical consciousness has of slipping out of the condition of concentrated sadhana. To keep in the inner consciousness and work from it on the external being till that also is ready is very necessary when the work of change is being specially directed towards the physical consciousness.



The moonlit maidān is the spiritual consciousness at the doors of which you are standing as it were and feeling its peace and ease.

The obstacle or wall of bondage which you feel is simply that of the habits of the ordinary physical consciousness. It is so with all, — the ordinary vital nature with its ego, desire, passions, disturbances, and the ordinary physical nature with its strong habits and outwardness are the chief obstacles that have to be overcome in the nature. When they fall quiet, then it is easier to enter into the true consciousness and unite with the Mother. But they are not accustomed to quietness and as soon as it is felt they want to come out of it and resume their ordinary movements. But this will go when the inner has sufficiently gained on the outer to dominate it. The inner things will grow and come out more and more as you feel the inner path growing until they are strong enough to rule the outer conduct.   The obstacles you feel, the surging up of old things and repetition of restlessness etc. are due to this strength of habit of the physical nature — it lives by repeating always the same things and the same movements to which it has been accustomed in the past. The inner influence as it comes out will more and more create for it new habits of thought and feeling and action and it will then dwell firmly in these and not in the things of the old nature.



The narrowness etc. of which you complain are normal to the physical nature. It is the same thing acting in a different way which makes X rebellious to advice and full of irritation and bad temper when her mistakes are shown to her. The physical nature of almost everybody is like that, intolerant, easily irritated, lacking in patience when dealing with others. But this physical nature can be replaced and changed by the psychic nature and you have had the experience of what this psychic nature is and how it acts. You know therefore what change has to come in you and you know also that this new nature is already there in you preparing to come out. Have the faith therefore that it is sure to come — and when the physical comes and covers with the old movements try to remember that and remind the physical mind that it is only by this change in yourself and all that things can change. What is needed now is all should make this psychic change their main object, each for himself. If some develop it, then it will spread more rapidly among the rest. It is so only that the present state of the physical consciousness full of ego and strife can become what it should be.



What has happened is that the psychic in you which had formerly been constantly in action in the mind and vital was for a time clouded or covered over by the ignorance of the physical consciousness. It is the psychic that connects you with the Mother and turns all the movements of your being towards her or drew them from her or made them united with and dependent   on her. It had so done with all your mental and vital being and its movements and it had guarded you against all wrong mental and vital suggestions and attacks, showing you what was true and what was false. Now it is this psychic being which has manifested again in your physical consciousness also. You have only to live in that and your whole being will be turned towards the Mother, remain in union with her and be protected from doubt and error and false suggestion — and you can once more progress as you did before towards the full realisation of the sadhana.



All that is very good — it is the psychic condition that is increasing. The peace and spontaneous knowledge are in the psychic being and from there they spread to mind and vital and physical. It is in the outer physical consciousness that the difficulty still tries to persist and brings the restlessness sometimes into the physical mind, sometimes into the nerves, sometimes in the shape of bodily trouble into the body. But all these things can and must go. Even the illnesses can go entirely with the growth of peace and power in the nerves and physical cells — stomach pains, weakness of the eyes and everything else.



The habit of return of these feelings belongs to the physical consciousness and in his physical consciousness the human being is always weak and unable to get rid of or resist its habitual movements. There are three things that help him to do so (apart from his mental will which is not always strong enough to do it). There is first the psychic being; for a few days your psychic was extremely active and pushing these movements away whenever they tried to come or throwing them out soon when they got in. This activity of the psychic will return and eventually come down into the physical consciousness itself; then there will be very little difficulty. The second is the inner consciousness always awake. At present that is difficult, because to keep the inner consciousness awake at all times can   only come by a deepening of yourself so that the veil between the outer and inner which lifts only in concentration may cease to exist even when one is in the ordinary unconcentrated condition. It is for this deepening that the strong tendency to go inside comes upon you. Lastly, the Mother's force always there and receiving also a response at once from the physical consciousness. These three things together can do anything. It takes time to make them all three constantly active together, but that is sure to come and with them these inner difficulties will disappear.



It is inevitable that in the course of the sadhana all sorts of conditions should come through which one is led towards the fullness of the true consciousness. You are now, as are most, in the physical consciousness and its principal difficulty is externalisation and this covering up of the active experience so that one does not know what is going on inside or feels as if nothing were going on. When that happens, it means that something has come up, some part or layer of the physical, which needs to be worked on and, when that has been done, — it may take longer or shorter, — the conscious active inner experience recommences. The muteness in the mind is not a bad thing in itself, it is a favourable condition for the working. Also what you describe as taking place in the head, must be the working of the Force there, — it sometimes gives the impression of a headache. There must be a working in the physical mind to get rid of some difficulty or else to prepare it better for the admission of what comes from above.

It is necessary to have a great patience — so as to go through these conditions and not get apprehensive or restless — and a confidence that all difficulties will be overcome.



It is not that something is always “wrong” within you but that there is still in the subconscient physical being a part that was accustomed to respond very strongly to the vibrations of these thoughts and feelings and can still respond. Usually you would not allow them to come up at all in thought or feeling form — it would only manifest as a depression of the body or fatigue — or, if it came, you would get over it at once and the vibrations would sink down and disappear. But in the atmosphere heavily surcharged with this invasion of the ordinary consciousness there is a lessened elasticity in the physical consciousness and they were able to rise. This is an exceedingly common experience. One has to detach oneself from these still weak parts and regard them as if a detail in the machinery that has to be set right. In your case also your nervous (vital physical) being is exceedingly conscious and sensitive and anything wrong in the atmosphere affects it more than it would most of the others.



What you felt in your chest was the attempt of the old Ignorance to bring back the vital restlessness, depression, confusion, through the physical attack — for it is on the obscuration of the physical that they now depend for stopping the Light and Force from coming and for obscuring their working and creating disturbance and destroying the quietude. Reject it as you did this time — whenever it tries to come.



It is very good that all should have gone like that and the true consciousness affirmed its control in the physical. These things are indeed attacks intended to prevent the control being established in the physical being as it was in the inner parts. Wherever the physical consciousness opens, the Force can sweep out all that could trouble. Sometimes it takes a little time to overcome the resistance, but finally all disappears before it.



It is indeed the body consciousness that is still offering difficulties — but when the restlessness and confusion come, you must immediately offer it up and call for the opening of the part that resists. In this way it is possible to establish a condition in which as soon as the difficulty is there, the counteracting Force also comes. Then no long continued difficulty will be possible.



For your sadhana it is necessary first to establish the entire openness of the physical being and stabilise in it the descent of calm, strength, purity and joy with the feeling of the presence and the working of the Mother's Force in you. It is only on that assured basis that one can become an entirely effective instrument for the work. Once that is done, there is still the dynamic transformation of the instrumental being to achieve and that depends on a descent of a higher and higher power of consciousness into the mind, vital and body — by “higher” being meant nearer and nearer to the supramental Light and Force. But that can only be done on the basis of which I have spoken and with the psychic being constantly in front and acting as an intermediary between the instrumental mind, vital and body and these higher planes of being. So this basic stabilisation must first be completed.



Yes, this is the time when you have to persist till you are quite settled in the inner consciousness and the persistence of the silence and peace is a sign that it is now possible. When one feels this kind of silence, peace and wideness, one may be sure that it is that of the true being, the real self, penetrating into the mind and vital and perhaps also the physical consciousness (if it is complete). The restlessness of the physical is probably due to the peace and silence having touched the physical but not yet penetrated the material or body consciousness. The old restlessness is there in the body struggling to remain, although it cannot invade either mind or vital or even in a general way the physical consciousness as a whole. If the peace descends there, the restlessness will disappear.

The sex-sensation comes from the waking subconscient. When it is unable to manifest in the waking consciousness, it comes up from the subconscient in sleep. The mind must not allow itself to be disturbed — it will go out with the rest.



This is a form that the resistance in the physical easily and often takes — a restlessness of discomfort in the nervous system. When it is in the legs, it means that it is the most material part of the consciousness that is the seat of the trouble. Since it has come up, it ought to be thrown out for good. Probably this part has become sufficiently conscious to feel the greater pressure when Mother comes down, but not enough to be able to receive and assimilate it, hence the uneasiness and resistance. If so, it should go of itself with a little more opening there.



What you describe — dullness, uneasiness, weakness, feeling old and worn out or ill, are the reactions that come when the inertia of the physical Nature is resisting the Light — the others about sense of feeling dignity, self-respect (of the ego) are the reactions of the vital. Both must be refused acceptance. There is only one aim to be followed, the increase of the Peace, Light, Power and the growth of a new consciousness in the being. With that new consciousness the true knowledge, understanding, strength, feeling will come, creating harmony instead of revolt and struggle and union with the Divine consciousness and will.



A certain inertia, tendency to sleep, indolence, unwillingness or inability to be strong to work or spiritual effort for long at a time, is in the nature of the human physical consciousness. When one goes down into the physical for its change (that has been the general condition here for a long time), this tends to increase. Even sometimes when the pressure of the sadhana in the physical increases or when one has to go much inside, this temporarily increases — the body either needing more rest or turning the inward movement into a tendency to sleep or be at rest. You need not, however, be anxious about that. After a time this rights itself; the physical consciousness gets the true peace and calm in the cells and feels at rest even in full work or in the most concentrated condition and this tendency of inertia goes out of the nature.



There is always more chance of inertia at night because of the large part taken by the subconscient in sleep — but, apart from that there should be a reaction (internal) against the rising of inertia. A quietness in the cells of the body, even a sense of immobility (so that the body seems to be moved rather than to move) is a different thing and easily distinguishable from the inertia. The downflow of peace usually brings much of the static Brahman into the consciousness down to the physical, so that one feels the Upanishadic “unmoving it moves”.



I don't know of any effective outward means of getting rid of it [inertia]. Some in hours when they cannot do sadhana, spend the time in other occupations — reading, writing or working — and do not try at all to concentrate. But I suspect what you need is more strength in the body.



It is quite true that the physical exercise is very necessary to keep off tamas. I am glad you have begun it and I trust you will keep it up.

Physical tamas in its roots can be removed only by the descent and the transformation, but physical exercise and regular activity of the body can always prevent a tamasic condition from prevailing in the body.



A strong mind and body and life-force are needed in the sadhana. Especially steps should be taken to throw out tamas and bring strength and force into the frame of the nature.

The way of yoga must be a living thing, not a mental principle or a set method to be stuck to against all necessary variations.



The weakness of the body has to be cured, not disregarded. It can only be cured by bringing in strength from above, not by merely forcing the body.



Overstraining only increases the inertia — the mental and vital will may force the body, but the body feels more and more strained and finally asserts itself. It is only if the body itself feels a will and force to work that one can do that.



The first rule is — there must be sufficient sleep and rest, not in excess but not too little.

The body must be trained to work, but not strained beyond its utmost capacity.

The outer means without the inner is not effective. Up to a certain point by a progressive training the body may be made more capable of work. But the important thing is to bring down the force for work and the Rasa of work in the body. The body will then do what is asked of it without grudging or feeling fatigue.

Even so, even when the force and Rasa are there, one must keep one's sense of measure.

Work is a means of self-dedication to the Divine, but it must be done with the necessary inner consciousness in which the outer vital and physical also share.

A lazy body is certainly not a proper instrument for yoga — it must stop being lazy. But a fatigued and unwilling body also cannot receive properly or be a good instrument. The proper thing is to avoid either extreme.



If your body is aching after the work, it may be that you are doing too much for your physical strength and straining the body. When you work, the Force comes down in you, takes the form of vital energy and supports your body so that it does not at the time feel the strain; but when you stop, the body goes back to its normal condition and feels the effects — it has not yet been sufficiently open to keep the Force. You must see whether this effect (of pain) continues; if it passes away, it is all right; otherwise you must take care and not overstrain yourself by doing too much.



It is owing to the good psychic condition in which you are that this lightness and power of work comes into you; for then you are open to the Mother's Force and it is that that works in you, so that there is no fatigue. You felt the fatigue formerly after the work was over because your vital was open and the vital energy was the instrument of the work, but the body consciousness was not quite open and had some strain. This time the physical seems to have opened also.



The pain, burning, restlessness, weeping and inability to work which you feel, come when there is some difficulty or resistance in some part of the nature. When it comes call on the Mother and reject these things; turn to her for the peace and quietude to return to your mind and settle in the heart, so that there shall be no place for these other things.



It is the attachment to food, the greed and eagerness for it, making it an unduly important thing in the life, that is contrary to the spirit of yoga. To be aware that something is pleasant to the palate is not wrong; only one must have no desire nor hankering for it, no exultation in getting it, no displeasure or regret at not getting it. One must be calm and equal, not getting upset or dissatisfied when the food is not tasty or not in abundance — eating the fixed amount that is necessary, not less or more. There should be neither eagerness nor repugnance.

To be always thinking about food and troubling the mind is quite the wrong way of getting rid of the food-desire. Put the food element in the right place in the life, in a small corner, and don't concentrate on it but on other things.



It is certainly not very yogic to be so harassed by the importunity of the palate. I notice that these petty desires, which plenty of people who are not yogis at all nor aspirants for yoga know how to put in their proper place, seem to take an inordinate importance in the consciousness of the sadhaks here — not all, certainly, but many. In this as in many other matters they do not seem to realise that, if you want to do yoga, you must take more and more in all matters, small or great, the yogic attitude. In our path that attitude is not one of forceful suppression, but of detachment and equality with regard to the objects of desire. Forceful suppression1 stands on the same level as free indulgence; in both cases, the desire remains; in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression. It is only when one stands back, separates oneself from the lower vital, refusing to regard its desires and clamours as one's own, and cultivates an entire equality and equanimity in the consciousness with respect to them that the lower vital itself becomes gradually purified and itself also calm and equal. Each wave of desire as it comes must be observed, as quietly and with as much unmoved detachment as you would observe something going on outside you, and allowed to pass, rejected from the consciousness, and the true movement, the true consciousness steadily put in its place.

What if people were to remember that they were here for yoga, make that the salt and savour of their existence and acquire samatā of the palate! My experience is that if they did that, all the trouble would disappear and even the kitchen difficulties and the defects of the cooking would vanish.



Do not trouble your mind about food. Take it in the right quantity (neither too much nor too little), without greed or repulsion, as the means given you by the Mother for the maintenance of the body, in the right spirit, offering it to the Divine in you; then it need not create tamas.



What is necessary is to take enough food and think no more about it, taking it as a means for the maintenance of the physical instrument only. But just as one should not overeat, so one should not diminish unduly — it produces a reaction which defeats the object — for the object is not to allow either the greed for food or the heavy tamas of the physical which is the result of excessive eating to interfere with the concentration on the spiritual experience and progress. If the body is left insufficiently nourished, it will think of food more than otherwise.



These things still rise in you because they have been for so long prominent difficulties and, as far as the first is concerned, because you gave it much justification from the mind at one time. But if the inner consciousness is growing like that they are sure to go. Only if they rise, don't give them harbourage. Perhaps with regard to the greed for food, your attitude has not been quite correct. Greed for food has to be overcome, but it has not to be given too much thought. The proper attitude to food is a certain equality. Food is for the maintenance of the body and one should take enough for that — what the body needs; if one gives less the body feels the need and hankers; if you give more, then that is indulging the vital. As for particular foods the palate likes, the attitude of the mind and vital should be, “If I get, I take; if I don't get, I shall not mind.” One should not think too much of food either to indulge or unduly to repress — that is the best.



Too much eating makes the body material and heavy, eating too little makes it weak and nervous — one has to find the true harmony and balance between the body's need and the food taken.



It depends on what you can digest. If you can digest, there is no harm in taking more since you feel hungry. All these things depend upon what is the true need of the body and that may differ in different cases according to the constitution of the body, the amount of work done or exercise taken. It is possible that you have reduced your food too much, so you can try taking more.



But it is quite natural. Exercise is always supposed to increase the appetite as the body needs more food to restore the extra expense of energy put out. Normally the more physical work the body has to do the more food it needs. On the other hand mental work requires no increase of food — that has been ascertained scientifically by experiment. Hunger may increase by other causes, but when it coincides with the taking up of play or physical exercise of a strenuous character that is sufficient to explain it.



It is true that as one reaches an advanced age a diminished diet may become desirable.



Neither neglect this turn of the nature (food-desire) nor make too much of it; it has to be dealt with, purified and mastered but without giving it too much importance. There are two ways of conquering it — one of detachment, learning to regard food as only a physical necessity and the vital satisfaction of the stomach and the palate as a thing of no importance; the other is to be able to take without insistence or seeking any food given and to find in it (whether pronounced good or bad by others) the equal rasa, not of the food for its own sake, but of the universal Ananda.



These generalisations on either side are not of much value. One does not need to get a hatred for food in order to get rid of the greed for food. On the other hand, to develop a dislike for certain things may help to reject them — but that too is not always the cure, for they may remain in spite of the dislike.



It is a mistake to neglect the body and let it waste away; the body is the means of the sadhana and should be maintained in good order. There should be no attachment to it, but no contempt or neglect either of the material part of our nature.

In this yoga the aim is not only the union with the higher consciousness but the transformation (by its power) of the lower including the physical nature.

It is not necessary to have desire or greed of food in order to eat. The yogi eats not out of desire, but to maintain the body.



The attachment to good food must be given up as also the personal attachment to position and service; but it is not indispensably necessary for that purpose to take to an ascetic diet or to give up all means of action such as money and service. The yogin has to become niḥsva in this sense that he feels that nothing belongs to him but all to the Divine and he must be ready at any time to give up all to the Divine. But there is no meaning in throwing away everything in order to be externally niḥsva without any imperative cause.



I suppose you have become aware of the principle of hunger in the vital-physical. It is not really either by satisfying it or forcibly denying it that it will go — it is by putting a will on it to change and bringing down a higher consciousness that it can change.



To suppress hunger like that is not good, it very often creates disorders. I doubt whether fatness or thinness of a healthy kind depends on the amount of food taken — there are people who eat well and remain thin and others who take only one meal a day and remain fat. By underfeeding (taking less than the body really needs) one may get emaciated, but that is not a healthy state. The doctors say it depends mostly on the working of certain glands. Anyhow the important thing is now to get the nervous strength back.

As for the liver also eating little does not help, very often it makes the liver sluggish so that it works less well. What is recommended for liver trouble is to avoid greasy food and much eating of sweets and that is also one way of avoiding fat. But to eat too little is not good — it may be necessary in some stomach or intestinal illness, but not for the ordinary liver trouble.



As for Sannyasis and food, Sannyasis put a compulsion on these desires in this and other matters — they take ascetic food as a principle; but this does not necessarily kill the greed for food, it remains compressed and, if the compulsion or principle is removed, it can come up again stronger than before — for compression without removal often increases the force of these things instead of destroying them.



When there is this suppression [of the desire to eat] I have always noticed that there comes for a time a strong eagerness or necessity for eating largely as if the body were taking its compensation for the past want.



The first thing I tell people when they want not to eat or sleep is that no yoga can be done without sufficient food and sleep (see the Gita on this point). Fasting or sleeplessness make the nerves morbid and excited and weaken the brain and lead to delusions and fantasies. The Gita says, yoga is not for one who eats too much or sleeps too much, neither is it for one who does not eat or does not sleep, but if one eats and sleeps suitably — yuktāhārī yuktanidraḥ — then one can do it best. It is the same with everything else. How often have I said that excessive retirement was suspect to me and that to do nothing but meditate was a lop-sided and therefore unsound sadhana?



The idea of giving up food is a wrong inspiration. You can go on with a small quantity of food, but not without food altogether, except for a comparatively short time. Remember what the Gita says, “Yoga is not for one who eats in excess nor for one who abstains from eating altogether.” Vital energy is one thing — of that one can draw a great amount without food and often it increases with fasting; but physical substance, without which life loses its support, is of a different order.



One can bring down the strength, but it is also necessary to see that the body has sufficient food, sleep and rest — absence of these things strain the nerves and if the nerves are strained the body feels fatigue — becomes weakened.



Not to eat as the method of getting rid of the greed of food is the ascetic way. Ours is equanimity and non-attachment.



It is a fact that by fasting, if the mind and the nerves are solid or the will-force dynamic, one can get for a time into a state of inner energy and receptivity which is alluring to the mind and the usual reactions of hunger, weakness, intestinal disturbance, etc., can be wholly avoided. But the body suffers by diminution and there can easily develop in the vital a morbid overstrained condition due to the inrush of more vital energy than the nervous system can assimilate or co-ordinate. Nervous people should avoid the temptation to fast, it is often accompanied or followed by delusions and a loss of balance. Especially if there is a motive of hunger-strike or that element comes in, fasting becomes perilous, for it is then an indulgence of a vital movement which may easily become a habit injurious and pernicious to the sadhana. Even if all these reactions are avoided, still there is no sufficient utility in fasting, since the higher energy and receptivity ought to come not by artificial or physical means but by intensity of the consciousness and strong will for the sadhana.



I never heard of it; but it [prolonged fasting] is just the way to get the wrong realisation. The nerves get into an excited tense condition (when they do not collapse) and invent realisations or open to a wrong Force. At least that often happens.



I think it is not safe to admit any suggestion of not eating — sometimes it opens the door for the non-eating force to take hold of the mind and there is trouble. That comes easily because the inner being of course does not need any food and this non-need is attempted to be thrown by some forces on the body also which is not under the same happy law. It is better to allow the condition [of concentration and peace] to grow in intensity until it can last even through the meal and after. I suppose it is not really the meal that disturbs but the coming out into the outer consciousness which is a little difficult to avoid when one goes to eat; but that can be overcome in time.



You must not let that movement [reduction of food] go too far. It is one of the dangers of the sadhana, because of the ascetic turn of yoga in the past that as experiences come the suggestion comes that food or sleep etc. are not necessary and also there may come an inclination in the body not to eat or not to sleep. But if that is accepted the results are often disastrous. It is no more to be accepted than the inertia itself.



If the pains are strong, you can abstain from work for a day or two until they have subsided. Of course if you feel that you suffer from anything else but liquid food, that settles the question. You can take liquid food only and if you take the liquid food only then you will not be strong enough to work. But usually the thought takes a big part in determining these things. The mind has the impression that any solid food will hurt and the body follows — so naturally as a result any solid food does begin to hurt.



The mental or vital vigour does not or need not depend on the food — it is the physical that after a time begins to get strained if there is not sufficient nourishment.



The transformation to which we aspire is too vast and complex to come at one stroke; it must be allowed to come by stages. The physical change is the last of these stages and is itself a progressive process.

The inner transformation cannot be brought about by physical means either of a positive or a negative nature. On the contrary, the physical change itself can only be brought about by a descent of the greater supramental consciousness into the cells of the body. Till then at least the body and its supporting energies have to be maintained in part by the ordinary means, food, sleep, etc. Food has to be taken in the right spirit, with the right consciousness; sleep has to be gradually transformed into the yogic repose. A premature and excessive physical austerity, Tapasya, may endanger the process of the sadhana by establishing a disturbance and abnormality of the forces in the different parts of the system. A great energy may pour into the mental and vital parts but the nerves and the body may be overstrained and lose the strength to support the play of these higher energies. This is the reason why an extreme physical austerity is not included here as a substantive part of the sadhana.

There is no harm in fasting from time to time for a day or two or in reducing the food taken to a small but sufficient modicum; but entire abstinence for a long period is not advisable.



That is all right then. It is good that any necessity of your going now has been obviated.

As to the subject matter of the other letter. For the last year or about no onions are being used in the Asram food. What you take for onions is a vegetable called the leek, not much known here, which when put in raw or in quantities has a smell and may be mistaken for onions. In this dish they were put in raw, that is why you felt it like that. Mother had asked that they should not be put in without cooking them, for many people do not like the taste or smell of raw leeks.

I think the importance of sattwic food from the spiritual point of view has been exaggerated. Food is rather a question of hygiene and many of the sanctions and prohibitions laid down in ancient religions had more a hygienic that a spiritual motive. The Gita's definitions seem to point in the same direction — tamasic food, it seems to say, is what is stale or rotten with the virtue gone out of it, rajasic food is that what is too acrid, pungent etc., heats the blood and spoils the health, sattwic food is

what is pleasing, healthy etc. It may well be that different kinds of food nourish the action of the different gunas and so indirectly are helpful or harmful apart from their physical action. But that is as far as we can confidently go. What particular  eatables are or are not sattwic is another question and more difficult to determine. Spiritually, I should say that the effect of food depends more on the occult atmosphere and influences that come with it than on anything in the food itself. Vegetarianism is another question altogether; it stands, as you say, in a will not to do harm to the more conscious forms of life for the satisfaction of the belly.

As to the question of practising to take all kinds of food with equal rása, it is not necessary to practise nor does it really come by practice. One has to acquire equality within in the consciousness and as this equality grows one can extend it or apply it to the various fields of the activity of the consciousness.



I think onions can be described as rajaso-tamasic in their character. They are heavy and material and at the same time excitant of certain strong material-vital forces. It is obvious that if one wants to conquer the physical passions and is still very much subject to the body nature and the things that affect it, free indulgence in onions is not advisable. It is only for those who have risen above the body consciousness and mastered it and are not affected by these things that it does not at all matter; for them the use of this or that food or its desire makes no difference. At the same time I must say that the abstinence from rajasic or tamasic foods does not of itself assure freedom from the things they help to stimulate. Vegetarians, for instance, can be as sensual and excitable as meat eaters; a man may abstain from onions and yet be in these respects no better than before. It is a change of consciousness that is effective and this kind of abstention helps that only in so far as it tends to create a less heavy and more refined and plastic physical consciousness for the higher will to act upon. That is something, but it is not all; the change of consciousness can come even in spite of non-abstinence.

Onions are allowed here because the palate of the sadhaks demands something to give a taste to the food. We do not insist on these details, or make an absolutely strict rule, as the stress here is more on the inward change, the outward coming as its result. Only so much is insisted on as is essential for organisation and inner and outer discipline and to point the way to an indispensable self-control. It is pressed on all that the greed of the palate has to be conquered, but it has to be done in the last resort from within, as also the other passions and desires of the lower nature.



It is no part of this yoga to suppress taste, rasa, altogether. What is to be got rid of is vital desire and attachment, the greed of food, being overjoyed at getting the food you like, sorry and discontented when you do not have it, giving an undue importance to it. Equality is here the test as in so many other matters.



No — it [taste] is not a bondage, if there is no attachment. Taste is natural and quite permissible so long as one is not the slave of the palate. Certainly, the enjoyment of taste can be offered up. I don't know that there is any fruit of eating in the sense of the phrase in the Gita.



Taste is no more a guilty thing than sight or hearing. It is the desire that it awakens that has to be thrown away.

It is possible to get rid of taste like Chaitanya, for it is something that depends on the consciousness and so inhibition is possible. In hypnotic experiments it is found that suggestion can make sugar taste bitter or bitter things sweet. Berkeley and physiology are both right. There is a certain usually fixed relation between the consciousness in the palate and the guṇa of the food, but the consciousness can alter the relation if it wants or inhibit it altogether. There are yogis who make themselves insensitive to pain also and that too can be done by hypnosis.

Another method is to find all things good to the taste without attachment to any.



It is better to be careful in these matters of food etc., as in the stage through which your sadhana is passing there is a considerable sensitiveness in the vital-physical part of the being and it may be easily disturbed by a wrong impact or a wrong movement like overfeeding.



When the physical consciousness has been sensitivised, too much or heavy food becomes offensive to it.



It is the habit in the subconscient material that feels an artificial need created by the past and does not care whether it is harmful or disturbing to the nerves or not. That is the nature of all intoxicants (wine, tobacco, cocaine etc.), people go on even after the deleterious effects have shown themselves and even after all real pleasure in it has ceased because of this artificial need (it is not real). The will has to get hold of this subconscient persistence and dissolve it.



These intoxicants [Bhang, etc.] put one in relation with a vital world in which such things [music, song etc.] exist.



This is not a yoga in which physical austerities have to be done for their own sake. Sleep is necessary for the body just as food is. Sufficient sleep must be taken, but no excessive sleep. What sufficient sleep is depends on the need of the body.



If you do not sleep enough the body and the nervous envelope will be weakened and the body and the nervous envelope are the basis of the sadhana.



It must be the want of sleep that keeps your nervous system exposed to weakness — it is a great mistake not to take sufficient sleep. Seven hours is the minimum needed. When one has a very strong nervous system one can reduce it to six, sometimes even five — but it is rare and ought not to be attempted without necessity.



The normal allowance of sleep is said to be 7 to 8 hours except in advanced age when it is said to be less. If one takes less (5 to 6 for instance) the body accommodates itself somehow, but if the control is taken off it immediately wants to make up for its lost arrears of the normal 8 hours. So often when one has tried to live on too little food, if one relaxes, the body becomes enormously rapacious for food until it has set right the credit and loss account. At least it often happens like that.



It is not possible to do at once what you like with the body. If the body is told to sleep only 2 or 3 hours, it may follow if the will is strong enough — but afterwards it may get exceedingly strained and even break down for want of needed rest. The yogis who minimise their sleep succeed only after a long tapasya in which they learn how to control the forces of Nature governing the body.



Both for fevers and for mental trouble sleep is a great help and its absence very undesirable — it is the loss of a curative agency.



It is certain forces that work and certain parts of the personality that use them. In the ordinary consciousness, these part-personalities are veiled and the forces limited by the external mind, but when one gets behind the veil that limitation disappears, the action of the forces enlarges and works out automatically what has to be done.

But then these forces are each intent on its own work and do not care for anything else — e.g., here they disregard the need of the body for rest and sleep, which is bad. The central consciousness must interfere and say, “no, this is the time for sleep, not for these activities, keep them for their proper place and time”.



It is a want of sleep itself that brings the symptoms of uneasiness. The action of sadhana cannot of itself bring this kind of reaction, it is only if the body gets strained by want of sleep, insufficient food, overwork or nervous excitement that there are these things. It is probably because the nerves are strained in the day time and you do not relax into ease that it is difficult to sleep.



It is restlessness in you which prevents you from keeping sleep inwardly or outwardly. To sleep well the vital and physical and mind also must learn how to relax themselves and be quiet.



Take care to rest enough. You must guard against fatigue as it may bring relaxation and tamas. To rest well is not tamas, as some people suppose; it can be done in the right consciousness to maintain the bodily energy — like the śavāsana of the strenuous Hathayogin.



Obviously — it [reading a novel before going to bed] threw you into a tamasic consciousness and consequently the sleep was heavy in a gross subconsciousness and the fatigue was the result.



Sleep, because of its subconscient basis, usually brings a falling down to a lower level, unless it is a conscious sleep; to make it more and more conscious is the one permanent remedy: but also until that is done, one should always react against this sinking tendency when one wakes and not allow the effect of dull nights to accumulate. But these things need always a settled endeavour and discipline and must take time, sometimes a long time. It will not do to refrain from the effort because immediate results do not appear.



It is not a right method to try to keep awake at night; the suppression of the needed sleep makes the body tamasic and unfit for the necessary concentration during the waking hours. The right way is to transform the sleep and not suppress it, and especially to learn how to become more and more conscious in sleep itself. If that is done, sleep changes into an inner mode of consciousness in which the sadhana can continue as much as in the waking state, and at the same time one is able to enter into other planes of consciousness than the physical and command an immense range of informative and utilisable experience.



What he is having now are the true spiritual and psychic experiences — not those of the vital plane which most have at the beginning. The experiences of the vital plane (in which there is much imagination and fantasy) are useful for opening up the consciousness; but it is when they are replaced by the spiritual and psychic consciousness that there is the beginning of the true progress.

The difficulty of keeping the consciousness at night happens to most — it is because the night is the time of sleep and relaxation and the subconscient comes up. The true consciousness comes at first in the waking state or in meditation, it takes possession of the mental, the vital, the conscious physical, but the subconscious vital and physical remain obscure and this obscurity comes up when there is sleep or an inert relaxation. When the subconscient is enlightened and penetrated by the true consciousness this disparity disappears.

The Pishachic woman that tried to enter is the false vital impure Shakti — and the voice that spoke was that of his psychic being. If he keeps his psychic being awake and in front, it will always protect him against these dark forces as it did this time.



You must not try to avoid sleep at night — if you persist in doing that, the bad results may not appear immediately, but the body will get strained and there will be a breakdown which may destroy what you have gained in your sadhana.

If you want to remain conscious at night, train yourself to make your sleep conscious — not to eliminate sleep altogether, but to transform it.



Sleep cannot be replaced, but it can be changed; for you can become conscious in sleep. If you are thus conscious, then the night can be utilised for a higher working — provided the body gets its due rest; for the object of sleep is the body's rest and the renewal of the vital-physical force. It is a mistake to deny to the body food and sleep, as some from an ascetic idea or impulse want to do — that only wears out the physical support and although either the yogic or the vital energy can long keep at work an overstrained or declining physical system, a time comes when this drawing is no longer so easy nor perhaps possible. The body should be given what it needs for its own efficient working. Moderate but sufficient food (without greed or desire), sufficient sleep, but not of the heavy tamasic kind, this should be the rule.



There is no reason at all why intensity of sadhana should bring insufficient sleep.



Sadhana can go on in the dream or sleep state as well as in the waking.



All dream or sleep consciousness cannot be converted at once into conscious sadhana. That has to be done progressively. But your power of conscious samadhi must increase before this can be done.



The sleep consciousness can be effectively dealt with only when the waking mind has made a certain amount of progress.



It is usually only if there is much activity of sadhana in the day that it extends also into the sleep-state.



Once one is in full sadhana, sleep becomes as much a part of it as waking.



That is all right. It shows that the sadhana is becoming continuous and that you are being conscious and using a conscious will in sleep as well as in waking. This is a very important stage forward in the sadhana.



At night when one sinks into the subconscient after being in a good state of consciousness we find that state gone and we have to labour to get it back again. On the other hand, if the sleep is of the better kind one may wake up in a good condition. Of course, it is better to be conscious in sleep, if one can.



When I get up in the morning I find that the previous day's sadhana is forgotten. What should be done to keep up the continuity?

The gap made by the night and waking with the ordinary consciousness is the case with everybody almost (of course, the “ordinary” consciousness differs according to the progress); but it is no use wanting to be conscious in sleep; you have to get the habit of getting back the thread of the progress as soon as may be and for that there must be some concentration after rising.

You need not meditate at once [after waking in the morning] — but for a few moments take a concentrated attitude calling the Mother's presence for the day.

At night, you have to pass into sleep in the concentration – you must be able to concentrate with the eyes closed, lying down and the concentration must deepen into sleep – that is to say, sleep must become a concentrated going inside away from the outer waking state. If you find it necessary to sit for a time you may do so, but afterwards lie down, keeping the concentration till this happens.


I go to the Ashram for meditation, about an hour after I rise. Is this not rather late for “getting back the thread of the progress”?

You need not meditate at once – but for a few minutes take a concentrated attitude calling the Mother's presence for the day.



I have read in the Mother's “Conversations” that if one prays to her before going to bed to be conscious in sleep, it helps.

You have to start by concentrating before your sleep, always with a specific will or aspiration. The will or aspiration may take time to reach the subconscient, but if it is sincere, strong and steady, it does reach after a time – so that an automatic consciousness and will are established in the sleep itself which will do what is necessary.



It was not half sleep or quarter sleep or even one-sixteenth sleep that you had; it was a going inside of the consciousness, which in that state remains conscious but shut to outer things and open only to inner experience. You must distinguish clearly between these two quite different conditions, one is nidrā, the other, the beginning at least of samādhi (not nirvikalpa, of course!). This drawing inside is necessary because the active mind of the human being is at first too much turned to outward things; it has to go inside altogether in order to live in the inner being (inner mind, inner vital, inner physical, psychic). But with training one can arrive at a point when one remains outwardly conscious and yet lives in the inner being and has at will the indrawn or the outpoured condition; you can then have the same dense immobility and the same inpouring of a greater and purer consciousness in the waking state as in that which you erroneously call sleep.



You are more conscious in your sleep than in your waking condition. This is because of the physical consciousness which is not yet sufficiently open; it is only just beginning to open. In your sleep the inner being is active and the psychic there can influence more actively the mind and vital. When the physical consciousness is spiritually awake, you will no longer feel the trouble and obstruction you now have and will be as open in the waking consciousness as in sleep.

This is the right attitude to have faith and not mind the difficulties. Difficulties — and serious ones — there cannot fail to be in the path of yoga, because it is not easy to change all at once the ignorant human consciousness and make it a spiritual consciousness open to the Divine. But with faith one need not mind the difficulties; the Divine Force is there and will overcome them.



The sleep you describe in which there is a luminous silence or else the sleep in which there is Ananda in the cells, these are obviously the best states. The other hours, those of which you are unconscious, may be spells of a deep slumber in which you have got out of the physical into the mental, vital or other planes. You say you were unconscious, but it may simply be that you do not remember what happened; for in coming back there is a sort of turning over of the consciousness, a transition or reversal, in which everything experienced in sleep except perhaps the last happening of all or else one that was very impressive, recedes from the physical consciousness and all becomes as if a blank. There is another blank state, a state of inertia, not only blank, but heavy and unremembering; but that is when one goes deeply and crassly into the subconscient; this subterranean plunge is very undesirable, obscuring, lowering, often fatiguing rather than restful, the reverse of the luminous silence.



In sleep one very commonly passes from consciousness to deeper consciousness in a long succession until one reaches the psychic and rests there or else from higher to higher consciousness until one reaches rest in some silence and peace. The few minutes one passes in this rest are the real sleep which restores, — if one does not get it, there is only a half rest. It is when you come near to either of these domains of rest that you begin to see these higher kinds of dreams.



According to a recent medical theory one passes in sleep through many phases until one arrives at a state in which there is absolute rest and silence — it lasts only for ten minutes, the rest of the time is taken up by travelling to that and travelling back again to the waking state. I suppose the ten minutes sleep can be called suṣupti in the Brahman or Brahmaloka, the rest is svapna or passage through other worlds (planes or states of conscious existence). It is these ten minutes that restore the energies of the being, and without it sleep is not refreshing.

According to the Mother's experience and knowledge one passes from waking through a succession of states of sleep consciousness which are in fact an entry and passage into so many worlds and arrives at a pure Sachchidananda state of complete rest, light and silence, — afterwards one retraces one's way till one reaches the waking physical state. It is this Sachchidananda period that gives sleep all its restorative value. These two accounts, the scientific and the occult-spiritual, are practically identical with each other. But the former is only a recent discovery of what the occult-spiritual knowledge knew long ago.

People's ideas of sound sleep are absolutely erroneous. What they call sound sleep is merely a plunge of the outer consciousness into a complete subconscience. They call that a dreamless sleep; but it is only a state in which the surface sleep consciousness which is a subtle prolongation of the outer still left active in sleep itself is unable to record the dreams and transmit them to the physical mind. As a matter of fact the whole sleep is full of dreams. It is only during the brief time in which one is in the Brahmaloka that the dreams cease.



A long unbroken sleep is necessary because there are just ten minutes of the whole into which one enters into a true rest — a sort of Sachchidananda immobility of consciousness — and that it is which really restores the system. The rest of the time is spent first in travelling through various states of consciousness towards that and then coming out of it back towards the waking state. This fact of the ten minutes true rest has been noted by medical men, but of course they know nothing about Sachchidananda!



All sleep is full of dreams. Why should night or day make any difference?



The consciousness in the night almost always descends below the level of what one has gained by sadhana in the waking consciousness, unless there are special experiences of an uplifting character in the time of sleep or unless the yogic consciousness acquired is so strong in the physical itself as to counteract the pull of the subconscient inertia. In ordinary sleep the consciousness in the body is that of the subconscient physical, which is a diminished consciousness, not awake and alive like the rest of the being. The rest of the being stands back and part of its consciousness goes out into other planes and regions and has experiences which are recorded in dreams such as that you have related. You say you go to very bad places and have experiences like the one you narrate; but that is not a sign, necessarily, of anything wrong in you. It merely means that you go into the vital world, as everybody does, and the vital world is full of such places and such experiences. What you have to do is not so much to avoid at all going there, for it cannot be avoided altogether, but to go with full protection until you get mastery in these regions of supraphysical Nature. That is one reason why you should remember the Mother and open to the Force before sleeping; for the more you get that habit and do it successfully, the more the protection will be with you.



It is the waking mind which thinks and wills and controls more or less the life in the waking state. In the sleep that mind is not there and there is no control. It is not the thinking mind that sees dreams etc. and is conscious in a rather incoherent way in sleep. It is usually what is called the subconscient that comes up then. If the waking mind were active in the body, one would not be able to sleep.



You are mixing up different things altogether — that is why you cannot understand. I was simply explaining the difference between the ordinary waking consciousness and the ordinary sleep consciousness, as they work in men whether sadhaks or not sadhaks — and it has nothing to do with the true self or psychic being. Sleep and waking are determined not by the true self or psychic being, but by the mind's waking condition or activity or its cessation — when it ceases for a time, then it is the subconscious that is there on the surface and there is sleep.

That is a different matter — it is in the yogic consciousness that one feels the seat of the subconscient below the feet, but the influence of the subconscious is not confined there — it is spread in the body. In the waking state it is overpowered by the conscious thinking mind and vital and conscious physical mind, but in the sleep state it comes on the surface.



It is the subconscient that is active in the ordinary dreams. But in the dreams in which one goes out into other planes of consciousness, mental, vital, subtle physical, it is part of the inner being, inner mental or vital or physical that is usually active.



These dreams are not all mere dreams, all have not a casual, incoherent or subconscious building. Many are records or transcripts of experiences on the vital plane into which one enters in sleep, some are scenes or events of the subtle physical plane. There one often undergoes happenings or carries on actions that resemble those of the physical life with the same surroundings and the same people, though usually there is in arrangement and feature some or a considerable difference. But it may also be a contact with other surroundings and with other people, not known in the physical life or not belonging at all to the physical world.

In the waking state you are conscious only of a certain limited field and action of your nature. In sleep you can become vividly aware of things beyond this field — a larger mental or vital nature behind the waking state or else a subtle physical or a subconscient nature which contains much that is there in you but not distinguishably active in the waking state. All these obscure tracts have to be cleared or else there can be no change of Prakriti. You should not allow yourself to be disturbed by the press of vital or subconscient dreams — for these two make up the larger part of dream-experience — but aspire to get rid of these things and of the activities they indicate, to be conscious and reject all but the divine Truth; the more you get that Truth and cling to it in the waking state, rejecting all else, the more all this inferior dream-stuff will get clear.



It is the condition of your consciousness I spoke of — the more conscious you become, the more you will be able to have dreams worth having.



Unless they are really significant dreams it [to study them] is a waste of time.



You seem to be attaching too much importance to dreams. Keep your waking mind and vital free — you can deal afterwards with the dreams which will then be only memories from the subconscient.



All dreams of this kind are very obviously formations such as one often meets on the vital, more rarely on the mental plane. Sometimes they are the formations of your own mind or vital; sometimes they are the formations of other minds with an exact or modified transcription in yours; sometimes formations come that are made by the non-human forces or beings of these other planes. These things are not true and need not become true in the physical world, but they may still have effects on the physical if they are framed with that purpose or that tendency and, if they are allowed, they may realise their events or their meaning — for they are most often symbolical or schematic — in the inner or the outer life. The proper course with them is simply to observe and understand and, if they are from a hostile source, reject or destroy them.

There are other dreams that have not the same character but are a representation or transcription of things that actually happen on other planes, in other worlds under other conditions than ours. There are, again, some dreams that are purely symbolic and some that indicate existing movements and propensities in us, whether familiar or undetected by the waking mind, or exploit old memories or else raise up things either passively stored or still active in the subconscient, a mass of various stuff which has to be changed or got rid of as one rises into a higher consciousness. If one learns how to interpret, one can get from dreams much knowledge of the secrets of our nature and of other-nature.



These figures and intimations in dream may be due to three different causes —

1. Beings whom you meet in the supraphysical world and who interest themselves in you.

2. Forces of Nature, mind nature or vital nature, that take these human appearances and in a symbolic dream convey to you some formation of the universal Mind or Life. These messages can take the form of intimations or warnings of what is going to happen. The woman must have been such a Force of Nature, for her child and box are evidently symbolic — the child of some creation or formation of hers which she wanted you to accept and keep in your consciousness, the box of some habitual movements which this force also wanted you to harbour. The offer to take care of you was only a way of saying that it wanted to control you. To dismiss all that was the right thing to do.

3. Constructions of your own mind in the form of dreams so as to convey to you intimations it had received or perceptions of some force of nature which, as in the last dream, it wanted the inner being to reject.



This is an instance of a dream of exact physical prevision. The power to have such dreams is comparatively rare, for ordinarily such previsions come in inner vision but not in sleep. In dreams vital or mental formations often take shape which sometimes fulfil themselves in essence, but not with this accuracy of detail.

It is only a particular class of dreams that do that [indicate the exact past and the future]. Most coherent dreams are either symbolic or indicate things that take place in the mental or vital planes rather than on the physical.

This indicates a power of conscious thought-formation. Thoughts have an effective power — usually by creating an atmosphere or tendencies — thus when one is ill, those around should not have thoughts of gloomy foreboding, grief or fear, for that works against cure. But the capacity of conscious thought-formation is a special power and uncommon. It can be acquired or come of itself by sadhana.



Dreams of this kind arise from the subconscient. It is one of the most embarrassing elements of yogic experience to find how obstinately the subconscient retains what has been settled and done with in the upper layers of the consciousness. But just for that reason these dreams are often a useful indication as they enable us to pursue things to their obscure roots in this underworld and excise them. No, it does not indicate that you are taking in any part of your consciousness your present pursuit of yoga as a stopgap, but merely that old vital tendencies and activities are still there in that mysterious and obscure subconscient limbo and that their ghosts can rise twittering to the surface when the conscious will is in abeyance. If the dream was trivial, it would seem to show that this ghost was not a strong demon like the militant Norwegian saga revenants but a phantom from an unsubstantial Hades.



It often happens that when something is thrown out of the waking consciousness it still occurs in dream. This recurrence is of two kinds. One is when the thing is gone, but the memory and impression of it remains in the subconscient and comes up in dream form in sleep. These subconscient dream-recurrences are of no importance; they are shadows rather than realities. The other is when dreams come in the vital to test or to show how far in some part of the inner being the old movement remains or is conquered. For in sleep the control of the waking consciousness and will is not there. If then even in spite of that one is conscious in sleep and either does not feel the old movement when the circumstances that formerly caused it are repeated in dream or else soon conquers and throws it out, then it must be understood that there too the victory is won. Your dream which seems to have corresponded with realities was a true experience of this kind; the old movement did come from habit, but at once you became conscious and rejected it. This is an encouraging sign and promises complete removal in a very short time.



Those dreams which are formed from subconscient impressions arranged at haphazard (subconscient mind, vital or physical) either have no significance or some meaning which is difficult to find and not very much worth knowing even if it is found. Other dreams are either simply happenings of the mental, vital or subtle physical worlds or else belong to the wider mental, vital or subtle physical planes and have a meaning which the figures of the dream are trying to communicate.



When one is in the physical consciousness, then the sleep is apt to be of the subconscious kind, often heavy and unrefreshing, the dreams also of the subconscient kind, incoherent and meaningless or if there is a meaning the dream symbols are so confused and obscure that it is not possible to follow it. It is by bringing the Mother's Light into the subconscient that this can be dispelled and the sleep becomes restful or luminous and conscious.



These experiences are normal when the inner consciousness is growing and becoming more and more the natural seat of the being — it is the spontaneous intuitive knowledge of this inner consciousness which is becoming prominent in place of the ordinary reliance of the external mind on sense data and external happenings. It is indeed the being as a whole that becomes conscious — the substance of consciousness that becomes aware of things, not an outer instrumental part.

In the sleep part of the consciousness goes out to other planes of being and sees and experiences things there. It is quite possible for the witness consciousness to follow these happenings which usually transmit themselves in a coherent transcription to the sleeping part of the consciousness — the latter receives them and they appear as clear significant dreams as opposed to the incoherent dreams of the subconscient. Or else the witness consciousness may feel itself there watching the happenings as well as here. This will probably develop after a while.



The physical mind (or else the subconscient) almost always interferes in the dream and gives its own version. It is only when there is a clear experience on the mental or vital plane that it does not try to interfere.



They are dreams of the mental and higher vital planes in which things happen with another rhythm than here and freer forces, but some of them are formative of things and events here — not that they are fulfilled exactly like prophecies but they create forces for fulfilment.



There is no solid connection [between the waking and the dream states], but there can be a subtle one. Events of the waking state often influence the dream world, provided they have a sufficient repercussion on the mind or the vital. Formations and activities of the dream planes can project something of themselves or of their influence into the waking physical state, though they seldom reproduce themselves with any exactness there. It is only if the dream consciousness is very highly developed that one can usually see things there that are afterwards confirmed by thoughts, speech or actions of people or events in the physical world.



These are dreams of the vital plane in which the vital plane takes up the spiritual experience and tries to turn it into forms of ego with a suggestion afterwards of loss of power and of consciousness and a fall. You should attach no importance to these dreams except as an indication of nature in the sleeping state.



They simply mean that when they come back, they are not conscious of having dreamed. In the sleep the consciousness goes into other planes and has experiences there and when these are translated perfectly or imperfectly by the physical mind, they are called dreams. All the time of sleep such dreams take place, but sometimes one remembers and at other times does not at all remember. Sometimes also one goes low down into the subconscient and the dreams are there, but so deep down that when one comes out there is not even the consciousness that one had dreamed.



The alternation of quiet and much speaking is natural when the physical being is being worked upon from within. When the sleep is more awake, so to say, then one has dreams of all kinds; when there is no such awareness of dreams, it is because the sleep of the body is more deep, — the dreams are there but the body consciousness does not note them or remember that it had them.



It depends on the connection between the two states of consciousness at the time of waking. Usually there is a turn over of the consciousness in which the dream-state disappears more or less abruptly, effacing the fugitive impression made by the dream events (or rather their transcription) on the physical sheath. If the waking is more composed (less abrupt) or, if the impression is very strong, then the memory remains at least of the last dream. In the last case one may remember the dream for a long time, but usually after getting up the dream memories fade away. Those who want to remember their dreams sometimes make a practice of lying quiet and tracing backwards, recovering the dreams one by one. When the dream-state is very light, one can remember more dreams than when it is heavy.



The subconscient [during sleep] remains in the body. The being really goes out into different planes of consciousness, but its experiences are not kept in the memory, because the recording consciousness is too submerged to carry the record to the waking mind.



Yes, certainly, dream experiences can have a great value in them and convey truths that are not so easy to get in the waking state.

It often happens like that. There is a change or reversal of the consciousness that takes place and the dream consciousness in disappearing takes away its scenes and experiences with it. This can sometimes be avoided by not coming out abruptly into the waking state or getting up quickly, but remaining quiet for a time to see if the memory remains or comes back. Otherwise the physical memory has to be taught to remember.



Most people move most in the vital in sleep because it is the nearest to the physical and easiest to remain. One does enter the higher planes but either the transit there is brief or one does not remember. For in returning to the waking consciousness it is again through the lower vital and subtle physical that one passes and as these are the last dreams they are more easily remembered. The other dreams are remembered only if (1) they are strongly impressed on the recording consciousness, (2) one wakes immediately after one of them, (3) one has learned to be conscious in sleep, i.e. follows consciously the passage from plane to plane. Some train themselves to remember by remaining without moving when they wake and following back the thread of the dreams.



The expression was of the psychic plane — and the music was of that domain. Very often coming out of a conscious sleep like that the inner consciousness (which heard the music) lasts for a few seconds even after waking, before it goes back and is entirely covered by the waking mind. In that case what was heard or seen in sleep would continue for those few seconds after waking.



In dreams on the vital plane there is always a deviation from the norm of the physical fact — sometimes this is because of the free play in the vital, but at others it is only a fantasy of formation either in the vital itself or in the subconscient mind which transcribes the incidents of the dream and sometimes alters them by contributions of its own.



The people of dream are very often different from the people of actuality. Sometimes it is the real man who comes on another plane — sometimes it is a thought, force etc. that put on his appearance by some trick of association or other reason.



That is unlike many others a symbol dream on the vital plane. But it is difficult to interpret these vital symbolic dreams unless they offer their own clue — they are a sort of hieroglyph in their forms. Once one gets the clue some of them can be very significant — others of course are rather trivial.



It is a very small number of dreams that can be so explained [that they arise by external stimuli] and in many cases the explanation is quite arbitrary or cannot be proved. A much larger number of dreams arise from subconscient impressions of the past without any stimulus from outside. These are the dreams from the subconscient which are the bulk of those remembered by people who live in the external mind mostly. There are also the dreams that are renderings of vital movements and tendencies habitual to the nature, personal formations of the vital plane. But when one begins to live within then the dreams are often transcriptions of one's experiences on the vital plane and beyond that there is a large field of symbolic and other dreams which have nothing to do with memory. Of course it has been proved that a very long and circumstantial dream can happen in a second or two, so that objection to Bergson's statement does not stand. But there are also prophetic dreams and many others. Memory holds together the experiences but it is absurd to identify consciousness (even in the restricted European idea of consciousness) with memory. This theory of memory is part of Bergson's fundamental idea that Time is everything. As for spirituelle in Europe mostly no distinction is made between the spiritual and the mental or vital.



A great many people have these dreams. It is the vital being that goes out in sleep and moves about in the vital worlds and has this sense of floating in the air in its own (vital) body. The waves of sea having the colour of lightning must have been the atmosphere of some vital province. I have known of some sadhaks, when they go at first out of the body in a more conscious way, thinking they have actually levitated, the vividness of the movement is so intense, but it is simply the vital body going out.



The dreams are experiences on the vital plane, actual contacts with myself and the Mother in your inner being, not symbolic though they may have symbolic elements, but expressing relations, influences or mutual workings of our consciousness with yours. The second dream has symbolic elements. The ladder is of course a symbol of an ascent from one stage to another. The snake indicates an energy, sometimes a good one, more often a bad one (vital or hostile). It may be that the energy was quiescent and therefore not alarming, but by touching it to see how it was you awoke it and you found it was something not safe to handle. There is no clear indication what this energy was. These dream-experiences do not depend on the waking thoughts as do ordinary subconscient dreams which are dreams only and not experiences. They have a life, a structure, an arrangement and forms and meanings of their own; but they are often connected with the inner condition and experiences or movements of the sadhana. It is not clear whether the flower-incident was symbolic or only something that happened on the inner plane. It might have been possible to say if it had been indicated what flower it actually was that you had given.

These bad conditions are a lapse (often due to a very slight cause) from the inner poise to the outer consciousness. When they happen do not get affected, but remain quiet, call the Mother and get back inward.



The dreams you describe are very clearly symbolic dreams on the vital plane. These dreams may symbolise anything, forces at play, the underlying structure and tissue of things done or experienced, actual or potential happenings, real or suggested movements or changes in the inner or outer nature.

The timidity of which the apprehension in the dream was an indication, was probably not anything in the conscious mind or higher vital, but something subconscient in the lower vital nature. This part always feels itself small and insignificant and has very easily a fear of being submerged by the greater consciousness — a fear which in some may amount at the first contact to something like a panic, alarm or terror.



  These are experiences of the vital plane; they have a meaning if one knows how to interpret them. This one indicates the possibility of strong attacks on the vital plane, but at the same time promises protection. These are formations of the vital plane, sometimes things that try to happen but not necessarily effective. One can observe and understand, but not allow them to influence the mind; for often adverse forces try to influence the mind by suggestion through these dream experiences.



I said this dream was an actual happening on the vital plane, not a formation. If somebody attacks you in the street, that is not a formation. But if somebody hypnotises you and suggests that you are ill — that suggestion is a formation put in by the hypnotiser.



These are dreams of the vital plane — they have probably some reference to something going on in your vital, but these dreams cannot be precisely interpreted unless there is either a clue that is clear on the surface or else you yourself can relate it to something in your experience of which you are aware. The images of the ascent and the coming down of water (consciousness or some other gift from above) are frequent and the general meaning is always the same — but the precise significance here is not clear.



It is a dream of the vital plane. In these dreams the figures of the physical life take another form and meaning and the consciousness that lives and acts among them is not the outer physical consciousness but some inner vital part of the being. The insurrection of the French soldiers is a figure of some disturbance on the vital plane which wants to happen and affect the inner life. The import of the dream is the readiness of the vital inner consciousness to put its reliance on the Mother and take refuge in her against all possible disturbances or perils of the inner life.



Yes, your feeling about the protection is perfectly true.

The dream about X and going to the Mother was an experience of something that took place on the vital plane. Things happen there that have some connection with the nature and life here, but they happen differently because there it is not the physical beings that meet, but the vital beings of people. One can gather what is the nature of one's own inner vital being — which is often very different from the physical personality that acts in front in the body. By the acting of the consciousness in these dreams the inner parts of the being begin to be more active and have more influence on the outer nature. Your inner vital being seems from the dream experiences that you have related to be very strong, faithful, clear-minded, resolute, able to deal with the hostile forces and their activities in the right way and do the right thing.

The sensation of going somewhere means that part of the consciousness is going into some other plane than the physical. The men you saw and also the vision that came afterwards belonged to these supraphysical worlds. The vision seems to be symbolic of something from above, but of what is not quite clear from the details. Gold is the colour of the Truth that comes from above.



The physical is not the only world; there are others that we become aware of through dream records, through the subtle senses, through influences and contacts, through imagination, intuition and vision. There are worlds of a larger subtler life than ours, vital worlds; worlds in which Mind builds its own forms and figures, mental worlds; psychic worlds which are the soul's home; others above with which we have little contact. In each of us there is a mental plane of consciousness, a psychic, a vital, a subtle physical as well as the gross physical and material plane. The same planes are repeated in the consciousness of general Nature. It is when we enter or contact these other planes that we come into connection with the worlds above the physical. In sleep we leave the physical body, only a subconscient residue remaining, and enter all planes and all sorts of worlds. In each we see scenes, meet beings, share in happenings, come across formations, influences, suggestions which belong to these planes. Even when we are awake, part of us moves in these planes, but their activity goes on behind the veil; our waking minds are not aware of it. Dreams are often only incoherent constructions of our subconscient, but others are records (often much mixed and distorted) or transcripts of experiences in these supraphysical planes. When we do sadhana, this kind of dream becomes very common; then subconscious dreams cease to predominate.

The forces and beings of the vital world have a great influence on human beings. The vital world is on one side a world of beauty, — the poet, artist, musician are in close contact with it; it is also a world of powers and passions, lusts and desires, — our own lusts and desires, and passions and ambitions can put us into connection with the vital worlds and their forces and beings. It is again a world of things dark, dangerous and horrible. Nightmares like X's are contacts with this side of the vital plane. Its influences are also the source of much in men that is demoniac, dirty, cruel and base.

This experience of X is a contact with something on the wrong side of the vital plane. Her visions of gods, goddesses, etc., are vital world experiences on the other side. This one is an attempt of some vital force to get some kind of control on her acting on her through her fear. If she were not afraid, it could not invade her. If she suffers in her waking hours from desires or despondencies and depressions, that also would help to make her enter these worlds in sleep or have a connection with them. Her experiences as you reported them showed a very great power of entry into the vital plane on the good side — these dream experiences are the other side. As they are dreams, they are not so dangerous as a similar experience in meditation would be, but all the same they are very undesirable.

If such an invasion is attempted, the one thing to do is to fight it out as she did and at the same time to call the Mother. The rule should be to call the Mother before sleeping, to concentrate on her and try to feel the Mother's protection around her and go with that into sleep. In the dream itself a habit of calling the Mother when in difficulty or peril should be formed; many sadhaks do it. Not to allow the invasion, any invasion of any power or being, whether in dream, meditation or otherwise — no force except the Divine Force, means to reject it, never to give assent, whether through attention or through weakness. To cut connection can be done by will within, a will of rejection, a concentration on higher things than the things of the vital plane; also by rejection of vital desires or despondencies and depressions, if she has them. Let her aspire most for the higher spiritual experiences, the psychic opening, calm, peace, purity, the opening to the higher light, strength, bliss, knowledge.

One thing, she should not lead too sequestered a life; some opening on the physical world is needed, also some normal mental activities of a healthy character.



These are dreams sent from the vital world. There are three things she must develop with regard to them:

(1) to get the habit of calling the Mother at once in the dream itself;

(2) not to fear — if one does not fear, these other world forces become helpless;

(3) to put no belief in the reality of such formations and regard them only as suggestions put into form, just as one gets a frightful imagination of this or that happening but the reason knows it to be a mere work of imagination and is not moved by it.



Your experience of the peace in the body was a very good one. As for the bad dream, it was a hostile formation from the vital world — a suggestion in a dream form intended to upset you. These things should be dismissed — you should say in yourself “It is false — no such thing can happen” and throw it away as you would a wrong suggestion in the waking state.



These things that come to frighten you are merely impressions thrown on you by small vital forces which want to prevent you (by making you nervous) pushing on the sadhana. They can really do nothing to you, only you must reject all fear. Keep always this thought when these things come “The Mother's protection is with me, nothing bad can happen”, — for when there is the psychic opening and one puts one's faith in the Mother, that is sufficient to ward these things off. Many sadhaks learn, when they have alarming dreams, to call the Mother's name in the dream itself and then the things that menace them become helpless or cease. You must therefore refuse to be intimidated and reject these impressions with contempt. If there is anything frightening, call down the Mother's protection.

The heat you felt was probably due to some difficulty in the force coming down below the centre between the eyes where it has been working up till now. When such sensations or the unease you once felt or similar things come, you must not be alarmed, but remain quiet and let the difficulty pass.

What you had before that, the moonlight in the forehead was this working on the centre there between the eyebrows, the centre of the inner mind, will and vision. The moonlight you saw is the light of spirituality and it was this that was entering into your mind through the centre, with the effect of the widening in the heart like a sky filled with moonlight. Afterwards came some endeavour to prepare the lower part of the mind whose centre is in the throat and join it with the inner mind and make it open; but there was some difficulty, as is very usually the case, which caused the heat. It was probably the fire of tapas, Agni, trying to open the way to this centre.

The experience of being taken up into the sky is a very common one and it means an ascent of the consciousness into a higher world of light and peace.

The idea that you must go more and more within and turn wholly to the Mother is quite right. It is when there is no attachment to outward things for their own sake and all is only for the Mother and the life through the inner psychic being is centred in her that the best condition is created for the spiritual realisation.



The dream was of a kind one often has in the vital plane — in which one gets into inextricable difficulties till suddenly one finds the way out. Gujerat in the dream was not Gujerat, but only a symbol of one part of the vital world which is opposed to the spiritual life and full of vital powers that come in the way either by fraud or by force. These dreams are indications of certain parts of vital nature (not one's own, but the general vital Nature) which stand in the way of spiritual fulfilment. When one goes there and masters them, then one is free from any intervention of these parts of Nature in the sadhana.



These dreams are quite symbolical of the vital forces that come and attack you. If you face them with courage they are reduced to helplessness. I don't think that it is at all your father and brother that you meet — although something of their hostile feelings may be taken advantage of by those forces to take their figures — also they may do it in order to create sympathy in you and prevent you from acting against them. But apart from that the figures of the physical mother and father and relatives are very often symbolical of the physical or the hereditary nature or generally of the ordinary nature in which we are born.



In these dreams the parents or relatives mean the ordinary forces of the physical consciousness (the old nature).



These dreams are of the vital plane. Those about going home come from a part of the vital which still keeps the memory of the past relations and goes there during the sleep. The dreams about the Mother record meetings with her on the vital plane. For the first you should throw them away when you awake and not let your vital keep their impress. The experiences you had there (of the Mother coming in the heart and telling you) were psychic in character, not of the vital dream kind.

The difficulty you have in sadhana may come from the vital or physical mind becoming active. That often happens after the first experiences of calm and silence. One has to detach oneself from these activities in meditation as a witness and call down the original calm into these parts also. But this may take time. If one can in meditation sufficiently isolate oneself from the surroundings and go inside, the quietude comes more quickly.



When you practise yoga, the consciousness opens and you become aware — especially in sleep — of things, scenes, beings, happenings of other (not physical) worlds and yourself in sleep go there and act there. Very often these things have an importance for the sadhana. So you need not regret seeing all this when you sleep or meditate.

But in no case should you fear. The fact that you were able to destroy the beings that fought with you (these were beings of a hostile vital world) is very good, for it shows that in your vital nature somewhere there is strength and courage. Moreover, using the Mother's name and having her protection, you should fear nothing.



The running away [in dream] is a symbol of the inertia in part of the being which allows the forces to invade, drawing back from them and losing ground instead of facing and destroying them.



It is evident that X's experience was only what is called a nightmare — an attack in sleep from some force of the vital world, to which he probably opened himself in some way, it may be by answering to the man from the street who carried the worst vital atmosphere around him. The figure of the woman was only a form given by his subconscient mind to this force. These forces are around everywhere, not only in one particular room or house, and if one opens the door to them, they come in wherever you are. It would have no importance but for the nervous reaction of irrational terror indulged in by X. One who wants to do sadhana has no business to indulge in such panics; it is a weakness incompatible with the demands of the yoga and, if one cannot throw it aside, it is safer not to try the yoga.



The depression coming on you in sleep must have been due to one of two causes. It might have been the trace left by an unpleasant experience in some disagreeable quarter of the vital worlds, and there are places in plenty of that kind there. It can hardly have been an attack, for that would surely have left a more distinct impression of something having happened, even if there was no actual memory of it; but merely to enter into certain places or meet their inhabitants or enter into contact with their atmosphere can have, unless one is a born fighter and takes an aggressive pleasure in facing and conquering these ordeals, a depressing and exhausting effect. If that is the cause, then it is a question of either avoiding these places, which can be done by an effort of will, once one knows that it is this which happens, or putting around you a special protection against the touch of that atmosphere. The other possible cause is a plunge into a too obscure and subconscient sleep — that has sometimes the effect you describe. In any case, do not allow yourself to be discouraged when these things happen; they are common phenomena one cannot fail to meet with as soon as one begins to penetrate behind the veil and touch the occult causes of the psychological happenings within us. One has to learn the causes, note and face the difficulty and always react — never accept the depression thrown on one, but react as you did the first time. If there are always forces around which are concerned to depress and discourage, there are always forces above and around us which we can draw upon, — draw into ourselves to restore, to fill up again with strength and faith and joy and the power that perseveres and conquers. It is really a habit that one has to get of opening to these helpful forces and either passively receiving them or actively drawing upon them — for one can do either. It is easier if you have the conception of them above and around you and the faith and the will to receive them — for that brings the experience and concrete sense of them and the capacity to receive at need or at will. It is a question of habituating your consciousness to get into touch and keep in touch with these helpful forces — and for that you must accustom yourself to reject the impressions forced on you by the others, depression, self-distrust, repining and all similar disturbances.

As for the actual mastery of a situation by occult powers, it can only come by use and experiment — as one develops strength by exercises or develops a process in the laboratory by finding out through the actual use of a power how it can and ought to be applied to the field in which it operates. It is of no use waiting for the strength before one tries; the strength will come with repeated trials. Neither must you fear failure or be discouraged by failure — for these things do not always succeed at once. These are things one has to learn by personal experiences, how to get into touch with the cosmic forces, how to relate or equate our individual action with theirs, how to become an instrument of the Master Consciousness which we call the Divine.

There is something a little too personal in your attitude — I mean the insistence on personal strength or weakness as the determining factor. After all, for the greatest as for the smallest of us our strength is not our own but given to us for the game that has to be played, the work that we have to do. The strength may be formed in us, but its present formation is not final, — neither formation of power nor formation of weakness. At any moment the formation may change — at any moment one sees, especially under the pressure of yoga, weakness changing into power, the incapable becoming capable, suddenly or slowly the instrumental consciousness rising to a new stature or developing its latent powers. Above us, within us, around us is the All-Strength and it is that that we have to rely on for our work, our development, our transforming change. If we proceed with the faith in the work, in our instrumentality for the work, in the Power that missions us, then in the very act of trial, of facing and surmounting difficulties and failures, the strength will come and we shall find our capacity to contain as much as we need of the All-Strength of which we grow more and more perfect vessels.


1 Fasting comes under the head; it is of no use for this purpose. Abandon that idea altogether.


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