Home Page | Workings | Workings by Sri Aurobindo | Letters on Yoga



Volume 3. Part Four

5. Transformation of the Subconscient and the Inconscient


So long as there is not the supramental change down to the subconscient, complete and full, the lower nature has always a hold on some part of the being.



The subconscient difficulty is the difficulty now — because the whole struggle in the general sadhana is now there. It is in the subconscient, no longer in vital or conscious physical that the resistance is all massed together.



The inner being does not depend on the subconscient, but the outer has depended on it for thousands of lives — that is why the outer being and physical consciousness's habit of response to the subconscient can be a formidable obstacle to the progress of the sadhana and is so with most. It keeps up the repetition of the old movements, is always pulling down the consciousness and opposing the continuity of the ascent and bringing the old nature or else the tamas (non-illumination and non-activity) across the descent. It is only if you live wholly and dynamically in the inner being and feel the outer as a quite superficial thing that you can get rid of the obstruction or minimise it until the transformation of the outer being can be made complete.



The subconscient is a dark and ignorant region, so that it is natural that the obscurer movements of the Nature should have more power there. It is so indeed with all the lower parts of the nature from the lower vital downwards. But it does send up good things also though more rarely. It has in the course of the sadhana to be illumined and made a support of the higher consciousness in the physical nature instead of a basis of the instinctive lower movements.



The subconscient is to be penetrated by the light and made a sort of bed-rock of truth, a store of right impressions, right physical responses to the Truth. Strictly speaking, it will not be subconscient at all, but a sort of bank of true values held ready for use.



The work [of sadhana in the subconscient] is of a general nature, not individual, but necessarily everyone here is to some extent affected by it. If consciousness and light is not brought into the subconscient, then there can be no change. For it is in the subconscient that there are the seeds of all the old lower vital instincts and movements and however much they may be cleared in the lower vital itself, they may sprout up again from below. Also the subconscient is the secret basis of the bodily consciousness. The subconscient must admit into itself the higher consciousness and the Truth light.



It is only if the mind is silent that the subconscient can be empty. What has to be done is to get all the old ignorant unyogic stuff out of the subconscient.



If the subconscient is emptied, it would mean that you have got beyond the ordinary consciousness and the subconscient itself is prepared to be an instrument of the Truth.



[First effects of the light penetrating and changing the subconscient:]

1. The subconscient begins to show more easily what is in it.

2. Things rising from there come to the awareness of the mind before they can touch or affect the consciousness.

3. The subconscient becomes less the refuge of the ignorant and obscure movements and more an automatic response of the material to the higher consciousness.

4. It gives less covert and less passage to the suggestions of the hostile forces.

5. It is more easy to be conscious in sleep and to have higher forms of dream experience. Hostile dreams — e.g. sex-suggestions can be met and stopped in the dream itself and any result like emission prevented.

6. A waking will put on the dream state before sleeping becomes more and more effective.



The conscious parts have to be prepared first — impossible to deal successfully with the subconscient till then, except in points and details. Just as the musician has first to learn the right principle and execution of his music with his mind and vital (aesthetic) perception and will — and teach his fingers to execute it — afterwards the subconscient in his fingers will learn its work and do the right thing of itself — e.g. touching the right keys without his eyes having to follow.



It is because the subconscient being just below the physical, the enlightened physical can act on it directly and completely in a way in which mind and vital cannot and by this direct action can help to liberate the mind and vital also.



It is not a fact that formless things can have no power — all that is necessary is that they should have a force in them. The subconscient influences the body because all in the body has developed out of the subconscient and all in itself still is only half conscious and much of its action can be called subconscious. It is therefore much more easily influenced by the subconscious than by the conscious mind and conscious will or even the vital mind and vital will except in those things in which a conscious mental or vital control has been established and the subconscious itself has accepted it. If it were not so, man's control of his actions and physical states would be complete, there would be no illness or if there were, it would be immediately cured by mental action. But it is not so. For that reason the higher consciousness has to be brought down, the body and the subconscient enlightened by it and accustomed to obey its control.



What you write is correct. When the physical consciousness has to be changed it is of course essential to work in the subconscient, as it has a great influence on the physical which is very dependent on it. The loss of consciousness comes naturally at first when the subconscient is being worked upon. You have to be careful that it does not become habitual. If you react with a will for the change of this tendency (no struggle is needed) it will pass in time.



It [the subconscient vital-physical] is not in touch with the psychic at all. It is full of obscurity, not conscient, entirely ignorant.



The material is for the most part subconscient — it depends upon the subtle parts for its waking consciousness.



It is good. Emptiness and silence of the consciousness prepare the being to live within with the outer consciousness only as a means of communication and action on the physical world instead of living in the external only.

As there is a superconscient (something above our present consciousness) above the head from which the higher consciousness comes down into the body, so there is also a subconscient (something below our consciousness) below the feet. Matter is under the control of this power, because it is that out of which it has been created — that is why matter seems to us to be quite unconscious. The material body is very much under the influence of this power for the same reason; it is why we are not conscious of what is going on in the body, for the most part. The outer consciousness goes down into this subconscient when we are asleep, and so it becomes unaware of what is going on in us when we are asleep except for a few dreams. Many of these dreams rise up from the subconscient and are made up of old memories, impressions etc. put together in an incoherent way. For the subconscient receives impressions of all we do or experience in our lives and keeps these impressions in it, sending up often fragments of them in sleep. It is a very important part of the being, but we can do nothing much with it by the conscious will. It is the higher Force working in us that in its natural course will open the subconscient to itself and bring down into it its control and light.

The not-speaking mind is all right. It helps usually at this stage the concentration of the being.



The dream you had was really a rising up of past formations or impressions from the subconscient. All that we do, feel or experience in life leaves an impression, a sort of essential memory of itself in the subconscient and this can come up in dreams even long after those feelings, movements or experiences have ceased in the conscious being, — still more when they have been recent and are only now or lately thrown away from the mind or vital. Thus long after one has ceased to think of old acquaintances or relatives dreams about them go on coming up from this source. So too when sex or anger no longer troubles the conscious vital, dreams of sex or dreams of anger and strife can still rise. It is only when the subconscient is cleared that they cease; meanwhile they are of not much importance (provided one understands what they are and is not affected) so long as the old movements are not allowed to recur or remain in the waking state.



It [insincerity in the subconscient vital] can only be dangerous if the waking mind accepts it. All the same, so long as it remains in the subconscient, it keeps a seed of possibility — so it must be got out altogether.



What is happening just now is that there is a great uprush of the subconscient in which are the seeds or the strong remnants of the habitual difficulties of the nature. But its character is a confusion and obscurity without order or clear mental or other arrangement — it is a confused depression, discouragement, inability to progress — a feeling of what are we doing? why are we here? how can we go on? will anything ever be attained? and along with it old difficulties recurring in a confused and random but often violent and distressing fashion.

You cannot “begin” again; it would be too difficult a thing in this confusion. You have to get back to the point at which you deviated. If you can get back to the Peace that was coming and with it aspire to the freedom and wideness of the Purusha consciousness forming a point d'appui of detachment and separation from all this confusion of the subconscient Prakriti, then you will have a firm ground to stand upon and proceed. But for that you must make your choice firmly and refuse to be upset at every moment and diverted from it.



There is always a great deal to do in the subconscient. But if you especially feel it [the need of clearance in the subconscient] it must be that the time for clearing it has come. If the other parts keep open and responsive this should not give too much trouble.



All that is probably things that rise from the subconscient — or perhaps the subconscient itself is being worked upon to arrive at a state of light and peace. It sometimes enters into a happy condition, sometimes into a neutral one, sometimes it raises up a causeless sorrow. The movements of the subconscient take place even without reason, of themselves, owing to the inherent habit in Nature, that is why the grief is without discoverable cause. It is only because it is in the subconscient that you cannot locate it. When the grief comes, you must dissociate yourself from it and reject it, not taking it as your own, until it ceases to come and call down the Mother's peace and Ananda in its place.



It is good; we will certainly help you in the way you ask us.

As for the mood that came on you, it comes up from the subconscient, where things of the old nature sink when they are rejected. When moods come up like that, you have to remain quiet and call the Mother till it is gone. After a time this power of mechanical repetition without reason from the subconscient gets worn out and disappears — then these moods come no more.



It is most probably something that has come from outside and covered. This happens at this stage when the working is in the physical and subconscient — for that is the nature of these parts, to live in the external with the inner being covered up by a sort of natural veil of obscurity. Therefore when one makes the opening through this veil, it has a tendency to come back. When that happens, one has to remain undisturbed and call down the Force and Light from above to remove the obstacle. This must be done till the opening is permanent and complete and no covering is possible.



It is always so with the impressions left in the subconscient physical. One day they come as pale and distant things, with no life in them, another they seem to get a certain force. It depends on whether they are caught up by a current of force from the universal or rise up of themselves with no force except what is left in them from the past.



What must have happened was that as the physical consciousness is now being worked upon, all the past impressions (which usually remain in the subconsciousness and rise up from time to time and meanwhile influence the thought and action and feelings without being noticed) rose up in a mass and threw themselves on the consciousness. This usually happens in order that the sadhak may see and reject them and get liberated entirely (in the subconscious as well as the conscious parts) from his physical past. That is why you felt afterwards the sense of release. The throat is the centre of the externalising mind (physical mind).



It is most probably from the subconscient. When these memories arise, they should be treated on the basis that they have arisen in order to be dissolved and dismissed, so that by their persistent dissolution one may not be tied by the impressions in the subconscient to the past (that is the machinery of Karma) but free for the spirit's unbound future.

The best is when you can get the true knowledge about it, why it happened and what purpose it served; then it goes easily.



This review of the past is a very good sign, for it usually comes when there is a preparation of the physical consciousness and subconscient for change. One has not to regret the stumbles of the past but look with a quiet eye and understand, for all came — the stumbles included — as part of the necessary experience by which the being learns and advances through error to the Light and through the imperfections of Nature towards the divine perfection.



What you describe seems to be in its nature an uncontrolled rushing up of the subconscient taking the form of a mechanical recurrence of old thoughts, interests or desires with which the physical mind is usually occupied. If that were all, the only thing would be to reject them, detach yourself and let them pass till they quieten down. But I gather from what you write that there is an attack, an obscure force using these recurrences to invade and harass the mind and body. It would be helpful if you could give an exact description of the main character of the thoughts that come, what things and ideas they are concerned with etc. But in any case the one thing to do is to open yourself to the Mother's force by aspiration, thought of the Mother or any other way and let it drive out the attack. We shall send Force continually till this is done. It will be better to let us know every three days or so how you go on, for that will help to make the action of the Force more precise.



These cravings and desires are old habits of the physical which came to it from the universal Nature and which it accepted and took as part of itself and its life. When these things are rejected by the waking consciousness they try to take refuge in the subconscient or else in what may be called the environmental consciousness and from there they press upon the consciousness trying to recover their hold or simply to recur for a time. If they are in the subconscient they come up most usually in dreams, but they may also surge up into the waking consciousness. If they come from the environment they take the form of thought-suggestions or impulses or a vague restless or disturbing pressure. It is probably this environmental pressure that you feel. When the body is full of the new consciousness, Peace and Power at the same time, then this outward pressure is felt but can no longer disturb and finally it recedes to a distance (no longer pressing immediately on the physical mind or body) and either gradually or rapidly disappears.

By environmental consciousness I mean something that each man carries around him, outside his body, even when he is not aware of it, — by which he is in touch with others and with the universal forces. It is through this that the thoughts, feelings etc. of others pass to enter into one — it is through this also that waves of the universal force — desire, sex, etc. come in and take possession of the mind, vital or body.



These thoughts that attack in sleep or in the state between sleep and waking do not belong to any part of your conscious being, but come either from the subconscient or from the surrounding atmosphere through the subconscient. If they are thoughts you had in the past and have thrown out from you, then what rises must be impressions left by them in the subconscient — for all things thought, felt or experienced leave such impressions which can rise from there in sleep. Or the thoughts can have gone out from you into the environmental consciousness, that is, an atmosphere of consciousness which we carry around us and through which we are connected with universal Nature and from there they may be trying to return upon you. As it is difficult for them to succeed in the waking state, they take advantage of the absence of conscious control in sleep and appear there. If it is something new and not yours, then it can be neither of these, but an attack of some outside Force.

It is to be hoped that as you have rejected them, they will not come again, but if they do, then you must put a conscious will before going to sleep that they should not come. A suggestion of that kind on the subconscient is often successful, if not at once, after a time; for the subconscient learns to obey the will put upon it in the waking state.



What is taking place, the subsiding of the surge of subconscient thoughts and movements, and their pressure on the mind, is just what ought to take place. It is not a suppression or pulling back into the subconscient, it is an expulsion from the conscious self into which it has arisen. It is true that something more may rise from the subconscient, but it will be what is still left there. What is now rejected, if it goes anywhere and is not abolished, will go not into the subconscient but into the surrounding consciousness which one carries around him — once there it no longer belongs to oneself in any way and if it tries to return it will be as foreign matter which one has not to accept or allow any longer. These are the two last stages of rejection by which one gets rid of the old things of the nature, they go down into the subconscient and have to be got rid of from there or they go out into the environmental consciousness and are no longer ours.

The idea that one should let what rises from the subconscient go on repeating itself till it is exhausted is not the right idea. For that would needlessly prolong the troubled condition and might be harmful. When these things rise they have to be observed and then thrown out, not kept.



Sri Aurobindo was unable up till now to answer your letter... but these answers, given below point by point, are still sent as he thinks they may be of use to you for your future sadhana:

1. “Ugly scenes” etc. —

This must be something rising up from the subconscient in which there are many strange things of the kind — or else it is formations thrown on the lower vital consciousness from the corresponding plane in universal Nature where there are forces which take delight in dirt and ugliness and all kinds of perversities. In either case a steady detached rejection is the reaction required.

2. There is no objection to using one's bed as āsana.

3. Sex trouble —

This is a quite usual phenomenon when one stops sexual activity and rejects it in the conscious mind and vital. It takes refuge in the subconscient where the mind has no direct control and comes up in the form of dreams causing emission. That lasts so long as the subconscient itself is not cleared. This can sometimes be done by putting a strong will or, if possible, a concrete current of Force on the sex-centre before sleeping against this thing happening. The success is not always immediate, but if effectively done it tends first to reduce frequency and finally stop it.

These things (accumulation of urine, hot stimulating food etc.) are all predisposing or auxiliary causes or can be so. There is often as described a rhythm in this subconscient urge — it happens at a particular time in the month or else after a fixed period of time (week, fortnight, month, six months).

4. Classifications of Samadhi in Vedanta —

For this yoga these divisions are not so important.

5. Experience of Samadhi —

It is not indispensable at this stage; but if it comes of itself, it can be allowed to develop. But experience in the waking state is more important for this yoga. Samadhi is a help for reaching the inner depths of the consciousness. One is able to go more easily by it inward below the surface being to get into direct contact with other supraphysical planes of experience, to pass into other worlds and return, to contact happenings distant in space and time, to see what is in the supraconscient and to enter into what is supraconscient to our mental status.

6. The cosmic Consciousness; the psychic —

These things cannot be sufficiently dealt with in a short compass. The ordinary consciousness of man is confined to his own individuality — he can enter into the consciousness of others and of the universe only by indirect means or a superficial and incomplete apprehension, by sense experience, contacts of emotional sympathy, mental concepts, analogy with his own movements, inference. In yoga at a certain point this limitation breaks down, the consciousness enlarges itself, becomes directly aware of the Cosmic Self and knows the individual self to be one with it; of the Cosmic Energy and meets directly the action of the cosmic forces; of the cosmic mind, life, matter and feels first a contact of its individual mind, life, body with them, then a unity in which one's own individual mentality, vitality, physicality is felt as only a part of the universal, a wave of the ocean, a dynamo receiving and formulating the universal forces. Finally, the individual melts into the cosmic Consciousness, the whole world is felt in oneself and oneself suffused through the world — it is the cosmic Consciousness, Mind, Life, material Energy that works through the individual function. The separate ego either does not exist or is only a convenience for the universal Spirit and its action. This is the complete consummation of the cosmic Consciousness, but in its fullness it is not common, belonging properly to what we may call the overmind realisation; but a constant partial and growing experience of it or an increasing contact with the cosmic Consciousness is a normal part of yoga.

What is meant in the terminology of the yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature.



Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind — to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms — runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, — and even of that it knows only a few ill-lit corners, — is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.

The system of getting rid of things by anubhava can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicāra or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairāgya, and the will towards perfection can be carried down into the recalcitrant part of the nature.

The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them. Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.



I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, — yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna eṣām. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.



There is another cause of the general inability to change which at present afflicts the sadhak. It is because the sadhana, as a general fact, has now and for a long time past come down to the Inconscient; the pressure, the call is to change in that part of the nature which depends directly on the Inconscient, the fixed habits, the automatic movements, the mechanical repetitions of the nature, the involuntary reactions to life, all that seems to belong to the fixed character of a man. This has to be done if there is to be any chance of a total spiritual change. The Force (generally and not individually) is working to make that possible, its pressure is for that, — for, on the other levels, the change has already been made possible (not, mind you, assured to everybody). But to open the Inconscient to light is a herculean task; change on the other levels is much easier. As yet this work has only begun and it is not surprising that there seems to be no change in things or people. It will come in time, but not in a hurry.

As for experiences, they are all right but the trouble is that they do not seem to change the nature, they only enrich the consciousness — even the realisation, on the mind level, of the Brahman seems to leave the nature almost where it was, except for a few. That is why we insist on the psychic transformation as the first necessity — for that does change the nature — and its chief instrument is bhakti, surrender, etc.



The sunlit path can only be followed if the psychic is constantly or usually in front or if one has a natural spirit of faith and surrender or a face turned habitually towards the sun or psychic predisposition (e.g. a faith in one's spiritual destiny) or, if one has acquired the psychic turn. That does not mean that the sunlit man has no difficulties; he may have many, but he regards them cheerfully as “all in the day's work”. If he gets a bad beating, he is capable of saying, “Well, that was a queer go but the Divine is evidently in a queer mood and if that is his way of doing things, it must be the right one; I am surely a still queerer fellow myself and that, I suppose, was the only means of putting me right.” But everybody can't be of that turn, and surrender which would put everything right is, as you say, difficult. At least it is difficult to do completely. That is why we do not insist on total surrender at once, but are satisfied with a little to begin with, the rest to grow as it can.

I have explained to you why so many people (not by any means all) are in this gloomy condition, dull and despondent. It is the tamas, the inertia of the Inconscient, that has got hold of them. But also it is the small physical vital which takes only an interest in the small and trivial things of the ordinary daily and social life and nothing else. When formerly the sadhana was going on on the higher levels (mind, higher vital, etc.), there was plenty of vigour and verve and interest in the details of the Ashram work and life as well as in an inner life; the physical vital was carried in the stream. But for many this has dropped; they live in the unsatisfied vital physical and find everything desperately dull, gloomy and without interest or issue. In their inner life the tamas from the Inconscient has created a block or a bottle-neck and they do not find any way out. If one can keep the right condition and attitude, a strong interest in work or a strong interest in sadhana, then this becomes quiescent. That is the malady. Its remedy is to keep the right condition and to bring gradually or, if one can, swiftly, the light of the higher aspiration into this part of being also, so that whatever the conditions of the environment, it may keep, it also, the right poise. Then the sunlit path would seem less impossible.



The extreme acuteness of your difficulties is due to the yoga having come down against the bed-rock of Inconscience which is the fundamental basis of all resistance in the individual and in the world to the victory of the Spirit and the Divine Work that is leading toward that victory. The difficulties themselves are general in the Ashram as well as in the outside world. Doubt, discouragement, diminution or loss of faith, waning of the vital enthusiasm for the ideal, perplexity and a baffling of the hope for the future are the common features of the difficulty. In the world outside there are much worse symptoms such as the general increase of cynicism, a refusal to believe in anything at all, a decrease of honesty, an immense corruption, a preoccupation with food, money, comfort, pleasure, to the exclusion of higher things, and a general expectation of worse and worse things awaiting the world. All that, however acute, is a temporary phenomenon for which those who know anything about the workings of the world-energy and the workings of the Spirit were prepared. I myself foresaw that this worst would come, the darkness of night before the dawn; therefore I am not discouraged. I know what is preparing behind the darkness and can see and feel the first signs of its coming. Those who seek for the Divine have to stand firm persist in their seeking; after a time, the darkness will fade and begin to disappear and the Light will come.




I know that this is a time of trouble for you and everybody. It is so for the whole world. Confusion, trouble, disorder and upset everywhere is the general state of things. The better things that are to come are preparing or growing under a veil and the worse are prominent everywhere. The one thing is to hold on and hold out till the hour of light has come.




I am afraid I can hold out but cold comfort — for the present at least — to those of your correspondents who are lamenting the present state of things. Things are bad, are growing worse and may at any time grow worst or worse than worst if that is possible — and anything, however paradoxical, seems possible in the present perturbed world. The best thing for them is to realise that all this was necessary because certain possibilities had to emerge and be got rid of, if a new and better world was at all to come into being: it would not have done to postpone them for a later time. It is, as in yoga, where things active or latent in the being have to be put into action in the light so that they may be grappled with and thrown out or to emerge from latency in the depths for the same purificatory purpose. Also they can remember the adage that night is darkest before dawn and that the coming of dawn is inevitable. But they must remember too that the new world whose coming we envisage is not to be made of the same texture as the old and different only in pattern, and that it must come by other means — from within and not from without; so the best way is not to be too much preoccupied with the lamentable things that are happening outside, but themselves to grow within so that they may be ready for the new world, whatever the form it may take.




Remain firm through the darkness; the light is there and will conquer.


in German

in Russian

in French