SECTION THREE 

Basic Requisites of the Path

       

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

 

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

 

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

 

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

 

Mental theories are of no fundamental importance, for the mind forms or accepts the theories that support the turn of the being. 

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What is important is that turn and the call within you.

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

 

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

 

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

 

The push to drown oneself in the Divine is very rare. It is usually 

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

 

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

 

It is very evident that X has had a sudden opening to spiritual experience – a surprisingly sudden opening, one would think, but it happens often in that way, especially if there is a sceptical mind outside and a soul ready for experience within. In such cases also it comes often after a blow such as his brother's illness, 

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

 

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

 

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

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

 

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

 

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

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

 

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

 

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

 

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

 

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

The Light is the light of the Divine Consciousness. The aim of this yoga is first to come into contact with this consciousness and then to live in its light and allow the light to transform the 

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whole nature, so that the being may live in union with the Divine and the nature become a field for the action of the divine Knowledge, the divine Power and the divine Ananda.

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

 

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

 

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

 

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

 

When one enters into the true (yogic) consciousness then you see that everything can be done, even if at present only a slight beginning has been made; but a beginning is enough, since the Force, the Power are there. It is not really on the capacity of the outer nature that success depends, (for the outer nature all self-exceeding seems impossibly difficult,) but on the inner being and to the inner being all is possible. One has only to get into contact with  

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the inner being and change the outer view and consciousness from the inner; that is the work of the sadhana and it is sure to come with sincerity, aspiration and patience.

 

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

 

It goes without saying that the qualities you speak of are helpful in the approach to the spiritual path, while the defects you enumerate are each a serious stumbling-block in the way. Sincerity especially is indispensable to the spiritual endeavour, and crookedness a constant obstacle. The sattwic nature has always been held to be the most apt and ready for the spiritual life, while the rajasic nature is encumbered by its desires and passions. At the same time, spirituality is something above the dualities, and what is most needed for it is a true upward aspiration. This may come to the rajasic man as well as to the sattwic. If it does, he can rise by it above his failings and desires and passions, just as the other can rise beyond his virtues, to the Divine Purity and Light and Love. Necessarily, this can only 

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happen if he conquers his lower nature and throws it from him; for if he relapses into it, he is likely to fall from the path or at least to be, so long as the relapse lasts, held back by it from inner progress. But for all that the conversion of great sinners into great saints, of men of little or no virtue into spiritual seekers and God-lovers has frequently happened in religious and spiritual history – as in Europe St. Augustine, in India Chaitanya's Jagai and Madhai, Bilwamangal and many others. The house of the Divine is not closed to any who knock sincerely at its gates, whatever their past stumbles and errors. Human virtues and human errors are bright and dark wrappings of a divine element within which once it pierces the veil, can burn through both towards the heights of the Spirit.

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

 

It can be put like that; but virtuous and sinners is a wrong description; for it is not true that virtuous people suffer more than sinners. Many sinners are people who are preparing to turn  

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to the Divine and many virtuous people have a long run of lives yet to go through before they will think of it.

 

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

 

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

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

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

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

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

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

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

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

 

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

I cannot see any ground for such a conclusion; it is contrary to all experience. Europeans throughout the centuries have practised with success spiritual disciplines which were akin to oriental yoga and have followed, too, ways of the inner life which came to them from the East. Their non-oriental nature did not stand in their way. The approach and experiences of Plotinus and the European mystics who derived from him were identical, as has been shown recently, with the approach and experiences of one type of Indian yoga. Especially, since the introduction of Christianity, Europeans have followed its mystic disciplines which were one in essence with those of Asia, however much 

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

Your explanation of the ability of many Westerners to practise Indian yoga seems to be that they have a Hindu temperament in a European or American body. As Gandhi is inwardly a moralistic Westerner and Christian, you say, so the other non-oriental members of the Ashram are essentially Hindus in outlook. But what exactly is this Hindu outlook? I have not myself 

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

What are the differences after all from the viewpoint of yoga between the sadhak of Indian and the sadhak of occidental birth? You say the Indian has his yoga half done for him, – first, because he has his psychic much more directly open to the Transcendent Divine. Leaving out the adjective, (for it is not many who are by nature drawn to the Transcendent, most seek more readily the Personal, the Divine immanent here, especially if they can find it in a human body,) there is there no doubt an advantage. It arises simply from the strong survival in India of an atmosphere of spiritual seeking and a long tradition of practice and experience, while in Europe the atmosphere has been lost, the tradition interrupted, and both have to be rebuilt. There is an absence too of the essential doubt which so much afflicts the minds of Europeans or, it may be added, Europeanised Indians, although that does not prevent a great activity of a practical and 

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very operative kind of doubt in the Indian sadhak. But when you speak of indifference to fellow human beings in any deeper aspect, I am unable to follow your meaning. My own experience is that the attachment to persons – to mother, father, wife, children, friends – not out of sense of duty or social relationship, but through close heart-ties is quite as strong as in Europe and often more intense; it is one of the great disturbing forces in the way, some succumbing to the pull and many, even advanced sadhaks, being still unable to get it out of their blood and their vital fibre. The impulse to set up a “spiritual” or a “psychic” relationship with others – very usually covering a vital mixture which distracts them from the one aim – is a persistently common feature. There is no difference here between the Western and Eastern human nature. Only the teaching in India is of long standing that all must be turned towards the Divine and everything else either sacrificed or changed into a subordinate and ancillary movement or made by sublimation a first step only towards the seeking for the Divine. This no doubt helps the Indian sadhak if not to become single-hearted at once, yet to orientate himself more completely towards the goal. It is not always for him the Divine alone, though that is  considered the highest state; but the Divine, chief and first, is easily grasped by him as the ideal.

The Indian sadhak has his own difficulties in his approach to the yoga – at least to this yoga – which a Westerner has in less measure. Those of the occidental nature are born of the dominant trend of the European mind in the immediate past. A greater readiness of essential doubt and sceptical reserve; a habit of mental activity as a necessity of the nature which makes it more difficult to achieve a complete mental silence; a stronger turn towards outside things born of the plenitude of active life (while the Indian commonly suffers from defects born rather of a depressed or suppressed vital force); a habit of mental and vital self-assertion and sometimes an aggressively vigilant independence which renders difficult any completeness of internal surrender even to a greater Light and Knowledge, even to the divine Influence – these are frequent obstacles. But these things are not universal in Westerners, and they are, on the other hand, 

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present in many Indian sadhaks; they are, like the difficulties of the typical Indian nature, superstructural formations, not the very grain of the being. They cannot permanently stand in the way of the soul, if the soul's aspiration is strong and firm, if the spiritual aim is the chief thing in the life. They are impediments which the fire within can easily burn away if the will to get rid of them is strong, and which it will surely burn away in the end, – though less easily, – even if the outer nature clings long to them and justifies them – provided that the fire, the central will, the deeper impulse is behind all, real and sincere.

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

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

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not their physical origin or their racial temperament that can be an insuperable obstacle to their deliverance.

 

II

  

There is one indispensable condition, sincerity.

 

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

 

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

 

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

 

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

 

You speak of insincerity in your nature. If insincerity means the unwillingness of some part of the being to live according to the highest light one has or to equate the outer with the inner man, then this part is always insincere in all. The only way is to lay 

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stress on the inner being and develop in it the psychic and spiritual consciousness till that comes down in it which pushes out the darkness from the outer man also.

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

 

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

 

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

The aim of this yoga is an opening to a higher Divine Truth beyond life, mind and body and the transformation of these three things into its image. But that transformation cannot take place, and the Truth itself cannot be known in its own unmistakable 

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spirit, perfect light and real body until the whole of the ādhāra has been fundamentally and patiently purified, and made plastic and capable of receiving what is beyond the constructions of the mind, the desires of the vital being and the habits of the physical consciousness and physical being.

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

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

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

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

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

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

 

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

 

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

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

Page – 564

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