It is not possible to leave out any part of the being; all of it has to be transformed. A particular movement of Nature may be given up but the parts of the being are permanent.
* * *
In course of sadhana there comes a state when it seems as if there were two distinct beings. One remains occupied with the inner things, pure and tranquil it lives in the vision and experience of the divine truth or is identified with it; the other is busy with the outer details. Then a divine unity is established between the two — the higher and inner world and the external world become one.
* * *
Only the front is awake in ordinary people, but this frontal awakened consciousness is not really awake but ignorant, full of obscurity. Behind it stretches the field of the inner being which in appearance seems to be asleep. But when this envelope is removed, the consciousness behind is seen uncovered and it is there that the light, force and peace first descend. This inner being can easily accomplish what is not possible to the external awakened consciousness. By opening itself to the Divine and the universal consciousness, it can become the vast free consciousness.
* * *
If these attacks cannot enter or if, when they do, they do not last, it has to be understood that the outer being has become conscious, and there has been a great progress in its purification.
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When the tamasic state, rising from the subconscient, attacks the body, one feels as if one were ill. Call the Mother’s force from above into your body, all this will go away.
* * *
To get rid of the subconscient difficulties, first one has to recognise them, next reject them, and finally bring the inner or the higher light of the Mother into the body consciousness. Then the ignorant movements of the subconscient will be driven away and the movements of the other consciousness will be established. But this cannot be done easily; you have to do it patiently; a determined patience is required. Trust in the Mother is the only means. However, if one can remain inside and maintain the inner vision and consciousness, there is not much suffering and labour — but it is not always possible to do this and it is then that faith and patience are particularly necessary.
When the physical consciousness becomes strong, it covers up everything and tries to spread all over the being, this state is produced because when the physical consciousness in its distinct nature expresses itself, everything seems to be full of inertia and obscurity, void of the light of knowledge and the drive of force. Do not give your assent to this condition — if it comes, call the Mother’s light and force to enter into the body-consciousness and make it luminous and powerful.
* * *
The physical centre is situated at the end of the vertebral column, in what is called the muladhar; it does not often reveal its position but its presence can be felt.
* * *
This is the vital purusha who has his seat in the emotional vital. There are three layers of the vital purusha — in the heart, in the navel and below the navel. In the heart he is the emotional being; in the navel the being of desire; and below it the sensational being, in other words, busy with the pull of the senses and the small instincts of life.
* * *
Only the Self is so vast and limitless, etc. When the mind, vital and physical consciousness are fully open, they also become like that — the external mind, life and body are only instruments for the play and transaction with external nature. When the external mind, vital and body become full of light and consciousness they then no longer seem to be narrow and limited. They also become one with the inner.
* * *
There are many movements of mind which have no coherence; this is as true of a sadhak as of an ordinary person, this happens to all. But the sadhak observes and is aware of them, whereas an ordinary person does not know what is happening within himself. By constantly turning everything to the Divine the mind becomes unified.
* * *
There are three layers of the ordinary mind. The layer of thought or intellect, the layer of will-power (will directed by the intellect) and the outgoing intelligence. There are also three layers above the mind — higher mind, illumined mind, and intuitive mind. Since you see them inside the head, they must be those three layers of the ordinary mind open to what is above it and in each one a special divine force is coming down to work.
* * *
When this vast condition prevails in the head, it means the mind is widening to become one with the universal mind. The throat etc. becoming vast indicates that the consciousness in those respective centres is also beginning to widen.
* * *
To live in the higher mind is not so difficult — it begins when the consciousness rises a little above the head. But the ascent to the Overmind takes a long time, one cannot do it unless one is a very great sadhak. If one can live in these planes, the limitations of the mind are broken down, the consciousness becomes vast, the petty ego-sense decreases, everything is one, all is in the Divine, etc. — then the divine or spiritual knowledge comes easily.
* * *
The sadhana is done according to the needs of the time. Formerly, it was the inward sadhana, the stage of simple meditation. Now it is necessary to unite the inner and the outer — down to the body-consciousness.
* * *
There are many kinds of knowledge depending on the consciousness. The knowledge of the higher consciousness is true and spotless — the knowledge of the lower consciousness is a mixture of knowledge and ignorance and is stained. The knowledge of the intellect is of one particular nature, the knowledge of the Supramental Consciousness is of a different nature, beyond the intellect. The peaceful knowledge belongs to the higher consciousness.
* * *
This is the staircase of the higher consciousness — there are many levels of this consciousness. One mounts by these stairs from plane to plane till one reaches the Supermind — the boundless, luminous and blissful infinity of God.
* * *
The world above is the plane of the higher consciousness and it is descending by our sadhana. The material world at present is full of a violent dance of the hostile vital world and heading towards destruction.
* * *
The psychic being is a portion of the Divine; it has a natural attraction for the truth and the Divine but that attraction is desireless, free from demands and lower cravings. The psychic emotion is pure and stainless. The emotional vital is a part of it and has much desire, demand, pride and indignation, etc. It wants the Divine in order to satisfy its pride and desire but the psychic touch can make it pure and immaculate.
* * *
The psychic being remains behind the mind, vital and body, in contact with them. Beyond the mind is the spiritual being and the higher consciousness.
* * *
The place of the psychic being is behind and all the centres are situated behind; for instance, the heart centre, the vital centres, the physical centre are connected there with the vertebral column and have their base there. That is why the condition of the consciousness behind is very important.
All depends on the predominance of the psychic — the external nature is busy satisfying its little ego, desires and cravings; the mental being is occupied with the self, but the petty ego derives little pleasure from that, it longs for pettiness. The psychic being is occupied with the Divine, it alone can do the surrender — only the psychic being can control the external nature.
* * *
Either the psychic being must become the director (ruler, driver and guide) and open the intellect, mind, vital and physical consciousness or the higher consciousness must descend right into the physical consciousness and occupy the entire vessel, then a solid foundation will be established in the material consciousness.
* * *
It is the consciousness of the psychic and the heart that has opened — what comes from above is the light and peace of the higher mind and the Divine Consciousness. What looks like the moon rising is the current of spiritual aspiration flowing from the psychic.
* * *
That is what is wanted — to open the lotus in the heart, to bring the whole nature under the control of the psychic being, this will bring about the New Birth.
