Letters on Yoga - IV

Chapter II

The Vital and Other Levels of Being

The Spirit and the Vital

The Spirit itself if it wants to manifest in matter must use the vital. It is so that things are arranged.

The Higher Consciousness and the Vital

The two movements whose apparent contradiction confuses your mind, are the two ends of a single consciousness whose motions, now separated from each other, must join if the life-power is to have its more and more perfect action and fulfilment or the transformation for which we hope.

The vital being with the life-force in it is one of these ends; the other is a latent dynamic power of the higher consciousness through which the Divine Truth can act, take hold of the vital and its life-force and use it for a greater purpose here.

The life-force in the vital is the indispensable instrument for all action of the Divine Power on the material world and the physical nature. It is therefore only when this vital is transformed and made a pure and strong instrument of the Divine Shakti, that there can be a divine life. Then only can there be a successful transformation of the physical nature or a free perfected divine action on the external world; for with our present means any such action is impossible. That is why you feel that the vital movement gives all the energy one can need, that all things are possible by this energy and that you can get with it any experience you like, whether good or bad, of the ordinary or of the spiritual life,—and that also is why, when this energy comes, you feel power pervading the body-consciousness and its matter. As for the contact with the Mother in the vital and your sense of the fine, the magnificent experience it was,—that too is natural and right; for the vital, no less than the psychic and

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every other part of the being, has to feel the Divine Mother and give itself entirely to her.

But this must always be remembered that the vital being and the life-force in man are separated from the Divine Light and, so separated, they are an instrument for any power that can take hold of them, illumined or obscure, divine or undivine. Ordinarily, the vital energy serves the common obscure or half-conscious movements of the human mind and human life, its normal ideas, interests, passions and desires. But it is possible for the vital energy to increase beyond the ordinary limits and, if so increased, it can attain an impetus, an intensity, an excitation or sublimation of its force by which it can become, is almost bound to become an instrument either of divine powers, the powers of the gods, or of Asuric forces. Or, if there is no settled central control in the nature, its action can be a confused mixture of these opposites, or in an inconsequent oscillation serve now one and now the other. It is not enough then to have a great vital energy acting in you; it must be put in contact with the higher consciousness, it must be surrendered to the true control, it must be placed under the government of the Divine. That is why there is sometimes felt a contempt for the action of the vital force or a condemnation of it, because it has an insufficient light and control and is wedded to an ignorant undivine movement. That also is why there is the necessity of opening to inspiration and power from a higher source. The vital energy by itself leads nowhere, runs in chequered, often painful and ruinous circles, takes even to the precipice, because it has no right guidance; it must be connected with the dynamic power of the higher consciousness and with the Divine Force acting through it for a great and luminous purpose.

There are two movements necessary for this connection to be established. One is upward; the vital rises to join with the higher consciousness and steeps itself in the light and in the impulsion of a higher force: the other is downward; the vital remains silent, tranquillised, pure, empty of the ordinary movements, waiting, till the dynamic power from above descends into it, changes it to its true self and informs its movements

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with knowledge as well as power. That is why the sadhak feels sometimes that he is rising up into a happier and nobler consciousness, entering into a brighter domain and purer experience, but sometimes, on the contrary, feels the necessity of going back into the vital, doing sadhana there and bringing down into it the true consciousness. There is no real contradiction between these two movements; they are complementary and necessary to each other, the ascension enabling the divine descent, the descent fulfilling that for which the ascension aspires and which it makes inevitable.

When you rise with the vital from its lower reaches and join it to the psychic, then your vital being fills with the pure aspiration and devotion natural to the psychic; at the same time it gives to the feelings its own abundant energy, it makes them dynamic for the change of the whole nature down to the most physical and for the bringing down of the divine consciousness into earth matter. When it not only touches the psychic but fuses with the higher mind, it is able to come into contact with and obey a greater light and knowledge. Ordinarily, the vital is either moved by the human mind and governed by its more or less ignorant dictates, or takes violent hold of this mind and uses it for the satisfaction of its own passions, impulses or desires. Or it makes a mixture of these two movements; for the ordinary human mind is too ignorant for a better action or a perfect guidance. But when the vital is in contact with the higher mind, it is possible for it to be guided by a greater light and knowledge, by a higher intuition and inspiration, a truer discrimination and some revelations of the divine truth and the divine will. This obedience of the vital to the psychic and the higher mind is the beginning of the outgoing of the Yogic consciousness in its dynamic action upon life.

But this, too, is not sufficient for the divine life. To come into contact with the higher mind consciousness is not enough, it is only an indispensable stage. There must be a descent of the Divine Force from yet loftier and more powerful reaches. A transformation of the higher consciousness into a supramental light and power, a transformation of the vital and its life-force

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into a pure, wide, calm, intense and powerful instrument of the Divine Energy, a transformation of the physical itself into a form of divine light, divine action, strength, beauty and joy are impossible without this descending Force from the now invisible summits. That is why in this Yoga the ascent to the Divine which it has in common with other paths of Yoga is not enough; there must be too a descent of the Divine to transform all the energies of the mind, life and body.

There is a stage in the transformation when the Power is pressing on the outer being, especially the vital, and bringing down the higher consciousness. But the natural movements of the vital (anger, restlessness and impatience) are frequently breaking out and disturbing the work. Do not be shaken by that but remain as separate as possible from these movements and let the Force work.

It [a confused inner condition] is because your sadhana has come down into the vital and in the vital there is not the Light or the higher consciousness. You must aspire for the Light and the true Consciousness to come down into the vital.

Your analysis [of certain vital movements] is perfectly accurate—with this clear knowledge of the mechanism of the whole thing it should be easier to get rid of these ignorant forces. It is true that they care nothing for truth or reason and appeal only to the blind feelings of the vital, but still the light of the true consciousness turned steadily on them ought to so much enlighten your own vital that it will no longer lend itself to the things that seek to disturb it and be ready to take its stand on the calm and happiness of surrender to the Divine.

Of course, it is true that the physical enjoyment is not the only

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enjoyment—the vital has its own way of enjoyment. The whole thing is to separate oneself from that and identify oneself with the psychic and spiritual being and through them receive the higher consciousness which will change the vital nature.

The Intuition and the Vital

The vital controlled and transformed by the Intuition has the spontaneous right sense of things instead of groping and getting things by the wrong end due to passion, desire etc.

The Psychic and the Vital

Your former sadhana was mostly on the vital plane. The experiences of the vital plane are very interesting to the sadhak but they are mixed, i.e. not all linked with the higher Truth. A greater, purer and firmer basis for the sadhana has to be established—the psychic basis. For that reason all the old experiences are stopped. The heart has to be made the centre and through bhakti and aspiration you have to bring forward the psychic being and enter into close touch with the Divine Shakti. If you can do this, your sadhana will begin again with a better result.

Obviously when there is that inability to control and overeagerness, it must be a movement of a vital nature. The vital can take part in a movement but it must not be in control—it must be subordinated to the psychic.

They [the vital and the psychic] cannot be reconciled except by the submission of the vital to the psychic. Any other combination means either the submergence of the psychic by vital delusions or a confused and misleading mixture or the use of the psychic aspirations by the vital to justify things that are not spiritual.

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It is the nature of the psychic pressure to change the former tendencies of the mind, vital and physical consciousness, and remove those that were of the nature of imperfections. This weakness in your outer vital and timidity before others and dependence on them and preoccupation with their opinion of you or their attitude towards you was one of the chief obstacles in your vital nature. If it is now going, it is because of the psychic pressure; for under it these things go slowly but surely.

The ordinary human emotions, good and bad, are all of them vital movements. It is only the psychic feelings that come from the deeper heart within which are not vital.

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.

When the vital being has been touched by the psychic, mere vital pleasure has no longer any interest, and may also be felt as a disturbance and discomfort because of the lowering effect upon the consciousness.

The Ananda you describe is evidently that of the inner vital when it is full of the psychic influence and floods with it the external vital also. It is the true Ananda and there is nothing in it of the old vital nature. When the psychic thus uses the vital to express itself, this kind of intense ecstasy is the natural form it takes. This intensity and the old vital excitement are two quite different things and must not be confused together. Where there

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is the intensity with a pure and full satisfaction, contentment and gratitude leaving no room for claim, demand or depressing reaction, that is the true vital movement.

I think it needful at this stage of your sadhana to repeat my previous warning about not allowing any vital mixture. It is the crudity of the unregenerated vital that prevents the psychic from remaining always at the front. You have now seen clearly the two different consciousnesses,—according to what you have written in one of your letters, the psychic and the vital. To get rid of the old vital nature is now one of the most pressing needs of your sadhana. You are trying to get rid of the vital attachments and to turn entirely to the Mother. At this juncture you must be careful not to allow the movements of the old vital nature to enter into your relations with the Mother. Take this matter of your wish for more physical nearness to her or contact with her.¹ Take care not to allow this to gain on you or become a desire; for if you do, the vital will begin to play, to create demands and desires, to awaken in you jealousy and envy of others and other undesirable movements, and that would push your psychic being into the background and spoil the whole truth of your sadhana. There are some who have suffered much trouble and difficulty in their Yoga by making this mistake, and I think it therefore better to put you on your guard.

The vital may get psychicised or spiritualised, but the vital does not become the psychic or the spiritual part any more than the hand can become the head or the heart. You can put knowledge into the workings of the hand; so too you can put spirituality into the vital, but as the hand remains a hand even when it does the works of intelligence, so the vital remains the vital even when it becomes a pure instrument of the spirit.

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The Mind and the Vital

It is evident that your sadhana has been up till now in the mind—that was why you found it easy to concentrate at the crown of the head because the centre there directly commands the whole mental range. The mind quieted and experiencing the effects of the sadhana quieted the vital disturbance, but did not clear and change the vital nature.

Now the sadhana seems to be descending into the vital to clear and change it. The first result is that the difficulty of the vital has shown itself—the ugly images and alarming dreams come from a hostile vital plane which is opposed to the sadhana. From there also comes the renewal of the agitation, the disinclination and resistance to the sadhana. This is not a going back to the old condition, but the result of a pressure of the Yoga-Force on the vital for change to which there is a resistance.

It is this descent of the sadhana to free the vital being that made you feel the necessity of concentrating in the region of the heart; for in the region of the heart is the psychic centre and below, behind the navel, is the vital centre. If these two can be awakened and occupied by the Yoga-Force, then the psychic or Soul-Power will command the whole vital range and purify the vital nature and tranquillise it and turn it towards the Divine. It will be best if you are able to concentrate at will in the heart-region and at the crown of the head, for that gives a more complete power of sadhana.

The other experiences you have are the beginning of the change in the vital, e.g. peace with yourself and those you thought had injured you, joy and freedom from all worldly cares and desires and ambitions. These came too with a quieted mind, but they can be fixed only when the vital is liberated and tranquillised.

Whatever difficulties or troubles arise, the one thing is to go on quietly with full faith in the Divine Power and the guidance, opening steadily and progressively the whole being to the workings of the sadhana till all becomes conscious and consenting to the needed change.

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At present your experiences are on the mental plane, but that is the right movement. Many sadhaks are unable to advance because they open the vital plane before the mental and psychic are ready. After some beginning of true spiritual experiences on the mental plane there is a premature descent into the vital and great confusion and disturbance. This has to be guarded against. It is still worse if the vital desire-soul opens to experience before the mind has been touched by the things of the spirit.

Aspire always for the mind and psychic being to be filled with the true consciousness and experience and made ready. You must aspire especially for quietness, peace, a calm faith, an increasing steady wideness, for more and more knowledge, for a deep and intense but quiet devotion.

Do not be troubled by your surroundings and their opposition. These conditions are often imposed at first as a kind of ordeal. If you can remain tranquil and undisturbed and continue your sadhana without allowing yourself to be inwardly troubled under these circumstances, it will help to give you a much needed strength; for the path of Yoga is always beset with inner and outer difficulties and the sadhak must develop a quiet, firm and solid strength to meet them.

If you see more clearly any deficiencies of your vital nature and the necessity of a transformation, that itself is a sign of psychic growth. They should not be a cause of discouragement; for these are common defects of the human vital and by an increased psychic opening they will lose their hold and finally disappear.

As for the diminution of mental control over the vital movements, that often happens temporarily in the course of the Yoga. Mental control has to be replaced by a greater control from above and by the calm, purity and strong peace of the vital itself opened to the Divine Force and its government of the whole nature.

Do not allow yourself to be troubled or discouraged by any

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difficulties, but quietly and simply open yourself to the Mother's force and allow it to change you.

It is not at all true that the Mother takes away the mental control—that is one of the many foolish misinterpretations that certain sadhaks make about the sadhana. What is true—and that is the cause of what you feel—is that when you try to control fully your habitual movements in the vital by the sadhana, instead of sometimes controlling them and sometimes indulging, then they make a violent resistance so that they seem to increase. The sadhak has to stand firm and refuse to be overborne or discouraged by this violence. In dream it is usually the case that even what one has thrown out from the waking state, comes up for a long time—that is because all these things remain still in the subconscient and it is the subconscient that creates a great part of people's dreams. Thus if one no longer has sexual desires in the waking state he can still have sex-dreams—and emissions—with a more or less frequent recurrence; he can still meet people in dreams whom he never sees or hears or thinks of in his waking hours,—and so on. All the more are such dreams likely to come when the waking mind is not free.

Once the vital being has come forward and shown its difficulty—there is nobody who has not one crucial difficulty or another there—it must be dealt with and conquered.

It must be dealt with not by the mind but directly by the supramental power.

Not peace and knowledge in the mind, but peace, faith, calm strength in the vital being itself (and especially in this part of it that is defective) is the thing to be established. To open yourself and allow all this to be brought down into it is the proper course.

The deficiency is not in the higher mind or mind proper; there is therefore no use in going back to establish mental peace. The difficulty is in that part of the vital being which is not sufficiently open and confident and not sufficiently strong and

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courageous and in the physical mind which lends its support to these things. To get the supramental light and calm and strength and intensity down there is what you need.

You may have all the mental knowledge in the world and yet be impotent to face vital difficulties. Courage, faith, sincerity towards the Light, rejection of opposite suggestions and adverse voices are there the true help. Then only can knowledge itself be at all effective.

Not mental control but some descent of a control from above the mind is the power demanded in the realisation. This control derived eventually from the supermind is a control by the Divine Power.

Your difficulty in getting rid of the aboriginal in your nature will remain so long as you try to change your vital part by the sole or main strength of your mind and mental will, calling in at most an indefinite and impersonal divine Power to aid you. It is an old difficulty which has never been radically solved in life itself because it has never been met in the true way. In many ways of Yoga it does not so supremely matter because the aim is not a transformed life but withdrawal from life. When that is the object of an endeavour, it may be sufficient to keep the vital down by a mental and moral compulsion, or else it may be stilled and kept lying in a kind of sleep and quiescence. There are some even who allow it to run and exhaust itself if it can while its possessor professes to be untouched and unconcerned by it; for it is only old Nature running on by a past impetus and will drop off with the fall of the body. When none of these solutions can be attained, the sadhaka sometimes simply leads a double inner life, divided between his spiritual experiences and his vital weaknesses to the end, making the most of his better part, making as little as may be of the outer being. But none of these methods will do for our purpose. If you want a true mastery and transformation of the vital movements, it can be done only on condition you allow your psychic being, the soul in you, to awake fully, to establish its rule and, opening

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all to the permanent touch of the divine Shakti, impose its own way of pure devotion, whole-hearted aspiration and complete uncompromising urge to all that is divine on the mind and heart and vital nature. There is no other way and it is no use hankering after a more comfortable path. Nānyaḥ panthā vidyate'yanāya.

For the mind to be quiet, the vital must be quiet, free of desires etc. or at any rate one must be able to control them so that they shall not interfere with the concentration.

What happens usually is that something touches the vital, often without one's knowing it, and brings up the old ordinary or external consciousness in such a way that the inner mind gets covered up and all the old thoughts and feelings return for a time. It is the physical mind that becomes active and gives its assent. If the whole mind remains quiet and detached observing the vital movement, but not giving its assent, then to reject it becomes more easy. This established quietude and detachment of the mind marks always a great step forward made in the sadhana.

The vital movements are always more difficult to deal with than the pure mental—but it comes with practice.

The Physical and the Vital

It is a great progress if you can now do that [patiently go on trying, turned always to the Mother]. The chief difficulty in the way of living in the light as well as the peace and force is the confused and turbid restlessness of man's vital nature. If that is quieted, the major difficulty is gone. There still remains the obstacle of the physical nature's non-understanding or inertia—but that is less troublesome—it is more of the nature of a quiet though sometimes obstinate obstruction than a disturbance. If

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the vital inquietude has been cured then certainly the physical obscurity or non-understanding will go.

The separate existence of the vital and physical comes to be known of itself usually in the progress of the Yoga. So long as one lives mainly in the surface consciousness one can only know them by their results—one can see that this or that is or must be a movement of the vital etc.; but the direct concrete experience comes only when one begins to live deeper down in the inner being.

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