Letters On Yoga - Part 1

Reason, Science and Yoga - II

I do not think anything can be said that would convince one who starts from exactly the opposite viewpoint to the spiritual, the way of looking at things of a Victorian agnostic. His points of doubt about the value—other than subjective and purely individual—of yoga experience are that it does not aim at scientific truth and cannot be said to achieve ultimate truth because the experiences are coloured by the individuality of the seer. One might ask whether Science itself has arrived at any ultimate truth; on the contrary, ultimate truth even on the physical plane seems to recede as Science advances. Science started on the assumption that the ultimate truth must be physical and objective—and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena. It is the two opposite poles and the gulf is as wide as it can be.

Yoga, however, is scientific to this extent that it proceeds by subjective experiment and bases all its findings on experience; mental intuitions are admitted only as a first step and are not considered as realisation—they must be confirmed by being translated into and justified by experience. As to the value of the experience itself, it is doubted by the physical mind because it is subjective, not objective. But has the distinction much value? Is not all knowledge and experience subjective at bottom? Objective external physical things are seen very much in the same way by human beings because of the construction of the mind and senses; with another construction of mind and sense quite another account of the physical world would be given—Science itself has made that very clear. But your friend's point is that the

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yoga experience is individual, coloured by the individuality of the seer. It may be true to a certain extent of the precise form or transcription given to the experience in certain domains; but even here the difference is superficial. It is a fact that yogic experience runs everywhere on the same lines. Certainly, there are, not one line, but many; for, admittedly, we are dealing with a many-sided Infinite to which there are and must be many ways of approach; but yet the broad lines are the same everywhere and the intuitions, experiences, phenomena are the same in ages and countries far apart from each other and systems practised quite independently from each other. The experiences of the mediaeval European bhakta or mystic are precisely the same in substance, however differing in names, forms, religious colouring, etc., as those of the mediaeval Indian bhakta or mystic—yet these people were not corresponding with one another or aware of each other's experiences and results as are modern scientists from New York to Yokohama. That would seem to show that there is something there identical, universal and presumably true—however the colour of the translation may differ because of the difference of mental language.

As for ultimate Truth, I suppose both the Victorian agnostic and, let us say, the Indian Vedantin may agree that it is veiled but there. Both speak of it as the Unknowable; the only difference is that the Vedantin says it is unknowable by the mind and inexpressible by speech, but still attainable by something deeper or higher than the mental perception, while even mind can reflect and speech express the thousand aspects it presents to the mind's outward and inward experience. The Victorian agnostic would, I suppose, cancel this qualification; he would pronounce for the doubtful existence and, if existent, for the absolute unknowableness of this Unknowable.

You ask me whether you have to give up your predilection for testing before accepting and to accept everything in yoga a priori—and by testing you mean testing by the ordinary reason. The only answer I can give to that is that the experiences of yoga belong to an inner domain and go according to a law of their

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own, have their own method of perception, criteria and all the rest of it which are neither those of the domain of the physical senses nor of the domain of rational or scientific enquiry. Just as scientific enquiry passes beyond that of the physical senses and enters the domain of the infinite and infinitesimal about which the senses can say nothing and test nothing—for one cannot see and touch an electron or know by the evidence of the sense-mind whether it exists or not or decide by that evidence whether the earth really turns round the sun and not rather the sun round the earth as our senses and all our physical experience daily tell us—so the spiritual search passes beyond the domain of scientific or rational enquiry and it is impossible by the aid of the ordinary positive reason to test the data of spiritual experience and decide whether those things exist or not or what is their law and nature. As in Science, so here you have to accumulate experience on experience, following faithfully the methods laid down by the Guru or by the systems of the past, you have to develop an intuitive discrimination which compares the experiences, see what they mean, how far and in what field each is valid, what is the place of each in the whole, how it can be reconciled or related with others that at first might seem to contradict it, etc., etc., until you can move with a secure knowledge in the vast field of spiritual phenomena. That is the only way to test spiritual experience. I have myself tried the other method and I have found it absolutely incapable and inapplicable. On the other hand, if you are not prepared to go through all that yourself,—as few can do except those of extraordinary spiritual stature—you have to accept the leading of a Master, as in Science you accept a teacher instead of going through the whole field of Science and its experimentation all by yourself—at least until you have accumulated sufficient experience and knowledge. If that is accepting things a priori, well, you have to accept a priori. For I am unable to see by what valid tests you propose to make the ordinary reason the judge of what is beyond it.

You quote the sayings of V or X. I would like to know before assigning a value to these utterances what they actually did for the testing of their spiritual perceptions and experiences. How did V test the value of his spiritual experiences—some of

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them not easily credible to the ordinary positive mind any more than the miracles attributed to some famous yogis? I know nothing about X, but what were his tests and how did he apply them? What are his methods? his criteria? It seems to me that no ordinary mind will accept the apparition of Buddha out of a wall or the half hour's talk with Hayagriva as valid facts by any kind of testing. It would either have to accept them a priori or on the sole evidence of V, which comes to the same thing, or to reject them a priori as hallucinations or mere mental images accompanied in one case by an auditive hallucination. I fail to see how it could "test" them. Or how was I to test by the ordinary mind my experience of Nirvana? To what conclusion could I come about it by the aid of the ordinary positive reason? How could I test its validity? I am at a loss to imagine. I did the only thing I could—to accept it as a strong and valid truth of experience, let it have its full play and produce its full experimental consequences until I had sufficient yogic knowledge to put it in its place. Finally, how without inner knowledge or experience can you or anyone else test the inner knowledge and experience of others?

I have often said that discrimination is not only perfectly admissible but indispensable in spiritual experience. But it must be a discrimination founded on knowledge, not a reasoning founded on ignorance. Otherwise you tie up your mind and hamper experience by preconceived ideas which are as much a priori as any acceptance of a spiritual truth or experience can be. Your idea that surrender can only come by love is a point in instance. It is perfectly true in yogic experience that surrender by true love, which means psychic and spiritual love, is the most powerful, simple and effective of all, but one cannot, putting that forward as a dictum arrived at by the ordinary reason, shut up the whole of possible experience of surrender into that formula or announce on its strength that one must wait till one loves perfectly before one can surrender. Yogic experience shows that surrender can also be made by the mind and will, a clear and sincere mind seeing the necessity of surrender and a clear and sincere will enforcing it on the recalcitrant members. Also, experience shows that not only can surrender come by love, but love also

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can come by surrender or grow with it from an imperfect to a perfect love. One starts by an intense idea and will to know or reach the Divine and surrenders more and more one's ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater Knowledge, our petty personal troubled blind stumbling will into a great, calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome. If one insists on one's own ideas and reasonings, the greater Light and Knowledge cannot come or else is marred and obstructed in the coming at every step by a lower interference; if one insists on one's desires and fancies, that great luminous Will and Force cannot act in its own true power—for you ask it to be the servant of your desires; if one refuses to give up one's petty ways of feeling, eternal Love and supreme Ananda cannot descend or are mixed and spilt from the effervescing crude emotional vessel. No amount of ordinary reasoning can get rid of the necessity of surmounting the lower in order that the higher may be there.

And if some find that retirement is the best way of giving oneself to the Higher, to the Divine by avoiding as much as possible occasions for the bubbling up of the lower, why not? The aim they have come for is that, and why blame or look with distrust and suspicion on the means they find best or daub it with disparaging adjectives to discredit it—grim, inhuman and the rest? It is your vital that shrinks from it and your vital mind that supplies these epithets which express only your shrinking and not what the retirement really is. For it is the vital or its social part that shrinks from solitude; the thinking mind does not but rather courts it. The poet seeks solitude with himself or with Nature to listen to his inspiration; the thinker plunges into solitude to meditate on things and commune with a deeper knowledge; the scientist shuts himself up in his laboratory to pore by experiment into the secrets of Nature; these retirements are not grim and inhuman. Neither is the retirement of the sadhak into the

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exclusive concentration of which he feels the need; it is a means to the end—to the end on which his whole heart is set. As for the yogin or Bhakta who has already begun to have the fundamental experience, he is not in a grim and inhuman solitude. The Divine and all the world are there in the being of the one, the supreme Beloved or his Ananda is there in the heart of the other.

I say this as against your depreciation of retirement founded on ignorance of what it really is; but I do not, as I have often said, recommend a total seclusion, for I hold that to be a dangerous expedient which may lead to morbidity and much error. Nor do I impose retirement on anyone as a method or approve of it unless the person himself seeks it, feels its necessity, has the joy of it and the personal proof that it helps to the spiritual experience. It is not to be imposed on anyone as a principle, for that is the mental way of doing things, the way of the ordinary mind—it is as a need that it has to be accepted, when it is felt as a need, not as a general law or rule.

What you describe in your letter as the response of the Divine would not be called that in the language of yogic experience—this feeling of great peace, light, ease, trust, difficulties lessening, certitude would rather be called a response of your own nature to the Divine. There is a Peace or Light which is the response of the Divine, but that is a wide Peace, a great Light which is felt as a presence other than one's personal self, not part of one's personal nature, but something that comes from above, though in the end it possesses the nature—or there is the Presence itself which carries with it indeed the absolute liberation, happiness, certitude. But the first responses of the Divine are not often like that—they come rather as a touch, a pressure one must be in a condition to recognise and to accept, or it is a voice of assurance, sometimes a very "still small voice", a momentary Image or Presence, a whisper of Guidance sometimes, there are many forms it may take. Then it withdraws and the preparation of the nature goes on till it is possible for the touch to come again and again, to last longer, to change into something more pressing and near and intimate. The Divine in the beginning does not impose himself—he asks for recognition, for acceptance. That is one reason why the mind must fall silent, not put tests, not make

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claims—there must be room for the true intuition which recognises at once the true touch and accepts it.

Then for the tumultuous activity of the mind which prevents your concentration. But that or else a more tiresome, obstinate, grinding, mechanical activity is always the difficulty when one tries to concentrate and it takes a long time to get the better of it. That or the habit of sleep which prevents either the waking concentration or the conscious samadhi or the absorbed and all-excluding trance which are the three forms that yogic concentration takes. But it is surely ignorance of yoga, its process and its difficulties that makes you feel desperate and pronounce yourself unfit for ever because of this quite ordinary obstacle. The insistence of the ordinary mind and its wrong reasonings, sentiments and judgments, the random activity of the thinking mind in concentration or its mechanical activity, the slowness of response to the veiled or the initial touch are the ordinary obstacles the mind imposes, just as pride, ambition, vanity, sex, greed, grasping of things for one's own ego are the difficulties and obstacles offered by the vital. As the vital difficulties can be fought down and conquered, so can the mental. Only one has to see that these are inevitable obstacles and neither cling to them nor be terrified or overwhelmed because they are there. One has to persevere till one can stand back from the mind as from the vital and feel the deeper and larger mental and vital Purushas within one which are capable of silence, capable of a straight receptivity of the true Word and Force as of the true silence. If the nature takes the way of fighting down the difficulties first, then the first half of the way is long and tedious and the complaint of the want of the response of the Divine arises. But really the Divine is there all the time, working behind the veil as well as waiting for the recognition of his response and for the response to the response to be possible.

One feels here a stream from the direct sources of Truth that one does not meet so often as one could desire. Here is a mind that can not only think but see—and not merely see the surfaces of things with which most intellectual thought goes on wrestling

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without end or definite issue and as if there were nothing else, but look into the core. The Tantriks have a phrase paśyantī vāk to describe one level of the Vak-Shakti, the seeing Word; here is paśyantī buddhi, a seeing intelligence. It might be because the seer within has passed beyond thought into experience, but there are many who have a considerable wealth of experience without its clarifying their eye of thought to this extent; the soul feels, but the mind goes on with mixed and imperfect transcriptions, blurs and confusions in the idea. There must have been the gift of right vision lying ready in this nature.

It is an achievement to have got rid so rapidly and decisively of the shimmering mists and fogs which modern intellectualism takes for Light of Truth. The modern mind has so long and persistently wandered—and we with it—in the Valley of the False Glimmer that it is not easy for anyone to disperse its mists with the sunlight of clear vision so soon and entirely as has here been done. All that is said here about modern humanism and humanitarianism, the vain efforts of the sentimental idealist and the ineffective intellectual, about synthetic eclecticism and other kindred things is admirably clear-minded, it hits the target. It is not by these means that humanity can get that radical change of its ways of life which is yet becoming imperative, but only by reaching the bed-rock of Reality behind,—not through mere ideas and mental formations, but by a change of the consciousness, an inner and spiritual conversion. But that is a truth for which it would be difficult to get a hearing in the present noise of all kinds of many-voiced clamour and confusion and catastrophe.

A distinction, the distinction very keenly made here, between the plane of phenomenal process, of externalised Prakriti, and the plane of Divine Reality ranks among the first words of the inner wisdom. The turn given to it in these pages is not merely an ingenious explanation; it expresses very soundly one of the clear certainties you meet when you step across the border and look at the outer world from the standing-ground of the inner spiritual experience. The more you go inward or upward, the more the view of things changes and the outer knowledge Science organises takes its real and very limited place. Science, like most mental and external knowledge, gives you only truth of process.

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I would add that it cannot give you even the whole truth of process; for you seize some of the ponderables, but miss the all-important imponderables; you get, hardly even the how, but the conditions under which things happen in Nature. After all the triumphs and marvels of Science the explaining principle, the rationale, the significance of the whole is left as dark, as mysterious and even more mysterious than ever. The scheme it has built up of the evolution not only of this rich and vast and variegated material world, but of life and consciousness and mind and their workings out of a brute mass of electrons, identical and varied only in arrangement and number, is an irrational magic more baffling than any the most mystic imagination could conceive. Science in the end lands us in a paradox effectuated, an organised and rigidly determined accident, an impossibility that has somehow happened,—it has shown us a new, a material Maya, aghaṭana-ghaṭana-paṭīyasī, very clever at bringing about the impossible, a miracle that cannot logically be and yet somehow is there actual, irresistibly organised, but still irrational and inexplicable. And this is evidently because Science has missed something essential; it has seen and scrutinised what has happened and in a way how it has happened, but it has shut its eyes to something that made this impossible possible, something it is there to express. There is no fundamental significance in things if you miss the Divine Reality; for you remain embedded in a huge surface crust of manageable and utilisable appearance. It is the magic of the Magician you are trying to analyse, but only when you enter into the consciousness of the Magician himself can you begin to experience the true origination, significance and circles of the Lila. I say "begin" because the Divine Reality is not so simple that at the first touch you can know all of it or put it into a single formula; it is the Infinite and opens before you an infinite knowledge to which all Science put together is a bagatelle. But still you do touch the essential, the eternal behind things and in the light of That all begins to be profoundly luminous, intimately intelligible.

I have once before told you what I think of the ineffective peckings of certain well-intentioned scientific minds on the surface or apparent surface of the spiritual Reality behind things and

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I need not elaborate it. More important is the prognostic of a greater danger coming in the new attack by the adversary, the sceptics, against the validity of spiritual and supraphysical experience, their new strategy of destruction by admitting and explaining it in their own sense. There may well be a strong ground for the apprehension; but I doubt whether, if these things are once admitted to scrutiny, the mind of humanity will long remain satisfied with explanations so ineptly superficial and external, explanations that explain nothing. If the defenders of religion take up an unsound position, easily capturable, when they affirm only the subjective validity of spiritual experience, the opponents also seem to me to be giving away, without knowing it, the gates of the materialistic stronghold by their consent at all to admit and examine spiritual and supraphysical experience. Their entrenchment in the physical field, their refusal to admit or even examine supraphysical things was their tower of strong safety; once it is abandoned, the human mind pressing towards something less negative, more helpfully positive will pass to it over the dead bodies of their theories and the broken debris of their annulling explanations and ingenious psychological labels. Another danger may then arise,—not of a final denial of the Truth, but the repetition in old or new forms of a past mistake, on one side some revival of blind fanatical obscurantist sectarian religionism, on the other a stumbling into the pits and quagmires of the vitalistic occult and the pseudo-spiritual—mistakes that made the whole real strength of the materialistic attack on the past and its credos. But these are phantasms that meet us always on the border line or in the intervening country between the material darkness and the perfect Splendour. In spite of all, the victory of the supreme Light even in the darkened earth-consciousness stands as the one ultimate certitude.

Art, poetry, music are not yoga, not in themselves things spiritual any more than philosophy is a thing spiritual or Science. There lurks here another curious incapacity of the modern intellect—its inability to distinguish between mind and spirit, its readiness to mistake mental, moral and aesthetic idealisms for spirituality and their inferior degrees for spiritual values. It is mere truth that the mental intuitions of the metaphysician or the

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poet for the most part fall far short of a concrete spiritual experience; they are distant flashes, shadowy reflections, not rays from the centre of Light. It is not less true that, looked at from the peaks, there is not much difference between the high mental eminences and the lower climbings of this external existence. All the energies of the Lila are equal in the sight from above, all are disguises of the Divine. But one has to add that all can be turned into a first means towards the realisation of the Divine. A philosophic statement about the Atman is a mental formula, not knowledge, not experience; yet sometimes the Divine takes it as a channel of touch; strangely, a barrier in the mind breaks down, something is seen, a profound change operated in some inner part, there enters into the ground of the nature something calm, equal, ineffable. One stands upon a mountain ridge and glimpses or mentally feels a wideness, a pervasiveness, a nameless Vast in Nature; then suddenly there comes the touch, a revelation, a flooding, the mental loses itself in the spiritual, one bears the first invasion of the Infinite. Or you stand before a temple of Kali beside a sacred river and see what?—a sculpture, a gracious piece of architecture, but in a moment mysteriously, unexpectedly there is instead a Presence, a Power, a Face that looks into yours, an inner sight in you has regarded the World-Mother. Similar touches can come through art, music, poetry to their creator or to one who feels the shock of the word, the hidden significance of a form, a message in the sound that carries more perhaps than was consciously meant by the composer. All things in the Lila can turn into windows that open on the hidden Reality. Still so long as one is satisfied with looking through windows, the gain is only initial; one day one will have to take up the pilgrim's staff and start out to journey there where the Reality is for ever manifest and present. Still less can it be spiritually satisfying to remain with shadowy reflections, a search imposes itself for the Light which they strive to figure. But since this Reality and this Light are in ourselves no less than in some high region above the mortal plane, we can in the seeking for it use many of the figures and activities of life; as one offers a flower, a prayer, an act to the Divine, one can offer too a created form of beauty, a song, a poem, an image, a strain of music, and

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gain through it a contact, a response or an experience. And when that divine consciousness has been entered or when it grows within, then too its expression in life through these things is not excluded from yoga; these creative activities can still have their place, though not intrinsically a greater place than any other that can be put to divine use and service. Art, poetry, music, as they are in their ordinary functioning, create mental and vital, not spiritual values; but they can be turned to a higher end, and then, like all things that are capable of linking our consciousness to the Divine, they are transmuted and become spiritual and can be admitted as part of a life of yoga. All takes new values not from itself, but from the consciousness that uses it; for there is only one thing essential, needful, indispensable, to grow conscious of the Divine Reality and live in it and live it always.

The difficulty is that you are a non-scientist trying to impose your ideas on the most difficult because most material field of science—physics. It is only if you were a scientist yourself basing your ideas on universally acknowledged scientific facts or else your own discoveries—though even then with much difficulty—that you could get a hearing or your opinion have any weight. Otherwise you open yourself to the accusation of pronouncing in a field where you have no authority, just as the scientist himself does when he pronounces on the strength of his discoveries that there is no God. When the scientist says that "scientifically speaking, God is a hypothesis which is no longer necessary" he is talking arrant nonsense—for the existence of God is not and cannot be and never was a scientific hypothesis or problem at all, it is and always has been a spiritual or a metaphysical problem. You cannot speak scientifically about it at all either pro or con. The metaphysician or the spiritual seeker has a right to point out that it is nonsense; but if you lay down the law to the scientist in the field of science, you run the risk of having the same objection turned against you.

As to the unity of all knowledge, that is a thing in posse, not yet in esse. The mechanical method of knowledge leads to

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certain results, the higher method leads to certain others, and they at many points fundamentally disagree. How is the difference to be bridged—for each seems valid in its own field; it is a problem to be solved, but you cannot solve it in the way you propose. Least of all in the field of physics. In psychology one can say that the mechanical or physiological approach takes hold of the thing by the blind end and is the least fruitful of all—for psychology is not primarily a thing of mechanism and measure, it opens to a vast field beyond the physical instrumentalities of the body-consciousness. In biology one can get a glimpse of something beyond mechanism, because there is from the beginning a stir of consciousness progressing and organising itself more and more for self-expression. But in physics you are in the very domain of the mechanical law where process is everything and the driving consciousness has chosen to conceal itself with the greatest thoroughness—so that, "scientifically speaking", it does not exist there. One can discover it there only by occultism and yoga, but the methods of occult science and of yoga are not measurable or followable by the means of physical science—so the gulf remains still in existence. It may be bridged one day, but the physicist is not likely to be the bridge-builder, so it is no use asking him to try what is beyond his province.

The desire [of the occultists and the spiritists] to satisfy the physical scientists is absurd and illogical. The physical scientists have their own field with its own instruments and standards. To apply the same tests to phenomena of a different kind is as foolish as to apply physical tests to spiritual truth. One can't dissect God or see the soul under a microscope. So also the subjection of disembodied spirits or even of psycho-physical phenomena to tests and standards valid only for material phenomena is a most false and unsatisfactory method. Moreover, the physical scientist is for the most part resolved not to admit what cannot be neatly packed and labelled and docketed in his own system and its formulas. Dr. Jules Romains, himself a scientist as well as a great writer, makes experiments to prove that man can see and read

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with the eyes blindfolded, the scientists refuse even to admit or record the results. Khuda Baksh comes along and proves it patently, indubitably, under all legitimate tests, the scientists are quite unwilling to cede and record the fact even though his results are undeniable. He walks on fire unhurt and disproves all hitherto suggested explanations,—they simply cast about for another and still more silly explanation! What is the use of trying to convince people who are determined not to believe?

The scientific mind refuses to leave anything unclassed. Has it not classified the Divine also?

The minds of these people [the scientists] are too much accustomed to deal with physical things and things measurable by instruments and figures to be much good for any other provinces. Einstein's views outside his domain are crude and childish, a sort of unsubstantial commonplace idealism without grasp on realities. As a man can be a great scholar and yet simple and foolish, so a man can be a great scientist but his mind and ideas negligible in other things.

Psychologists of course having to deal with mental movements more easily recognise that there can be no real equation between them and physiological processes and at the most mind and body react on each other as is inevitable since they are lodging together. But even a great physical scientist like Huxley recognised that mind was something quite different from matter and could not possibly be explained in the terms of matter. Only since then physical Science became very arrogant and presumptuous and tried to subject everything to itself and its processes. Now in theory it has begun to recognise its limitations in a general way, but the old mentality is still too habitual in most scientists to shake off yet.

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¹ The article reads as if it had been written by a professor rather than a philosopher. What you speak of is, I suppose, a survival of the nineteenth-century scientific contempt for metaphysics; all thinking must be based on scientific facts and the generalisations of science, often so faulty and ephemeral, must be made the basis for any sound metaphysical thinking. That is to make philosophy the handmaid of science, metaphysics the camp-follower of physics and to deny her her sovereign rights in her own city. It ignores the fact that the philosopher has his own domain and his own instruments; he may use scientific discoveries as material just as he may use any other facts of existence, but whatever generalisations science offers he must judge by his own standards—whether they are valid for transference to the metaphysical plane and, if so, how far. Still in the heyday of physical science before it discovered its own limitations and the shakiness of its scheme of things floating precariously in a huge infinity or boundless Finite of the Unknown, there was perhaps some excuse for such an attitude. But spiritualism glorified under the name of psychical research? That is not a science; it is a mass of obscure and ambiguous documents from which you can draw only a few meagre and doubtful generalisations.

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Moreover, so far as it belongs to the occult, it touches only the inferior regions of the occult—what we would call the lowest vital worlds—where there is as much falsehood and fake and confused error as upon the earth and even more. What is a philosopher to do with all that obscure and troubled matter? I do not catch the point of many of his remarks. Why should a prediction of a future event alter our conception—at least any philosophic conception—of Time? It can alter one's ideas of the relation of events to each other or of the working out of forces or of the possibilities of consciousness, but Time remains the same as before.

The dream is, of course, the rendering of an attempt at communication on the subtle plane. As for the telephone and cinema, there is something of what you say, but it seems to me that these and other modern things could have taken on a different character if they had been accepted and used in a different spirit. Mankind was not ready for these discoveries, in the spiritual sense, nor even, if the present confusions are a sign, intellectually ready. The aesthetic downfall is perhaps due to other causes, a disappointed idealism in its recoil generating its opposite, a dry and cynical intellectualism which refuses to be duped by the ideal, romantic or the emotional or anything that is higher than the reason walking by the light of the senses. The Asuras of the past were after all often rather big beings; the trouble about the present ones is that they are not really Asuras, but beings of the lower vital world, violent, brutal and ignoble, but above all narrow-minded, ignorant and obscure. But this kind of cynical narrow intellectualism that is rampant now, does not last—it prepares its own end by increasing dryness—men begin to feel the need of new springs of life.

I do not think the two questions you put are of much importance from the viewpoint of spiritual sadhana.

1) The question about science and spirituality would have been of some moment some twenty years ago and it filled the minds of men in the earlier years of the twentieth century, but it

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is now out of date. Science itself has come to the conclusion that it cannot, as it once hoped, determine what is the truth of the things or their real nature, or what is behind physical phenomena; it can only deal with the process of physical things and how they come about or on what lines men can deal with and make use of them. In other words, the field of physical science has been now definitely marked off and limited and questions about God or the ultimate Reality or other metaphysical or spiritual problems are outside it. This is at least the case all over continental Europe and it is only in England and America that there is still some attempt to reason about these things on the basis of physical science.

The so-called sciences which deal with the mind and men (psychology, etc.) are so much dependent on physical science that they cannot go beyond narrow limits. If science is to turn her face towards the Divine, it must be a new science not yet developed which deals directly with the forces of the life-world and of Mind and so arrives at what is beyond Mind; but present-day science cannot do that.

2) From the spiritual point of view such temporary phenomena as the turn of the educated Hindus towards materialism are of little importance. There have always been periods when the mind of nations, continents or cultures turned towards materialism and away from all spiritual belief. Such periods came in Europe in the nineteenth century, but they are usually of short duration. Western Europe has already lost its faith in materialism and is seeking for something else, either turning back to old religions or groping for something new. Russia and Asia are now going through the same materialistic wave. These waves come because of a certain necessity in human development—to destroy the bondage of old forms and leave a field for new truth and new forms of truth and action in life as well as for what is behind life.

I think X bases his ideas on the attempt of Jeans, Eddington and other English scientists to thrust metaphysical conclusions into scientific facts; it is necessary that he should appreciate fully

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the objections of more austerely scientific minds to such a mixture. Moreover, spiritual seeking has its own accumulated knowledge which does not depend in the least on the theories or discoveries of science in the purely physical sphere. X's attempt like that of Jeans and others is a reaction against the illegitimate attempts of some scientific minds in the nineteenth century and of many others who took advantage of the march of scientific discovery to discredit or abolish as far as possible the religious spirit and to discredit also metaphysics as a cloudy verbiage, exalting science as the only clue to the truth of the universe. But I think that attitude is now dead or moribund; the scientists recognise, as you point out, the limits of their sphere. I may observe that the conflict between religion and science never arose in India (until the days of European education) because religion did not interfere with scientific discovery and scientists did not question religious or spiritual truth because the two things were kept on separate but not opposing lines.

The defect in what X writes about Science seems to be that he is insisting vehemently on the idea that Science is still materialistic or at least that scientists, Jeans and Eddington excepted, are still fundamentally materialists. This is not the fact. Most continental scientists have now renounced the idea that Science can explain the fundamentals of existence. They hold that Science is only concerned with process and not with fundamentals. They declare that it is not the business of Science nor is it within its means to decide anything about the great questions which concern philosophy and religion. This is the enormous change which the latest developments of Science have brought about. Science itself nowadays is neither materialistic nor idealistic. The rock on which materialism was built and which in the 19th century seemed unshakable has now been shattered. Materialism has now become a philosophical speculation just like any other theory; it cannot claim to found itself on a sort of infallible Biblical authority, based on the facts and conclusions of Science. This change can be felt by one like myself who grew up in the

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heyday of absolute rule of scientific materialism in the 19th century. The way which had been almost entirely barred, except by rebellion, now lies wide open to spiritual truths, spiritual ideas, spiritual experiences. That is the real revolution. Mentalism is only a half-way house, but mentalism and vitalism are now perfectly possible as hypotheses based on the facts of existence, scientific facts as well as any others. The facts of Science do not compel anyone to take any particular philosophical direction. They are now neutral and can even be used on one side or another though most scientists do not consider such a use as admissible. Nobody here ever said that the new discoveries of Physics supported the ideas of religion or churches; they merely contended that Science had lost its old materialistic dogmatism and moved away by a revolutionary change from its old moorings.

It is this change which I expected and prophesied in my poems in the first Ahana volume, "A Vision of Science" and "In the Moonlight".

I am afraid I have lost all interest in these speculations; things are getting too serious for me to waste time on these inconclusive intellectualities. I do not at all mind your driving your point triumphantly home and replacing a dogmatism from materialistic science on its throne of half a century ago from which it could victoriously ban all thought surpassing its own narrow bounds as mere wordy metaphysics and mysticism and moonshine. Obviously, if material energies alone can exist in the material world, there can be no possibility of a life divine on the earth. A mere metaphysical "sleight of mind", as one might call it, could not justify it against the objections of scientific negation and concrete common sense. I had thought that even many scientific minds on the Continent had come to admit that science could no longer claim to decide what was the real reality of things, that it had no means of deciding it and could only discover and describe the how and process of the operations of material Force in the physical front of things. That left the field open to higher thought and speculation, spiritual experience and even to mysticism, occultism and all those greater things which almost everyone

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had come to disbelieve as impossible nonsense. That was the condition of things when I was in England. If that is to return or if Russia and her dialectical materialism are to lead the world, well, fate must be obeyed and life divine must remain content to wait perhaps for another millennium. But I do not like the idea of one of our periodicals being the arena for a wrestle of that kind. That is all. I am writing under the impression of your earlier article on this subject, as I have not gone carefully through the later ones; I dare say these later ones may be entirely convincing and I would find after reading them that my own position was wrong and that only an obstinate mystic could still believe in such a conquest of Matter by the Spirit as I had dared to think possible. But I am just such an obstinate mystic; so, if I allowed your exposition of the matter to be published in one of our own periodicals, I would be under the obligation of returning to the subject in which I have lost interest and therefore the inclination to write, so as to re-establish my position and would have to combat the claim of materialistic Science to pronounce anything on these matters on which it has no means of enquiry nor any possibility of arriving at a valid decision. Perhaps I would have practically to rewrite The Life Divine as an answer to the victorious "negation of the materialist"! This is the only explanation which I can give, apart from sheer want of time to tackle the subject, for my long and disappointing silence.

I know it is the Russian explanation of the recent trend to spirituality and mysticism that it is a phenomenon of capitalist society in its decadence. But to read an economic cause, conscious or unconscious, into all phenomena of man's history is part of the Bolshevik gospel born of the fallacy of Karl Marx. Man's nature is not so simple and one-chorded as all that—it has many lines and each line produces a need of his life. The spiritual or mystic line is one of them and man tries to satisfy it in various ways, by superstitions of all kinds, by ignorant religionism, by spiritism, demonism and what not, in his more enlightened parts by spiritual philosophy, the higher occultism and

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the rest, at his highest by the union with the All, the Eternal or the Divine. The tendency towards the search for spirituality began in Europe with a recoil from the nineteenth century's scientific materialism, a dissatisfaction with the pretended all-sufficiency of the reason and the intellect and a feeling out for something deeper. That was a pre-war phenomenon, and began when there was no menace of Communism and the capitalistic world was at its height of insolent success and triumph, and it came rather as a revolt against the materialistic bourgeois life and its ideals, not as an attempt to serve or sanctify it. It has been at once served and opposed by the post-war disillusionment—opposed because the post-war world has fallen back either on cynicism and the life of the senses or on movements like Fascism and Communism; served because with the deeper minds the dissatisfaction with the ideals of the past or the present, with all mental or vital or material solutions of the problem of life has increased and only the spiritual path is left. It is true that the European mind having little light on these things dallies with vital will-o'-the wisps like spiritism or theosophy or falls back upon the old religionism; but the deeper minds of which I speak either pass by them or pass through them in search of a greater Light. I have had contact with many and the above tendencies are very clear. They come from all countries and it was only a minority who hailed from England or America. Russia is different—unlike the others it has lingered in mediaeval religionism and not passed through any period of revolt—so when the revolt came it was naturally anti-religious and atheistic. It is only when this phase is exhausted that Russian mysticism can receive and take not a narrow religious but the spiritual direction. It is true that mysticism à revers, turned upside down, has made Bolshevism and its endeavour a creed rather than a political theme and a search for the paradisal secret millennium on earth rather than the building of a purely social structure. But for the most part Russia is trying to do on the communistic basis all that nineteenth-century idealism hoped to get at—and failed—in the midst of or against an industrial competitive environment. Whether it will really succeed any better is for the future to decide—for at present it only keeps what it

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has got by a tension and violent control which is not over.

The Isha Upanishad passage² is of course a much larger statement of the nature of universal existence than the Einstein theory which is confined to the physical universe. You can deduce too a much larger law of relativity from the statement in the verse. What it means from this point of view—for it contains much more in it—is that the absolute Reality exists, but it is immovable and always the same, the universal movement is a motion of consciousness in this Reality of which only the Transcendent itself can seize the truth, which is self-evident to It, while the apprehension of it by the Gods (the mind, senses, etc.) must necessarily be imperfect and relative, since they can try to follow but none can really overtake (apprehend or seize) that Truth, each being limited by its own viewpoint³, lesser instrumentality or capacity of consciousness, etc. This is the familiar attitude of the Indian or at least the Vedantic mind which held that our knowledge, perception and experience of things in the world and of the world itself must be vyāvahārika, relative, practical or pragmatic only,—so declared Shankara,—it is in fact an illusory knowledge, the real Truth of things lying beyond our mental and sensory consciousness. Einstein's relativity is a scientific, not a metaphysical statement. The form and field of it are different—but, I suppose, if one goes back from it and beyond it to its essential significance, the real reason for its being so, one can connect it with the Vedantic conclusion. But to justify that to the intellect, you would have to go through a whole process to show how the connection comes—it does not self-evidently follow.

As for Jeans, many would say that his conclusions are not at all legitimate. Einstein's law is a scientific generalisation based upon certain relations proper to the domain of physics and, if

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valid, valid there in the limits of that domain, or, if you like, in the general domain of scientific observation and measurement of physical processes and motions; but how can you transform that at once into a metaphysical generalisation? It is a jump over a considerable gulf—or a forceful transformation of one thing into another, of a limited physical result into an unlimited all-embracing formula. I don't quite know what Einstein's law really amounts to, but does it amount to more than this that our scientific measurements of time and other things are, in the conditions under which they have to be made, relative because subject to the unavoidable drawback of these conditions? What metaphysically follows from that—if anything at all does follow—it is for the metaphysicians, not the scientists to determine. The Vedantic position was that the Mind itself (as well as the senses) is a limited power making its own representations, constructions, formations and imposing them on the Reality. That is a much bigger and more intricate affair shooting down into the very roots of our existence. I think myself there are many positions taken by modern Science which tend to be helpful to that view—though in the nature of things they cannot be sufficient to prove it.

I state the objections only; I myself see certain fundamental truths underlying all the domains and the one Reality everywhere. But there is also a great difference in the instruments used and the ways of research followed by the seekers in these different ways (the physical, the occult and the spiritual) and for the intellect at least the bridge between them has still to be built. One can point out analogies, but it can be maintained very well that Science cannot be used for yielding or buttressing results of spiritual knowledge. The other side can be maintained also and it is best that both should be stated—so this is not meant to discourage your thesis.

How does Sir James Jeans or any other scientist know that it was by a "mere accident" that life came into existence or that there is no life anywhere else in the universe or that life elsewhere

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must either be exactly the same as life here under the same conditions or not existent at all? These are mere mental speculations without any conclusiveness in them. Life can be an accident only if the whole world also is an accident—a thing created by Chance and governed by Chance. It is not worthwhile to waste time on this kind of speculation, for it is only the bubble of a moment.

The material universe is only the facade of an immense building which has other structures behind it, and it is only if one knows the whole that one can have some knowledge of the truth of the material universe. There are vital, mental and spiritual ranges behind which give the material its significance. If the earth is the only field of the spiritual evolution in Matter—(assuming that)—then it must be as part of the total design. The idea that all the rest must be a waste is a human idea which would not trouble the vast Cosmic Spirit whose consciousness and life are everywhere, in the stone and dust as much as in the human intelligence. But this is a speculative question which is quite alien to our practical purpose. For us it is the development of the spiritual consciousness in the human body that matters.

In this development there are stages—the whole truth cannot be known till all are passed and the final stage is there. The stage in which you are is one in which the self is beginning to be realised, the self free from all embodiment and not depending on embodiment for its perpetual existence. It is therefore natural that you should feel the embodiment to be something quite subordinate and like the earth-life of Jeans almost accidental. It is because of this stage that the Mayavadins, taking it for final, thought the world to be an illusion. But this is only a stage of the journey. Beyond this Self which is static, separate, formless, there is a greater Consciousness in which the Silence and the Cosmic Activity are united but in another knowledge than the walled-in ignorance of the embodied human being. This Self is only one aspect of the Divine Reality. It is when one gets to that greater Consciousness that cosmic existence and form and life and mind no longer appear to be an accident but find their significance. Even there there are two stages, the overmental and the supramental, and it is not till one gets to the last

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that the full truth of existence can become entirely real to the consciousness. Observe what you experience and know that it has its value and is indispensable as a stage, but do not take the experience of a stage for the final knowledge.

I have not read him [Bergson] sufficiently to pronounce. So far as I know, he seems to have some perception of the dynamic creative intuition involved in Life, but none of the truly supra-rational intuition above. If so, his Intuition which he takes to be the sole secret of things is only a secondary manifestation of something transcendent which is itself only the "rays of the Sun".

No, it [Bergson's "élan vital"] is not the supramental. But Bergson's "intuition" seems to be a Life Intuition which is of course the supramental fragmented and modified to act as a Knowledge in "Life-in-Matter". I can't say definitively yet, but that is the impression it gave me.

He [Bergson] sees Consciousness (Chit) not in its essential truth but as a creative Force=a sort of transcendent Life-Energy descending into Matter and acting there.

[Elan Vital:] Not Sachchidananda but Chit-shakti in the disguise of Pranashakti. Bergson is, I believe, a vitalist (as opposed to a materialist on one side and an idealist on the other) with a strong perception of Time (in Upanishadic times they speculated whether Time was not the Brahman and some schools held that idea). So for him Brahman=Consciousness-Force=Time-Force=Life-Force. But the last two he sees vividly while the first which is the real thing behind creation he sees very dimly.

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Instinct and intuition as described by him [Bergson] are vital, but it is possible to develop a corresponding mental intuition, and that is probably what he suggests—and which depends not on thought but a sort of mental direct contact with things. This is not exactly mysticism, though it is a first step towards it.

I suppose Bergson must already know what the "mystics" say about the matter and has put his own interpretation or value upon it. So he would not at all be impressed by your suggestion. He would say, "I know all about that already."

These extraordinary occurrences which go outside the ordinary course of physical Nature, happen frequently in India and are not unknown elsewhere; they are akin to what is called poltergeist phenomena in Europe. Scientists do not speak or think about such supernormal happenings except to pooh-pooh them or to prove that they are simply the tricks of children simulating supernatural manifestations.

Scientific laws only give a schematic account of material process of Nature—as a valid scheme they can be used for reproducing or extending at will a material process, but obviously they cannot give an account of the thing itself. Water, for instance, is not merely so much oxygen and hydrogen put together—the combination is simply a process or device for enabling the materialisation of a new thing called water; what that new thing really is, is quite another matter. In fact, there are different planes of substance, gross, subtle and more subtle going back to what is called causal (Karana) substance. What is more gross can be reduced to the subtle state and the subtle brought into the gross state; that accounts for dematerialisation and rematerialisation. These are occult processes and are vulgarly regarded as magic. Ordinarily the magician knows nothing of the why and wherefore of what he is doing, he has simply learned the formula or process or else controls elemental beings of the

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subtler states (planes or worlds) who do the thing for him. The Tibetans indulge widely in occult processes; if you see the books of Madame David Neel who has lived in Tibet you will get an idea of their expertness in these things. But also the Tibetan Lamas know something of the laws of occult (mental and vital) energy and how it can be made to act on physical things. That is something which goes beyond mere magic. The direct power of mind-force or life-force upon Matter can be extended to an almost illimitable degree. It must be remembered that Energy is fundamentally one in all the planes, only taking more and more dense forms, so there is nothing a priori impossible in mind-energy or life-energy acting directly on material energy and substance; if they do, they can make a material object do things or rather can do things with a material object which would be to that object in its ordinary poise or "law" unhabitual and therefore apparently impossible.

I do not see how cosmic rays can explain the origination of Matter; it is like Sir Oliver Lodge's explanation of life on earth that it comes from another planet; it only pushes the problem one step farther back—for how do the cosmic rays come into existence? But it is a fact that Agni is the basis of forms as the Sankhya pointed out long ago, i.e. the fiery principle in the three powers radiant, electric and gaseous (the Vedic trinity of Agni) is the agent in producing liquid and solid forms of what is called Matter.

Obviously, a layman cannot do these things, unless he has a native "psychic" (that is, occult) faculty and even then he will have to learn the law of the thing before he can use it at will. It is always possible to use spiritual force or mind-power or will-power or a certain kind of vital energy to produce effects in men, things and happenings; but knowledge and much practice is needed before this possibility ceases to be occasional and haphazard and can be used quite consciously, at will or to perfection. Even then, to have "a control over the whole material world" is too big a proposition, a local and partial control is more possible or, more widely, certain kinds of control over Matter.

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All the world, according to Science, is nothing but a play of Energy—a material Energy it used to be called, but it is now doubted whether Matter, scientifically speaking, exists except as a phenomenon of Energy. All the world, according to Vedanta, is a play of a power of a spiritual entity, the power of an original consciousness, whether it be Maya or Shakti, and the result an illusion or real. In the world so far as man is concerned we are aware only of mind-energy, life- energy, energy in Matter; but it is supposed that there is a spiritual energy or force also behind them from which they originate. All things, in either case, are the results of a Shakti, energy or force. There is no action without a Force or Energy doing the action and bringing about its consequence. Further, anything that has no Force in it is either something dead or something unreal or something inert and without consequence. If there is no such thing as spiritual consciousness, there can be no reality of yoga, and if there is no yoga-force, spiritual force, yoga shakti, then also there can be no effectivity in yoga. A yoga-consciousness or spiritual consciousness which has no power or force in it, may not be dead or unreal, but it is evidently something inert and without effect or consequence. Equally, a man who sets out to be a yogi or Guru and has no spiritual consciousness or no power in his spiritual consciousness—a yoga-force or spiritual force—is making a false claim and is either a charlatan or a self-deluded imbecile; still more is he so if having no spiritual force he claims to have made a path others can follow. If yoga is a reality, if spirituality is anything better than a delusion, there must be such a thing as yoga-force or spiritual force.

It is evident that if spiritual force exists, it must be able to produce spiritual results—therefore there is no irrationality in the claim of those sadhaks who say that they feel the force of the Guru or the force of the Divine working in them and leading towards spiritual fulfilment and experience. Whether it is so or not in a particular case is a personal question, but the statement cannot be denounced as per se incredible and manifestly false, because such things cannot be. Further, if it be true that spiritual force is the original one and the others are derivative from it, then there is no irrationality in supposing that spiritual force can

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produce mental results, vital results, physical results. It may act through mental, vital or physical energies and through the means which these energies use, or it may act directly on mind, life or Matter as the field of its own special and immediate action. Either way is prima facie possible. In a case of cure of illness, someone is ill for two days, weak, suffering from pains and fever; he takes no medicine, but finally asks for cure from his Guru; the next morning he rises well, strong and energetic. He has at least some justification for thinking that a force has been used on him and put into him and that it was a spiritual power that acted. But in another case, medicines may be used, while at the same time the invisible force may be called for to aid the material means, for it is a known fact that medicines may or may not succeed—there is no certitude. Here for the reason of an outside observer (one who is neither the user of the force nor the doctor nor the patient) it remains uncertain whether the patient was cured by the medicines only or by the spiritual force with the medicines as an instrument. Either is possible, and it cannot be said that because medicines were used, therefore the working of a spiritual force is per se incredible and demonstrably false. On the other hand, it is possible for the doctor to have felt a force working in him and guiding him or he may see the patient improving with a rapidity which, according to medical science, is incredible. The patient may feel the force working in himself bringing health, energy, rapid cure. The user of the force may watch the results, see the symptoms he works on diminishing, those he did not work upon increasing till he does work on them and then immediately diminishing, the doctor working according to his unspoken suggestions, etc., etc., until the cure is done. (On the other hand, he may see forces working against the cure and conclude that the spiritual force has to be contented with a withdrawal or an imperfect success.) In all that the doctor, the patient or the user of force is justified in believing that the cure is at least partly or even fundamentally due to the spiritual force. Their experience is valid of course for themselves only, not for the outside rationalising observer. But the latter is not logically entitled to say that their experience is incredible and must be false.

Another point. It does not follow that a spiritual force must

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either succeed in all cases or, if it does not, that proves its non-existence. Of no force can that be said. The force of fire is to burn, but there are things it does not burn; under certain circumstances it does not burn even the feet of the man who walks barefoot on red-hot coals. That does not prove that fire cannot burn or that there is no such thing as force of fire, Agni Shakti.

I have no time to write more; it is not necessary either. My object was not to show that spiritual force must be believed in, but that the belief in it is not necessarily a delusion and that this belief can be rational as well as possible.

The invisible Force producing tangible results both inward and outward is the whole meaning of the yogic consciousness. Your question about yoga bringing merely a feeling of Power without any result was really very strange. Who would be satisfied with such a meaningless hallucination and call it Power? If we had not had thousands of experiences showing that the Power within could alter the mind, develop its powers, add new ones, bring in new ranges of knowledge, master the vital movements, change the character, influence men and things, control the conditions and functionings of the body, work as a concrete dynamic Force on other forces, modify events, etc., etc., we would not speak of it as we do. Moreover, it is not only in its results but in its movements that the Force is tangible and concrete. When I speak of feeling Force or Power, I do not mean simply having a vague sense of it, but feeling it concretely and consequently being able to direct it, manipulate it, watch its movement, be conscious of its mass and intensity and in the same way of that of other, perhaps opposing forces; all these things are possible and usual by the development of yoga.

It is not, unless it is supramental Force, a Power that acts without conditions and limits. The conditions and limits under which yoga or sadhana has to be worked out are not arbitrary or capricious; they arise from the nature of things. These including the will, receptivity, assent, self-opening and surrender of the sadhak have to be respected by the yoga-force, unless it receives

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a sanction from the Supreme to override everything and get something done, but that sanction is sparingly given. It is only if the supramental Power came fully down, not merely sent its influences through the overmind, that things could be very radically directed towards that object—for then the sanction would not be rare. For the Law of the Truth would be at work, not constantly balanced by the law of the Ignorance.

Still the yoga-force is always tangible and concrete in the way I have described and has tangible results. But it is invisible—not like a blow given or the rush of a motor car knocking somebody down which the physical senses can at once perceive. How is the mere physical mind to know that it is there and working? By its results? But how can it know that the results were that of the yogic force and not of something else? One of two things it must be. Either it must allow the consciousness to go inside, to become aware of inner things, to believe in the experience of the invisible and the supraphysical, and then by experience, by the opening of new capacities, it becomes conscious of these forces and can see, follow and use their workings, just as the Scientist uses the unseen forces of Nature. Or one must have faith and watch and open oneself and then it will begin to see how things happen, it will notice that when the Force was called in, there began after a time to be a result, then repetitions, more repetitions, more clear and tangible results, increasing frequency, increasing consistency of results, a feeling and awareness of the Force at work—until the experience becomes daily, regular, normal, complete. These are the two main methods, one internal, working from in outward, the other external, working from outside and calling the inner force out till it penetrates and is visible in the exterior consciousness. But neither can be done if one insists always on the extrovert attitude, the external concrete only and refuses to join to it the internal concrete—or if the physical mind at every step raises a dance of doubts which refuses to allow the nascent experience to develop. Even the Scientist carrying on a new experiment would never succeed if he allowed his mind to behave in that way.

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Concrete? What do you mean by concrete? Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses.

This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force—it may be spiritual, mental or vital—to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion,—for example, anger, sorrow, etc.,—which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him. Influences good or bad can propagate themselves in that way; that can happen without intention and naturally, but also a deliberate use can be made of them. There can also be a purposeful generation of force, spiritual or other. There can be too the use of the effective will or idea acting directly without the aid of any outward action, speech or other instrumentation which is not concrete in that sense, but is all the same effective. These things are not imaginations or delusions or humbug, but true phenomena.

The fact that you don't feel a force does not prove that it is not there. The steam-engine does not feel a force moving it, but the force is there. A man is not a steam-engine? He is very little better, for he is conscious only of some bubbling on the surface which he calls 'himself' and is absolutely unconscious of all the subconscient, subliminal, superconscient forces moving him. (This is a fact which is being more and more established by modern psychology, though it has got hold only of the lower force and not the higher,—so you must not turn up your rational nose at it.) He twitters intellectually, foolishly about the surface results and attributes them all to his 'noble self', ignoring the fact that his noble self is hidden far away from his own view behind the veil of his dimly sparkling intellect and the reeking fog of his

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vital feelings, emotions, impulses, sensations and impressions. So your argument is utterly absurd and futile. Our aim is to bring the secret forces out and unwalled into the open, so that instead of getting some shadows or lightnings of themselves out through the veil or being wholly obstructed, they may pour down and flow in rivers. But to expect that all at once is a presumptuous demand which shows an impatient ignorance and inexperience. If they begin to trickle at first, that is enough to justify the faith in a future downpour. You admit that you once or twice felt a force coming down; it proves that the force was and is there and at work and it is only your sweating Herculean labour that prevents you feeling it. Also, it is the trickle that gives the assurance of the possibility of the downpour. One has only to go on and by one's patience deserve the downpour or else, without deserving, slide on until one gets it. In yoga the experience itself is a promise and foretaste but gets shut off till the nature is ready for the fulfilment. This is a phenomenon familiar to every yogi when he looks back on his past experience. Such were the brief visitations of Ananda you had sometimes before. It does not matter if you have not a leech-like tenacity—leeches are not the only type of yogis. If you can stick anyhow or get stuck, that is sufficient.

These things should not be spoken of but kept under a cover.... Even in ordinary non-spiritual things the action of invisible or subjective forces is open to doubt and discussion in which there could be no material certitude, while the spiritual force is invisible in itself and also invisible in its action. So it is idle to try to prove that such and such a result was the effect of spiritual force. Each must form his own idea about that, for if it is accepted, it cannot be as a result of proof and argument, but only as a result of experience, of faith or of that insight in the deeper heart or the deeper intelligence which looks behind appearances and sees what is behind them. The spiritual consciousness does not claim in that way, it can state the truth about itself but not fight for a personal acceptance. A general and impersonal truth about

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spiritual force is another matter, but I doubt whether the time has come for it or whether it could be understood by mere reasoning intelligence.

If I write about these questions from the yogic point of view, even though on a logical basis, there is bound to be much that is in conflict with the current opinions, e.g., about miracles, the limits of judgment by sense-data, etc. I have avoided as much as possible writing about these subjects because I would have to propound things that cannot be understood except by reference to other data than those of the physical senses or of reason founded on these alone. I might have to speak of laws and forces not recognised by reason or physical science. In my public writings and my writings to sadhaks I have not dealt with these because they go out of the range of ordinary knowledge and the understanding founded on it. These things are known to some, but they do not usually speak about them, while the public view of much of those as are known is either credulous or incredulous, but in both cases without experience or knowledge.

As for what you write about your experience and your ideas, it looks as if it were simply the old thoughts and movements rising, as they often do, to interfere with the straight course of the sadhana. Mental realisations and ideas of this kind are at best only half-truths and not always even that; once one has taken up a sadhana that goes beyond the mind, it is a mistake to give them too much importance. They can easily become by misapplication a fruitful ground for error.

If you examine the ideas that have come to you, you will see that they are quite inadequate. For example:

1) Matter is jaḍa only in appearance. As even modern Science admits, Matter is only energy in action, and, as we know in India, energy is force of consciousness in action.

2) Prakriti in the material world seems to be jaḍa, but this

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too is only an appearance. Prakriti is in reality the conscious power of the Spirit.

3) A bringing down of the Spirit into Matter cannot lead to a laya in jaḍa prakṛti. A descent of the Spirit could only mean a descent of light, consciousness and power, not a growth of unconsciousness and inertia which is what is meant by the jaḍa-laya.

4) The Spirit is there already in Matter as everywhere else; it is only a surface apparent unconsciousness or involved consciousness which veils its presence. What we have to do is to awake Matter to the spiritual consciousness concealed in it.

5) What we aim at bringing down into the material world is the supramental consciousness, light and energy, because it is this alone that can truly transform it.

If there is at any time a growth of unconsciousness and inertia, it is because of the resistance of the ordinary nature to the spiritual change. But this is usually raised up in order to be dealt with and eliminated. If it is allowed to remain concealed and not raised up, the difficulty will never be grappled with and no real transformation will take place.

If there were no creative power in the material energy, there would be no material universe. Matter is not unconscious or without dynamism—only it is an involved force and consciousness that work in it. It is what the psychologists call the inconscient from which all comes—but it is not really inconscient.

⁴ There is no need to put "the" before "quality"—in English that would alter the sense. Matter is not regarded in this passage as a quality of being perceived by sense; I don't think that would have any meaning. It is regarded as a result of a certain power

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and action of consciousness which presents forms of itself to sense perception and it is this quality of sense-perceivedness, so to speak, that gives them the appearance of Matter, i.e. of a certain kind of substantiality inherent in themselves—but in fact they are not self-existent substantial objects but forms of consciousness. The point is that there is no such thing as the self-existent Matter posited by nineteenth century Science.

You are reasoning on the analogy of your own very cabined and limited sense-consciousness and its rather clumsy relations with the happenings in material space. What is space after all but an extension of conscious being in which Consciousness-Force builds its own surroundings? In the subtle physical plane there are, not one, but many layers of consciousness and each moves in its own being, that is to say, in its own space. I have said that each subtle plane is a conglomeration or series of worlds. Each space may at any point meet, penetrate or coincide with another; accordingly at one point of meeting or coincidence there might be several subtle objects occupying what we might rather arbitrarily call the same space, and yet they may not be in any actual relation with each other. If there is a relation created, it is the multiple consciousness of the seer in which the meeting-place becomes apparent that creates it.

On the other hand, there may be a relation between objects in different regions of space correlated to each other as in the case of the gross physical object and its subtle counterpart. There you can more easily reason of relations between one space and another.

Time and Space are not limited, they are infinite—they are the terms of an extension of consciousness in which things take place or are arranged in a certain relation, succession, order. There are again different orders of Time and Space; that too depends on the consciousness. The Eternal is extended in Time and Space, but he is also beyond all Time and Space. Timelessness and Time

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are two terms of the eternal existence. The Spaceless Eternal is not one indivisible infinity of Space, there is in it no near or far, no here or there—the Timeless Eternal is not measurable by years or hours or aeons, the experience of it has been described as the eternal moment. But for the mind this state cannot be described except by negatives,—one has to go beyond and to realise it.

The objection⁵ is founded on human three dimensional ideas of space and division in space, which are again founded upon the limited nature of the human senses. To some beings space is one dimensional, to others two dimensional, to others three dimensional—but there are other dimensions also. It is well recognised in metaphysics that the Infinite can be in a point and not only in extension of space—just as there is an eternity of extension in Time but also an Eternity which is independent of Time so that it can be felt in the moment—one has not to think of millions and millions of years in order to realise it. So too the rigid distinction of One against Many, a One that cannot be many or of an All that is made up by addition and not self-existent are crude mental notions of the outer finite mind that cannot be applied to the Infinite. If the All were of this material and unspiritual character, tied down to a primary arithmetic and geometry, the realisation of the universe in oneself, of the all in each and each in all, of the universe in the Bindu would be impossible. Your Xs are evidently innocent of the elements of metaphysical thinking or they would not make such objections.

It is only by feeling all things as one spiritual substance that one can arrive at unity—unity is in the spiritual consciousness. The material point is only one point among millions of millions—so that is not the base of unity. But once you get the unity in consciousness, you can feel through that the unity of mind

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substance, mind force, etc., the unity of life substance (mobile) and life force, the unity of material substance and energies. Being—Consciousness of being—energy of consciousness—form of consciousness, all things are really that.

It is quite true that the word "superstition" has been habitually used as a convenient club to beat down any belief that does not agree with the ideas of the materialistic reason, that is to say, the physical mind dealing with the apparent law of physical process and seeing no farther. It has also been used to dismiss ideas and beliefs not in agreement with one's own idea of what is the rational norm of supraphysical truths as well. For many ages man cherished beliefs that implied a force behind which acted on principles unknown to the physical mind and beyond the witness of the outward reason and the senses. Science came in with a method of knowledge which extended the evidence of this outer field of consciousness, and thought that by this method all existence would become explicable. It swept away at once without examination all the ancient beliefs as so many "superstitions"—true, half-true or false, all went into the dust-bin in one impartial sweep, because they did not rely on the method of physical Science and lay outside its data or were or seemed incompatible with its standpoint. Even in the field of supraphysical experience only so much was admitted as could give a mentally rational explanation of itself according to a certain range of ideas—all the rest, everything that seemed to demand an occult, mystic or below-the-surface origin to explain it, was put aside as so much superstition. Popular beliefs that were the fruit sometimes of imagination but sometimes also of a traditional empirical knowledge or of a right instinct shared naturally the same fate. That all this was a hasty and illegitimate operation, itself based on the "superstition" of the all-sufficiency of the new method which really applies only to a limited field, is now becoming more and more evident. I agree with you that the word superstition is one which should be used either not at all or with great caution. It is evidently an anachronism to apply it to beliefs not accepted

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by the form of religion one happens oneself to follow or favour.

The growing reversal of opinion with regard to many things that were then condemned but are now coming into favour once more is very striking. In addition to the instances you quote a hundred others might be added. One does not quite know why a belief in graphology should be condemned as irrational or superstitious; it seems to me quite rational to believe that a man's handwriting is the result of or consistent with his temperament and nature and, if so, it may very well prove on examination to be an index of character. It is now a known fact that each man is an individual by himself with his own peculiar formation different from others and made by minute variations in the general human plan,—this is true of small physical characteristics, it is evidently equally true of psychological characteristics; it is not unreasonable to suppose a correlation between the two. On that basis cheiromancy may very well have a truth in it, for it is a known fact that the lines in an individual hand are different from the lines in others and that this, as well as differences of physiognomy, may carry in it psychological indications is not impossible. The difficulty for minds trained under rationalistic influences becomes greater when these lines or the data of astrology are interpreted as signs of destiny, because modern rationalism resolutely refused to admit that the future was determined or could be determinable. But this looks more and more like one of the "superstitions" of the modern mind, a belief curiously contradictory of the fundamental notions of Science. For Science has believed, at least until yesterday, that everything is determined in Nature and it attempts to find the laws of that determination and to predict future physical happenings on that basis. If so, it is reasonable to suppose that there are unseen connections determining human events in the world and that future events may therefore be predictable. Whether it can be done on the lines of astrology or cheiromancy is a matter of enquiry and one does not get any farther by dismissing the possibility with a summary denial. The case for astrology is fairly strong; a case seems to exist for cheiromancy also.

On the other hand, it is not safe to go too hastily in the other direction. There is the opposite tendency to believe everything

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in these fields and not keep one's eyes open to the element of limitation or error in these difficult branches of knowledge—it was the excess of belief that helped to discredit them, because their errors were patent. It does not seem to me established that the stars determine the future—though that is possible, but it does look as if they indicate it—or rather, some certitudes and potentialities of the future. Even the astrologers admit that there is another element of determination in man himself which limits the field of astrological prediction and may even alter many of its ascertained results. There is a very tangled and difficult complex of forces making up any determination of things in the world and when we have disentangled one thread of the skein and follow it we may get many striking results, but we cannot rely on it as the one wholly reliable clue. The mind's methods are too rigid and conveniently simple to unravel the true or whole truth whether of the Reality or of its separate phenomena.

I would accept your statement about the possibility of knowing much about a man from observations of a small part of his being, physical or psychological, but I think it is to go too far to say that one can reconstruct a whole man from one minute particle of a hair. I should say from my knowledge of the complexity and multiplicity of elements in the human being that such a procedure would be hazardous and would leave a large part of the Unknown overshadowing the excessive certitude of this inferential structure.

I suppose we cannot go so far as to deny that there is such a thing as superstition—a fixed belief without any ground in something that is quite unsound and does not hang together. The human mind readily claps on such beliefs to things which can be or are in themselves true, and this is a mixture which very badly confuses the search for knowledge. But precisely because of this mixture, because somewhere behind the superstition or not far off from it there is very usually some real truth, one ought to be cautious in using the word or sweeping away with it as a convenient broom the true, the partly true and the unfounded

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together and claiming that the bare ground left is the only truth of the matter.

When I wrote that sentence about "a fixed blind belief", I was not thinking really of religious beliefs, but of common popular ideas and beliefs. Your feeling about the matter, in any case, is quite sound. One can and ought to believe and follow one's own path without condemning or looking down on others for having beliefs different from those one thinks or sees to be the best or the largest in truth. The spiritual field is many-sided and full of complexities and there is room for an immense variety of experiences. Besides, all mental egoism—and spiritual egoism—has to be surmounted and this sense of superiority should therefore not be cherished.

P.S. A sincere, whole-hearted and one-pointed following of this yoga should lead to a level where these rigid mental divisions do not exist, for they are mental walls put round one part of Truth and Knowledge so as to cut it off from the rest, but this view from above the mind is comprehensive and everything falls into its place in the whole.

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