Letters On Yoga - Parts 2,3

Experiences and Realisations - VII

The usual rule given by yogis is that one should not speak of one's experience to others except of course the Guru while the sadhana is going on because it wastes the experience, there is what they call kṣaya of the tapasya. It is only long past experiences that they speak of and even that not too freely.

The Light left you because you spoke of it to someone who was not an adhikārī. It is safest not to speak of these experiences except to a Guru or to one who can help you. The passing away of an experience as soon as it is spoken of is a frequent happening and for that reason many yogis make it a rule never to speak of

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what happens within them, unless it is a thing of the past or a settled realisation that nothing can take away. A settled permanent realisation abides, but these were rather things that come to make possible an opening in the consciousness to something more complete—to prepare it for realisation.

I thought it was understood that what I wrote to you about persons was private. Experiences one's own or others' if one comes to know of them, should not be talked about or made a matter of gossip. It is only if there can be some spiritual profit to others and even then if they are experiences of the past that one can speak of them. Otherwise it becomes like news of Abyssinia or Spain, something common and trivial for the vital mass-mind to chew or gobble.

If you want to keep the joy, it will be wise not to speak of it to others. Things spoken about get wings and try to escape.

To show what is written about experiences or to speak about one's experiences to others is always risky. They are much better kept to oneself.

General knowledge is another matter, it is intellectual and the intellect gains by the intellectual activity of teaching. Also if in yoga it were only a matter of imparting intellectually one's mental knowledge of the subject, that rule would perhaps hold; but this mental aspect is only a small part of yoga. There is something more complex which forms the bigger part of it. In teaching yoga to another one becomes to some extent a master with disciples. The yogis have always said that one who takes

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disciples, takes upon himself the difficulties of his disciples as well as one's own—that is why it is recommended not to take disciples unless and until one is siddha and even then only if one receives the Divine authority to do it—what Ramakrishna called getting the chaprās. Secondly, there is the danger of egoism—when one is free from that, then the objection no longer holds. There is a separate question and that is the telling of one's own experiences to others. That too is very much discouraged by most yogis—they say it is harmful to the sadhana. I have certainly seen and heard of any number of instances in which people were having a flow of experiences and, when they told it, the flow was lost—so there must be something in this objection. I suppose however it ceases to apply after one has reached a certain long-established stability in the experience, that is to say when the experience amounts to a definite and permanent realisation, something finally and irrevocably added to the consciousness. I notice that those who keep their experiences to themselves and do not put themselves out on others seem to have a more steady sadhana than others, but I don't know whether it is an invariable rule. It would probably not apply any longer after a certain stage of realisation.

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