Letters On Yoga - Parts 2,3

Sadhana through Work - VII

Yes, obviously, that is one great utility of work that it tests the nature and puts the sadhak in front of the defects of his outer being which might otherwise escape him.

The actions are of importance only as expressing what is in the nature. You have to be conscious of whatever in your actions is not in harmony with the yoga and get rid of it. But for that what is needed is your own consciousness, the psychic, observing from within and throwing off what is seen to be undesirable.

It will be better to do the work as a sadhana for getting rid of the defects rather than accept the defects as a reason for not doing the work. Instead of accepting these reactions as if they were an unchangeable law of your nature, you should make up your mind that they must come no longer—calling down the aid of the Mother's force to purify the vital and eliminate them altogether. If you believe that the trouble in the body must come, naturally it will come; rather fix in your mind the idea and will that it must not come and will not come. If it tries to come reject it and throw it away from you.

That is a great error of the human vital—to want compliments for their own sake and to be depressed by their absence and imagine that it means there is no capacity. In this world one starts with ignorance and imperfection in whatever one does—one has to find out one's mistakes and to learn, one has to commit errors and find out by correcting them the right way to do things. Nobody in the world has ever escaped from this law. So what one has to expect from others is not compliments all the time, but praise of what is right or well done and criticism of

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errors and mistakes. The more one can bear criticism and see one's mistakes, the more likely one is to arrive at the fullness of one's capacity. Especially when one is very young—before the age of maturity—one cannot easily do perfect work. What is called the juvenile work of poets and painters—work done in their early years is always imperfect, it is a promise and has qualities—but the real perfection and full use of their powers comes afterwards. They themselves know that very well, but they go on writing or painting because they know also that by doing so they will develop their powers.

As for comparison with others, one ought not to do that. Each one has his own lesson to learn, his own work to do and he must concern himself with that, not with the superior or inferior progress of others in comparison with himself. If he is behind today, he can be in full capacity hereafter and it is for that future perfection of his powers that he must labour. You are young and have everything yet to learn—your capacities are yet only in bud, you must wait and work for them to be in full bloom—and you must not mind if it takes months and years even to arrive at something satisfying and perfect. It will come in its proper time, and the work you do now is always a step towards it.

But learn to welcome criticism and the pointing out of imperfections—the more you do so, the more rapidly you will advance.

Someone who is learning to paint or play music or write and does not like to have his mistakes pointed out by those who already know—how is he to learn at all or reach any perfection of technique?

We cannot approve of your idea—there are already enough intellectuals in the Ashram and the room-keeping intellectual is not a type whose undue propagation we are disposed to encourage. Outside work is just what is necessary to keep the equilibrium of the nature and you certainly need it for that purpose. Also your presence in the D.R. [Dining Room] is indispensable. For the

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rest instead of getting vexed with X or Y you should seek the cause of these things in yourself—that is always the true rule for a sadhak. You are sometimes at your best and then things go on very well; but sometimes you are not at all at your best and then these misunderstandings arise. The remedy therefore is to be at your best always—not to be in your room always, but to be in your best and therefore your true self always.

The difficulty rises from a certain excess of sensitiveness in the vital nature which feels strongly any want of harmony or opposition in the work or any untoward happening and, when that comes, one is apt to feel it as if a personal opposition and on the other side also a similar feeling arises and so the difficulty becomes prolonged and leads to conflict. As a matter of fact the difficulty often arises from circumstances, e.g. the B.S. [Building Service] with its much reduced staff and a rush of work using up all its men may find it more difficult to accommodate you than before. Or it may arise from people acting according to their view of a matter which does not accord with yours. Or again it may come from the person following his own ideas, view of what is convenient and effective and thus coming up against yours. There need be no personal feeling in all that and it is best not to look for any and not to see it from that point of view. What is needed is always to take a calm view of the thing and a clear vision—not only from one's own standpoint which may be eventually right and yet need modification in detail, but with a vision that sees also the standpoint of others; this broad seeing quiet and impersonal is needed in the full yogic consciousness. Having it one can insist on what has to be insisted on with firmness but at the same time with a consideration and understanding of the other that removes the chance of any clash of personal feeling. Naturally if the other is unreasonable, he may still resent, but then it will be his own fault entirely and it will fall back on him only. It is here that we see the necessity of some change. Loyalty, fidelity, capacity, strength of will and other qualities in the work you have in plenty—a full calm and

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equality not only in the inner being where it can exist already, but in the outer nervous parts is a thing you have to get completely.

There are always defects on both sides which lead to this disharmony. On your side you have...a tendency to too harsh judgment of others, a readiness to see and stress the faults, defects, weak side of others and not to see enough their good sides. This prevents the kindliness of outlook which should be there and gives an impression of harshness and critical severity and creates a tendency to contrariety and revolt, which even when it is not there in the minds of the others, acts through their subconscient and creates all these discordant movements. To take advantage of what is good in others, keeping one's eye always on that, and to deal tactfully with their mistakes, faults and defects is the best way; it does not exclude firmness and maintenance of discipline, even severity when severity is due; but the latter should be rare and the others should not feel it as if it were a permanent attitude.

The experience of the difference between your inner feelings and your surface reactions shows that you are becoming aware of different parts of your nature which each have their own character. In fact each human being is composed of different personalities that feel and behave in a different way and his action is determined by the one that happens to be prominent at the time. The one that has no feelings against anyone is either the psychic being or the emotional being in the heart, the one that feels anger and is severe is a part of the external vital nature on the surface. This anger and severity is a wrong form of something that in itself has a value, a certain strength of will and force of action and control in the vital being, without which work cannot be done. What is necessary is to get rid of the anger and to keep the force and firm will along with a developed judgment as to what is the right thing to do in any circumstances. For instance, people can be allowed to do things in their own way when that

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does not spoil the work, when it is only their way of doing what is necessary to be done; when their way is opposed to the discipline of the work, then they have to be controlled, but it should be done quietly and kindly, not with anger. Very often, if one has developed a silent power of putting the Mother's force on the work with one's own will as instrument, that by itself may be sufficient without having to say anything as the person changes his way of himself as if by his own initiative.

This feeling of not being able to eat and of eating being unnecessary is a sort of suggestion that is coming to several people. It should be rejected and cleared out of the system as it may lead to weakening of the body by taking insufficient food. Often one does not feel weak at first, a vital energy comes which supports the body, but later on the body weakens. This feeling may sometimes come when one is going much inside and there is no insistence on the bodily needs; but it should not be accepted. If it is rejected, it is likely to disappear.

To discourage anybody is wrong, but to give false encouragement or encouragement of anything wrong is not right. Severity has sometimes to be used (though not overused), when without it an obstinate persistence in what is wrong cannot be set right. Very often, if an inner communication has been established, a silent pressure is more effective than anything else. No absolute rule can be laid down; one has to judge and act for the best in each case.

That is quite necessary for work; efficiency and discipline are indispensable. They can, however, only partly be maintained by outward means—it really depends in ordinary life on the personality of the superior, his influence on the subordinates, his firmness, tact, kindness in dealing with them. But the sadhak depends on a deeper force, that of his inner consciousness and the force working through him.

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It [disciplining the subordinates] has to be done in the right spirit and the subordinates must be able to feel that it is so—that they are being dealt with in all uprightness and by a man who has sympathy and insight and not only severity and energy. It is a question of vital tact and a strong and large vital finding always the right way to deal with the others.

We have been very glad to get your letters with the details which prove how great and rapid a progress you have made in sadhana. All that you write shows a clear consciousness and a new orientation in the lower vital. To have seen clearly the instinct of domination and the pride of the instrument there means that that part of the being is in the right way to change; these defects must now be replaced by their true counterparts—the power to act selflessly on others for the Truth and the Right and the power to be a strong and confident but egoless instrument of the Divine. It is clear also that the physical is effectively opening, but the instinctive physical and the vital-physical motions in it, fear in the body, weakness, disposition to ill-health must go also. As to diet, a light quality of food sufficient for the strength and sustenance is the best for you—meat is not advisable.

Let the wide opening that has come in you develop and your whole being down to the material fill with the true consciousness and the true power.

You know what is the right thing to do—to take and keep the necessary inner attitude—when there is the openness to the Force and the strength, courage and power in action coming from it, outward circumstances can be met and turned in the right direction.

Whenever anything untoward happens, it is essential not to allow...any vibrations of disturbance or unrest in either the physical mind or the nerves. One must remain calm and open to

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the Light and Force, then one will be able to act in the right way.

From the point of view of sadhana—you must not allow yourself to be in the least disturbed by these things. What you have to do, what is right to be done, should be done in perfect calmness with the support of the Divine Force. All that is necessary for a successful result, can be done—including the securing of the support of those who are able to help you. But if this outer support is not forthcoming, you have not to be disturbed but to proceed calmly on your way. If there is any difficulty or unsuccess anywhere not due to your own fault, you have not to be troubled. Strength, unmoved calm, quiet straight and right dealing with all things you have to deal with must be the rule of your action.

To keep this equanimity and absence of reactions and from that calm ground to direct the yoga-force on things and persons (not for egoistic aims but for the work to be done) is the position of the yogi.

Keep unmoved, unoffended, do your work without being discouraged, call on the Force to act for you. It is a field of trial for you—the inward result is more important than the outward.

A double action is needed, to destroy the ill-will of the inferiors and to change the mind of the superiors—an invisible action, for in the visible they seem to be too much under the control of the Forces of the Ignorance.

You have to make yourself an instrument of the invisible Force

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—to be able in a way to direct it to the required point and for the required purpose. But for that Samata must be entire—for a calm and luminous use of the Force is necessary. Otherwise the use of the Force, if accompanied by ego-reactions, may raise a corresponding ego-resistance and a struggle.

The increase of Samata is only a first condition. It is when on the basis of Samata an understanding Force can be used to make their attacks nugatory that the attacks will become impossible.

[External attacks by the adverse powers on persons who cooperate:] That is always a part of their tactics in the physical sphere. They can be averted only by a superior Force being used against them.

This is the right inner attitude of equality—to remain unmoved whatever may outwardly happen. But what is needed for success in the outward field (if you do not use human means, diplomacy or tactics,) is the power to transmit calmly a Force that can change men's attitude and the circumstances and make any outward action at once the right thing to do and effective.

For the sadhak outward struggles, troubles, calamities are only a means of surmounting ego and rajasic desire and attaining to complete surrender. So long as one insists on success, one is doing the work partly at least for the ego; difficulties and outward failures come to warn one that it is so and to bring complete equality. This does not mean that the power of victory is not to be acquired, but it is not success in the immediate work that is all-important; it is the power to receive and transmit a greater and greater correct vision and inner Force that has to be

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developed and this must be done quite coolly and patiently without being elated or disturbed by immediate victory or failure.

What you have to realise is that your success or failure depends, first and always, on your keeping in the right attitude and in the true psychic and spiritual atmosphere and allowing the Mother's force to act through you....

If I can judge from your letters, you take its support too much for granted and lay the first stress on your own ideas and plans and words about the work; but these whether good or bad, right or mistaken, are bound to fail if they are not instruments of the true Force.... You have to be always concentrated, always referring all difficulties for solution to the force that is being sent from here, always letting it act and not substituting your own mind and separate vital will or impulse....

Proceed with your work, never forgetting the condition of success. Do not lose yourself in the work or in your ideas or plans or forget to keep yourself in constant touch with the true source. Do not allow anybody's mind or vital influence or the influence of the surrounding atmosphere or the ordinary human mentality to come between you and the power and presence of the Mother.

It is very satisfying to have closed so well the work you undertook for the Mother...overcoming all difficulties and ending in such a satisfactory result.... But your work for the Mother is always sure to be the same, thorough, conscientious and skilful and inspired by a firm faith and openness to her force; where these things are, success is always sure.