The letters reveal Nirod's unique relationship with his guru. The exchanges are suffused with a special humour.
Sri Aurobindo : corresp.
Nirodbaran's correspondence with Sri Aurobindo began in February 1933 and continued till November 1938, when Sri Aurobindo injured his leg and Nirod became one of his attendants. The entire correspondence, which was carried on in three separate notebooks according to topics - private, medical, and literary - is presented in chronological order, revealing the unique relationship Nirod enjoyed with his guru, replete with free and frank exchanges and liberal doses of humour. Covering a wide range of topics, both serious and light-hearted, these letters reveal the infinite care Sri Aurobindo devoted to the spiritual development of his disciple.
THEME/S
[The following medical report was by Dr. Becharlal about Shanta who had pain in the back and chest. She had weak eyes and lungs, and did a lot of knitting, embroidery, etc.] She should not work for more than an hour in bent position. She should try to sit straight.
That is all right. Mother had suggested that already in cases of fatigue of back from similar cause.
She should go for a walk in the open air every morning and evening.
She starts, then loses interest or feels tired or something and drops it.
She should take cod-liver oil for a longer period.
You must persuade her to do that.
She may be given such work as may not fatigue the eyes, press upon the chest—picking dry leaves, flowers, watering plants, etc.
She used to do some gardening before but dropped it.
J asks Mother whether bath salts get spoiled if a dozen bottles are bought at a time.
No. they don't get spoiled.
Herewith Powell's letter regarding T's abdominal support It looks like an adjustable type.
[20.10.36]
It is a steel affair? I doubt whether T could stand that.
I hope she will be able to manage the measurements wanted.
Lying down? it may be difficult for her.
Guru, this is the month when your thrice-blessed disciple came into the physical world. Please see that the supra-physical projects some more of its invisible rays. But thinking again—what will the poor Guru do if the big disciple doesn't fulfil the conditions? Is that so?
The one hope is then that he may last on to fulfil the conditions without his knowing that he is doing it! What do you think of that device?
November 1, 1936
What do I think of that "device"? What can I think, Sir? That is the only straw I am obliged to clutch at, but it may prove too weak for my burden. I am doubtful of the device because you must have tried it also in many other cases that have failed.
The cases that have failed are those that have gone the wrong way—which is another kind of difficulty altogether.
Yes, T's support is a steel affair. Otherwise it won't be tight enough. But why can't she stand it?
Because it is very painful when one is thin with no fat to protect one. So instead of relieving her pains, it would [cause] others.
Sir, how to solve her lying down problem, I don't know.
Rack your brains and solve it.
Should I resume my hospital visits now? But cycles aren't allowed to be taken out in rainy weather, so?
It is because the rider gets wet and the bicycle rusted. But if you can arrive at an understanding with Benjamin48—
There is an application for permanent residentship—X, son of B, husband of A. He had made himself something like a physical wreck in Africa, says he is all right now. Mother wants you to be very strict in your examination; also I have told him to give past history. First result of your suggestion for a preliminary examination of candidates!
November 2, 1936
By the way, R was also suggesting about the medical board, after D.L.'s death. Can't he be included?
There would be much confusion. He would say something quite different from the rest of you.
November 3, 1936
We have brought one dozen packets of bath salts for Mother. Wouldn't it be better to send them now?
Very well.
I have found a line which seems quite good, but no more!
Go ahead. Open the tap.
November 4, 1936
Guruji, I send you this incomplete masterpiece of mine. Such a one that I feel tempted to throw it head down, into—. Still, to be fair, the first 8 lines, I suppose, can stand on their feet. But the rest?
Yes. These are all right. Afterwards you seem to have haled down by the hair of the head some lines which don't quite know where they are or what you are driving at. They have therefore not much life in them. Is there not a stop in the middle of the ninth line? If possible, after repairing the inspiration a little, you might start off from there again and produce a less abruptly evolved conclusion.
November 8, 1936
D.H. Lawrence says that one can only write creative stuff when it comes, otherwise it is not much good. In his own experience some sort of an urge—his daemon—has seized him, and he has created. Writing is a kind of passion to him—like kissing!
All statements are subject to qualification. What Lawrence states is true in principle but in practice most poets have to sustain the inspiration by industry. Milton in his later days used to write every day fifty lines; Virgil nine which he corrected and recorrected till it was within halfway of what he wanted. In other words he used to write under any other conditions and pull at his inspiration till it came.
Perhaps the best creations are those which come by sudden inspiration, either in poetry or in prose.
Yes. Usually the best lines, passages etc. come like that.
How to make writing a passion? Is one born with it?
Usually. But sometimes it comes gradually.
With me it is neither a passion nor an urge! You've seen in my latest poems how my power of expression has deteriorated and resistance increased.
I think you have been rather influenced by so much study of J's poems and are trying to follow a similar inspiration and it is not quite assimilated.
If I can make you believe that I am able to write stories after all, I shall ask you for some Force.
I don't see why you should not be able to write.
I have been furiously thinking what is the use of blessed literature after all, if the nature remains just the same?
Good heavens! where did you get this idea that literature can transform people? Literary people are often the most impossible on the face of the earth.
Is literature ever going to transform the nature?
I don't suppose so. Never did it yet.
I have neither the strong will nor the sustained effort to transform my nature. The best way is to surrender—I am forced to do it—and keep quiet, quiet for years and years, which I am trying to do. But, Sir—!
According to the affirmation of people acquainted with the subject, the preliminary purification before getting any Yogic experiences worth the name may extend to 12 years. After that one may legitimately expect something. You are far from the limit yet—so no reason to despair.
November 10, 1936
What do you think of the beginning of this poem, and the possibility, if any?
An energetic beginning—many possibilities.
Yes, I think I have been influenced by "so much study" of J's poems. But is it wrong to be thus influenced? Is it going to be an imitation?
No, but it is a transition from one inspiration to another—and a transition is often difficult.
A similar inspiration can have a different manifestation, can't it?
Yes, of course.
Should I stick to my own domain? but what then is my own domain?
Can't say very well; but it was distinctive enough.
I didn't mean that literature can transform people. We may have progressed in literature, but the outer human nature remains almost the same.
Outer human nature can only change either by an intense psychic development or a strong And all-pervading influence from above. It is the inner being that has to change first—a change which is not always visible outside. That has nothing to do with the development of the faculties which is another side of the personality.
Wouldn't it be wiser to use my effort and labour in the direction of sadhana?
That is another question altogether. But such sadhana means a slow laborious work of self-change in most cases (twelve years you know!), so why not sing on the way?
Literary people are hyper-sensitive, it seems. But why they alone? All artists, I am afraid, are like that.
Of course.
The bigger one is, the greater the ego and the greater the sensibility or sensitiveness. I believe that if the artists were not so sensitive, they wouldn't be able to create!
Not quite that. Sensibility, yes—one must be able to feel things. Exaggerated sensitiveness not necessary. Men of genius have generally a big ego—can't be helped, that.
Lawrence is terrible that way. He says he doesn't write for "apes, dogs and asses", and yet when these asses criticise him, he goes mad!
Of course—T weeps oceans if criticised, Lawrence goes red etc. It's the mark of the tribe.
What about yourself in your pre-yogic days? I hear that James Cousins said about your poem "The Rishi" that it was not poetry at all, only spiritual philosophy. I wonder what your poetic reaction was!
James Cousins does not date from my pre-yogic days.
I never heard that. If I had, I would have noted that Cousins had no capacity for appreciating intellectual poetry. But that I knew already, just as he had no liking for epic poetry either, only for poetic "jewellery". His criticism was of "In the Moonlight" which he condemned as brain-stuff only except the early stanzas for which he had high praise. That criticism was of great use to me—though I did not agree with it. But the positive part of it helped me to develop towards a supra-intellectual style. As "Love and Death" was poetry of the vital, so "Ahana"49 is mostly work of the poetic intelligence. Cousins' criticism helped me to go a stage farther.
D said to us once that he spoke to Mother about his hypersensitiveness, and she replied that an artist has to be that—he must have finer, acuter feelings to be able to create his best.
He has to be "sensible" in the French sense of the word.
Only in Yoga one has to turn it towards the Divine. What do you say?
I prefer he should drop the hyper-sensitiveness and be hyper-"sensible" (French sense, not English) only.
You have again hit me with the number of years in Yoga plus Virgil, Keats and Milton in poetry. I am preparing a hit-back!
There was no hit in that—I was only answering your question about writing only when the inspiration comes. I pointed out that these poets (Virgil, Milton) did not do that. They obliged the inspiration to come. Many not so great do the same. How does Keats come in? I don't think I mentioned him.
J asks if A's letter can be sent now.
Well, she can send. I will see at leisure.
November 11, 1936
Guru, what else could it be if not a "hit" or at least shutting my mouth? Every time I complain of a great difficulty, no inspiration, you quote the names of Virgil, Milton, etc. Same in Yoga—you say 10 years, 12 years, pooh!
I thought you were honestly asking for the truth about inspiration according to Lawrence and effort; and I answered to that. I didn't know that it was connected purely with your personal reactions. You did not put it like that. You asked whether Lawrence's ideas were correct and I was obliged to point out that they were subject to qualification since both great and second class and all kinds of poets have not waited for a fitful inspiration but tried to regularise it.
When hour after hour passes in barren silence bringing unspeakable misery, these examples of great poets—Miltons, Virgils—who cannot be compared with small ones are no consolation at all. (Keats you mentioned on another occasion.)
All that about great poets is absolute imbecile nonsense. There is no question of great or small. It is a question of fluency or absence of fluency. Great, small and mediocre are alike in that matter—some can write fast and easily, others can't.
When you bring in the examples of Milton and Virgil in poetry and the number of years in Yoga, you forget that they had no Supramental Avatar as Guru to push them on, Sir!
Considering that the Supramental Avatar himself is quite incapable of doing what Nishikanta or Jyoti do, i.e. producing a poem or several poems a day, why do you bring him in? In England indeed I could write a lot every day but most of that has gone into the Waste Paper Basket.
If you mean seriously that I have to wait 12 years, you will drive me to commit suicide, I tell you. Things are bad enough, Sir, and "sing on the way" indeed!
The rule of 12 years is one enounced not by me, but many Sanyasis and people who know about Yoga. Of course they are "professionals", so to speak, while this is an Asram of amateur Yogis who expect quick results and no labour—and if they don't get it, talk about despair and suicide.
God knows when I shall be above all this vital desire, sex, etc. When I think of the first 2 years, I heave a sigh thinking of such a retrogression, a fall. You have said that falls and failures bring something better and richer; what have they brought for me?
There is nothing peculiar about retrogression. I was also noted in my earlier time before Yoga for the rareness of anger. At a certain period of the Yoga it rose in me like a volcano and I had to take a long time eliminating it. As for sex—well. You are always thinking that the things that are happening to you are unique and nobody else ever had such trials or downfalls or misery before.
I have no other way but to surrender to the divine, leaving Him to lead me through fires or flowers as He decides best. Can I "sing", honestly?
I don't see why not? Dilip used to sing whenever he felt suicidal.
Amal says Cousins ignored your poem "The Rishi" while speaking of the others. Isn't that far worse?
Neither worse nor better. What does Cousins' bad opinion about the "Rishi" matter to me? I know the limitations of my poetry and also its qualities. I know also the qualities of Cousins as a critic and also his limitations. If Milton had written during the life of Cousins instead of having an established reputation for centuries, Cousins would have said of Paradise Lost and still more of Paradise Regained "This is not poetry, this is theology". Note that I don't mean to say that "Rishi" is anywhere near "Paradise Lost", but it is poetry as well as spiritual philosophy.
November 13, 1936
You surprise me very much, Guru, by this "volcanic anger" of yours. People say that they never heard a single harsh, rude, angry word from your mouth here in Pondicherry. But how is it that this "volcano" flared up in Yoga when you were noted for its rareness in pre-Yoga? Subconscient surge?
I was speaking of a past phase. I don't know about subconscient must have come from universal Nature.
November 14, 1936
What do you mean by "feminine women"? as opposed to "masculine women"?
Feminine is not used in opposition to masculine here, but means only a wholly unrelievedly feminine woman—a capricious, fantastic, unreasonable, affectionate-quarrelsome-sensual-emotional, idealistic-vitalistic, incalculable, attractive-intolerable, neverknows-what-she-is-or-what-she-isn't and everything else kind of creature. It is not really feminine, but is the woman as man has made her. By the way, if you like to add some hundred other epithets and double-epithets after searching the Oxford dictionary you can freely do so. They can all be fitted in somehow.
I am tempted to ask you a delicate personal question about X. She seems to be in a good state of sadhana though I find that she spends much of her time in a very ordinary manner... Still she seems very happy and her sadhana must be very good, as she has no depression...
You forget that for a long time she was often keeping much more to herself, to Y's great anger. During that time she built up an inner life and made some attempt to change certain things in her outer—not in the outward appearance but in the movements governing it. There is still an enormous amount to be done before the outward change can be outwardly visible, but still she is not insincere in her resolution. As for her not having any depression [it is] because she has established a fundamental calm which is only upset by clashes with Y; all the rest passes on the surface ruffling it perhaps, but not breaking the calm. She has also a day or two ago had the experience of the ascent above and of the wideness of peace and joy of the Infinite (free from the bodily sense and limitation) as also the descent down to the Muladhar. She does not know the names or technicalities of these things, but her description which was minute and full of details was unmistakable. There are three or four others who have had this experience recently so that we may suppose the working of the Force is not altogether in vain, as this experience is a very big affair and is supposed to be, if stabilised, the summit of the old Yogas—For us it is only a beginning of spiritual transformation. I have said this though it is personal so that you may understand that outside defects and obstacles in the nature .or the appearance of unYogicness does not necessarily mean that a person can do or is doing no sadhana.
I want to know the secret of it. Is she all the time thinking of the Mother within? I think she has a great love for the Mother. Is that the secret?
Partly. She got hold of the sadhana by the right end in her mind and applied it—just the thing Y failed to do because of his doubts, pride of intellect and denial etc.—so in spite of serious defects of nature she has got on.
Is it enough for progress, if most of the time is passed in the way she does?
She passes her time so because she can now do it and yet keep within her inner condition and her sadhana. So she says at least. Possibly if she did it less she would go on faster.
Guru, day after tomorrow is my blessed birthday. The year has gone round and the prophecy that at the age of 32, my troubles will be over, has well—! [3.11.35]
Thirty-second year over? Perhaps in the "will be over" over has a different significance!
G says he doesn't want to take any more cod-liver oil, as he is quite all right and doesn't want to get fatter.
Perhaps he could be given a rest from the oil for a time. But if he thinks himself fat, that is an illusion.
November 15, 1936
M.G. says the doctor (M.B. only) at Calcutta didn't advise quinine without blood exam.
[Sri Aurobindo put a question mark above "M.B. only".]
What's this algebra?
His case looks like malaria. Is it necessary to examine blood?
Examine blood for what? To see if it is malaria?
G has been taking half a cup of extra milk. He wants to give it up now. Should he cease?
No. He must continue—unless he prefers cod-liver oil.
I send you one of Z's missives. The last para is private and nonmedical but apart from that you may perhaps convey to Becharlal the substance of this despatch—the horrible tale of the alarming Lila that is going on in her stomach.
Please return the epistle.
November 16, 1936
Guru, any impression of Mother's on my birthday? I am afraid I wasn't calm but the whole day I felt peaceful.
Mother's verdict is "Not at all bad—I found him rather receptive." So, sir, cherish your receptivity and don't humbug about with doubt and despondency and then you will be peaceful for ever!
Quinine was given to M.G. But I suppose it is not any more necessary, as is evident. I know your views against quinine but what can we give instead?
Don't know. If it is a necessary evil, it must be administered, I suppose.
I return Z's "epistle", with thanks. Dr. Becharlal will look after the "Lila", but are these people living in an illusory world of their own or are we in a sceptical world of ours? She says every atom is merging peacefully and beautifully into the wideness of the Mother, and yet this alarming "Lila" of the stomach and the whole body! Is the Spirit separating itself from Matter and enjoying all this, while giving an impersonal account of material suffering?
Z is a humbug and I don't believe in her atoms. She has had experiences but on the mental and vital plane. It is only a real descent of the higher consciousness from above that can give a peaceful and beautiful merging of the atoms (?) into the wideness of the Divine—that is to say one feels the very cells sharing in that peace and wideness. This is possible even if the material body is ill. In most cases it is the subtle body that feels like that, but as the subtle penetrates everywhere the gross physical, the physical body also feels like that. But then it does not feel disturbed by the pains or motions of the illness—they do not affect its peace or Ananda.
November 17, 1936
May I ask Ardhendu to play a little sitar here in the dispensary, at night? I shall invite just a few friends.
I suppose it can be done.
Chand has asked your advice and protection for going to Chittagong in January.
Protection is possible, advice not.
November 18, 1936
Guru, Mother said I was receptive? But how? I don't know really.
How the devil can you know, when you are not conscious?
That is the whole trouble in your Yoga, Sir, that everything goes on in an unconscious stream.
It always does in the earlier stages.
All I know is that I tried to be calm and silent, forgetting by mind-effort that an outer world exists. That is receptivity?
Nonsense! It is only the proper condition for receptivity. Naturally, it is the proper thing to do if you want to be receptive or become conscious of inner things. So long as the mind is jumping about or rushing out to outside things, it is not possible to be inward, collected, conscious within.
The Mother said to me in the interview that my inner mind asked for vital stability and faith, which can be established by bringing the psychic to the front. How to do that?
I consulted your books and found that by silence, self-offering and aspiration, it has to be done.
Yes, that is the proper way.
But aspiration for what?
Aspiration for the Divine or aspiration for faith and consciousness and the perfection of self-giving—aspiration for divine love, bhakti, anything that connects the soul with the Divine.
Does the psychic come to the front even if the vital is impure?
Well, it may; anything is possible; but if it does, it will certainly say "Fie, fie, what! all this dirt in the temple. Sweep me the temple clean."
Or the emergence of the psychic purges the vital of its impurities?
Yes, provided you give your assent.
I find that so long as sex is strong, no ascent or descent is possible.
That is not true. It is possible but damnably unsafe.
But in spite of these things which you say are not mine alone, if I could get rid of these two devils—doubt and despondency!
They are not uniquely yours either.
J does not claim to know any sadhana but still to have an inner peace and joy. It must be true, for I find J very happy and cheerful.
Well, yes, many people are like that, Calm or peace or happiness or cheerfulness, so long as there is no cause for disturbance; but immediately there is, then boil, seethe, simmer, growl, howl, yowl.
The calm which causes of disturbance cannot disturb is the thing.
You say the working of the Force is not altogether in vain in spite of serious defects in people's nature. But surely they must have satisfied some essential conditions for gaining the experiences.
Yes, of course. But it varies with different people. It may be faith, it may be earnestness and persistence. It may be love for the Divine. There are many other things it may be. Like the Mahomedan with his tuft, you must give a handle somewhere for the Angel of the Lord to catch hold of you and lift you up.
Otherwise I could have those experiences as well, but I can't, why?
Mind bubbling, vital disturbed and despondent, physical inert.
Or would you say that it has taken those people 7 or 8 years?
Yes, it has—what you would call damned slow progress—but, slow or not, they arrive.
It seems to me there must have been some difference between X and me, for instance, for which she had the experiences and I didn't. She took sadhana by the "right end" you said, which means surely that she had no doubt or despondency?
No, sir, she had these in fits and very bad fits too like everybody else almost. But she preferred to believe, to be devoted, to fight against herself and conquer. She did not like Y take a pride in doubting and using the intellect for the purpose, was sensible enough to see that that wasn't what she came here for. She didn't want to question everything and be satisfied in her limited intellect before she took the way of spiritual self-giving and inner experience.
How did this 'fundamental calm" get established in her?
It came of itself through the sincerity of her will to open and to live for the Divine—there was insincerity and ego on the surface but the psychic could make itself heard owing to this—so the inner being slowly grew.
November 19, 1936
I have a bad frontal headache, feeling feverish, hope no complication of left frontal sinus suppuration! Help, Guru! [Sri Aurobindo drew an arrow from the word "suppuration".]
What's all this? Is this a time to start suppurating sinuses? Drop it, please.
November 20, 1936
Guru, O Guru, My head, my head And the damned fever! I am half-dead! With pain and pressure But blessed liver Functions quite well, Please send the others To hell, oh to hell!
Cheer up! Things might have been so much worse. Just think if you had been a Spaniard in Madrid or a German Communist in a concentration camp! Imagine that and then you will be quite cheerful with only a cold and headache. So
Throw off the cold, Damn the fever. Be sprightly and bold And live for ever.
What's to be done? How to drop it? Is it the blessed cold only or any Force to boot that is causing havoc in the head?
I don't know of any force. do you think it is some pressure making the difficulty in the head ooze out of it? If so—
For it started, you know, on the very night I came from the Mother...
Receptivity?
Very funny that every time I make a resolution regarding poetry or sadhana, something happens and ties me down. Why?
Probably the adverse forces get frightened and put in an undercut or overcut to knock you out of tune.
I was proud that I was immune to illness! But a mere cold pulls me down, and that too at Darshan time! Again Fate, Sir! There is a proverb in Bengali which says that one who is unlucky, is unlucky everywhere; even in a নেমন্তন্ন50 he doesn't get anything. I hope you remember the familiar word নেমন্তন্ন!
I do, though it belongs to the far-off past for me.
November 21, 1936
I am better today, Sir. But feverishness is there, which I hope will pass off tomorrow. But what about the lack of interest in everything?
Don't understand. You want to get rid of the interest in everything or to get rid of the lack of interest?
Imagination of Madrid or the Concentration Camp will have a reverse effect!
What reverse effect? Increase of cold and headache?
By the Guru! Please don't forget to give a supramental kick to my main impediments at Darshan; only no aftereffects, please, what?
"By the Guru"! What kind of oath is this? But the object of the imagination was not to liberate your nose or forehead, but to liberate your soul.
Kicking is easy. As to the effects or after-effects, that has to be seen.
November 22, 1936
Guru, I feel I must seriously write now—take the Muse by the forelock. Otherwise she is too high and proud; but your help is needed. You said afternoon is your fag-end, so every time I feel unsupported then. I will shift it to the lonely quiet night, to get your bright and energetic beginning. What? Approve?
Not objected to at least provided you don't stay wrestling with the Muse till the small hours of the morning.
November 25, 1936
[The following report was written by Dr. Becharlal:] S said last evening that she was much better. But today she has not come for the medicines.
She has written that she got worse with the medicine, so she stopped it. I have told her that she ought to report to you instead of doing that.
A perfect sonnet! (I) What do you think of the first line, Sir: "My clouded soul, do you know where you are?" Flat? and the clouded soul?
(1) Flat? by God, sir, abysmal! The soul can get as clouded as it likes but do you know where you are? In Pondicherry, sir, in Pondicherry—the most clouded soul can know that. You might just as well write "My friend, do you know that you are an ass?" and call it metre and poetry.
What about the thought, sequence, etc.? Please show the defects with your opinion and criticism. Is it a metaphysical or philosophic poem?
God knows! But the matter is that the metre of some of your lines is enough to make the hair of a prosodist stand on end in horror! I have marked all the quadrupeds you have created in situ—also put in the margin my five-footed emendations of them...
November 27, 1936
After reading your remarks on yesterday's poem, oh what a joy I felt! In spite of your calling me an "ass", Sir!
I only made you call somebody else one.
Let me whisper to you that after this Darshan something somehow has happened somewhere to make me cheerful and jolly, though you didn't seem to have given me a very warm reception—because of my damn cold?
There was no absence of warmth—it may be your cold that made it seem so to you.
And though Mother now and then rolls her eyes, which makes me roll in misery for one or two hours...
Rubbish!
D also says he is very happy. So we both combine to give you this good news. You may congratulate yourself on some tremendous success you have achieved! What's the secret, Sir? Supramental in view?
Supramental "in view" long ago. To reach is the thing.
Danger zone crossed?
Can't say that, yet.
Ah, if this joy remains so! will it?
Let us hope so.
I forgot to narrate to you a funny experience I had on Darshan day. Just after darshan, I sat in the Asram for a while, then went home and lay down. From 10 to midday I slept heavily. But throughout those 2 hours, I had the feeling that I'd lose all that I had received at darshan. Suddenly I felt myself sleeping in Ardhendu's room, listening to kirtan.51 But the funny part is that my body seemed to be lying on the bed and another part of me was up and listening to the kirtan. Was it the subtle body? What significance?
Why funny? Quite natural.
Why the deuce do all you people ask always what significance? If you walked out of your house in boots, leaving your slippers or sandals behind, that would be a fact, but with no significance except that you had boots. You went out in your subtle body and listened to the kirtan of the vital plane in Ardhendu's room, leaving your body to snore (or not) in yours. Quite a common affair, only shows that you have become aware of the boots, i.e. of your subtle body and its exits.
November 28, 1936
Boil again inside the right nostril! But perhaps you will ask me to imagine being a Spaniard, German, Jew, the Japanese-German pact and the Russian inflammation against it etc., etc. All right, Sir, I will imagine all these if you will imagine giving me a dose of Force, what?
It is for you to do that. I can only send Force.
November 29, 1936
U has pain in the left elbow. Siju or Oriental Balm recommended by the Divine seems to have failed! We might try some other liniment.
Try.
R has a glandular swelling on the, right side of the neck now.
What about other matters? Eruption on arm? Lice in hair?
Boil paining, what to do? Suffer with a smile?
Smile awhile.
Some years ago G hurt his scrotum; there was a swelling as a result, since then any time he has fever or pain in his knee, the swelling of the testis appears. Right testis somewhat enlarged due to the fluid—sign of orchitis.
? Not very coherent statement. Any connection between knee, fever any time and orchitis?
November 30, 1936
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