A Note from Editor:
Purification is an indispensable step in yoga. But what is meant by the term is very different from our conventional understanding of this term. Most people mistake purification with a strict observance of certain outer rules and rituals. There is a code of conduct, a list of dos and don’ts that are to be strictly adhered to. To make the system a little less rigid, there are often two sets of rules enjoined for the practitioner of yoga, one for the sannyasin, and another for the grihastha, householder. Knowing the inherent difficulty of the process of purification, ancient Indian thought enjoined different types of duties and goals for different stages of life so as to facilitate the process in a gradual manner. However, as with all things in life, purification works best when it springs from an inner need rather than as an external imposition. That is the big mistake of religions and has led to so much hypocrisy and duplicity in human behaviour and action. This background is important so that we may understand that the processes being described are for those who adopt them voluntarily since the aspiration has become conscious enough and the urge for spiritual growth is sincere.
It is also important to remove certain popular misconceptions about purity. The yogin’s ideal of purity is very different from the moral, ethical, social and even religious ideas about it. In fact the yogin aims at something much higher but this something higher is not merely a greater quantity or degree of self-control and self-mastery which is one of the means towards purification, but a different quality. He seeks to master his nature not merely to conform to a certain expected norm or standard but with a view to attune his nature to the call and demand of the Spirit within. Therefore the purification intended by yoga is something much wider and plastic, yet firm and resolute. It is not secured by the imposition of an arbitrary mental will but by the persistent infusion of the soul’s light and will into our present human nature. It has even been said that there is a passage when the mental control no more operates as it would normally do when we live by the yardsticks of the human formula and the spiritual elf-control is yet to become fully effective.
Finally, the spiritual process of purification is very different from the religious exercises and rituals. It is by a progressive quietening of the different parts and aspects of our nature and an opening of these movements to the influx of a higher and greater consciousness that the purification is achieved. It is a process, often a long process and yet an indispensable step without which it is impossible for the higher Consciousness to establish itself firmly and become fully functional and normally operative in our day to day life. Since the Integral Yoga aims at taking up all the movements and activities of life and transmute them into their divine equivalent and latent divine possibilities there is this need for a thorough and complete purification of nature in each and every part of our being.
The present series selected from the writings of Sri Aurobindo and the Mother aims to present the different sides and processes of Purification as an indispensable basis for the integral yoga.
The Table of Contents lines below are active – click to proceed. Subtitles added by the editor are shown in underlined italics. This selection is also available in PDF format HERE
SECTION I: THE WORK TO BE DONE
Our True Being and Its Instruments
Need of Good Instruments for a Better Expression
First Become Conscious of Different Parts of Your Being
Purification of the Instruments
What We Mean by Purity and How to Achieve It
The Work to Be Done
Negative and Positive Sides of the Work to Be Done
SECTION II: FOR PRACTICE IN DAILY LIFE
Making the Consciousness Vast
Purification of the Vital Being
Steps Leading to Change of One’s Character
Steps in Dealing with Impulses — The True Order
The Vital Has to Be Enlightened, Not Crushed
Passive and Active Vigilance
Purification of the Mind: Four Consecutive Stages
How to Establish Silence in the Mind
Purification of the Heart
Purification & Concentration — Both Are Needed
Simpler Means to Purify and Prepare the Nature
A Word of Hope
Man is in his real nature… a spirit using the mind, life and body for an individual and a communal experience and self-manifestation in the universe. This spirit is an infinite existence limiting itself in apparent being for individual experience. It is an infinite consciousness which defines itself in finite forms of consciousness for joy of various knowledge and various power of being. It is an infinite delight of being expanding and contracting itself and its powers, concealing and discovering, formulating many terms of its joy of existence, even to an apparent obscuration and denial of its own nature. In itself it is eternal Sachchidananda, but this complexity, this knotting up and unravelling of the infinite in the finite is the aspect we see it assume in universal and in individual nature. To discover the eternal Sachchidananda, this essential self of our being within us, and live in it is the stable basis, to make its true nature evident and creative of a divine way of living in our instruments, supermind, mind, life and body, the active principle of a spiritual perfection.
Supermind, mind, life and body are the four instruments which the spirit uses for its manifestation in the workings of Nature.
Sri Aurobindo, CWSA 24: 624-25
When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.
The Mother, CWM 12:8
There are two things to be considered: consciousness and the instruments through which consciousness manifests. Let us take the instruments: there is the mental being which produces thoughts, the emotional being which produces feeling, the vital being which produces the power of action and the physical being that acts.
The man of genius may use anything at all and make something beautiful because he has genius; but give this genius a perfect instrument and he will make something wonderful. Take a great musician; well, even with a wretched piano and missing notes, he will produce something beautiful; but give him a good piano, well-tuned, and he will do something still more beautiful. The consciousness is the same in either case but for expression it needs a good instrument — a body with mental, vital, psychic and physical capacities.
If physically you are badly built, badly set up, it will be difficult for you, even with good training, to do gymnastics as well as one with a beautiful well-built body. It is the same with the mind — one who has a well-organised mind, complex, complete, refined, will express himself much better than one who has a rather mediocre or badly organised mind. First of all, you must educate your consciousness, become conscious of yourself, organise your consciousness according to your ideal, but at the same time do not neglect the instruments which are in your body.
As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.
The Mother, CWM 2nd ed. 4: 40-41; 12: 4
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action.
Sri Aurobindo, CWSA 23: 48-49
To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man’s nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre.
The Mother, CWM 12: 3-4
Purification of the body:
… by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.
In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.
Purification of the vital:
The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.
Development and purification of the mind:
…the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision.
Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.
Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.
There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one’s own conception or point of view. On the contrary, one must make an effort to understand the other’s point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.
The Mother, CWM 12: 5-8
Śuddhi is the condition for mukti. All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: purification from desire brings the freedom of the psychic prana, purification from wrong emotions and troubling reactions the freedom of the heart, purification from the obscuring limited thought of the sense mind the freedom of the intelligence, purification from mere intellectuality the freedom of the gnosis. … all this is an instrumental liberation.
Sri Aurobindo, CWSA 24: 674
The seats of impurity
If there is to be an active perfection of our being, the first necessity is a purification of the working of the instruments which it now uses for a music of discords. The being itself, the spirit, the divine Reality in man stands in no need of purification; it is for ever pure, not affected by the faults of its instrumentation or the stumblings of mind and heart and body in their work, as the sun, says the Upanishad, is not touched or stained by the faults of the eye of vision. Mind, heart, the soul of vital desire, the life in the body are the seats of impurity; it is they that must be set right if the working of the spirit is to be a perfect working and not marked by its present greater or less concession to the devious pleasure of the lower nature.
What is ordinarily called purity of the being, is either a negative whiteness, a freedom from sin gained by a constant inhibition of whatever action, feeling, idea or will we think to be wrong, or else, the highest negative or passive purity, the entire God-content, inaction, the complete stilling of the vibrant mind and the soul of desire, which in quietistic disciplines leads to a supreme peace; for then the spirit appears in all the eternal purity of its immaculate essence. That gained, there would be nothing farther to be enjoyed or done.
But here we have the more difficult problem of a total, unabated, even an increased and more powerful action founded on perfect bliss of the being, the purity of the soul’s instrumental as well as the spirit’s essential nature. Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovers the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body.
Total purification, not merely a moral purification
Moreover, it is a total purification of all the complex instrumentality in all the parts of each instrument that is demanded of us by the integral perfection. It is not, ultimately, the narrower moral purification of the ethical nature. Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. It prohibits and inhibits certain actions, certain desires, impulses, propensities, — it inculcates certain qualities in the act, such as truthfulness, love, charity, compassion, chastity. When it has got this done and assured a base of virtue, the possession of a purified will and blameless habit of action, its work is finished.
How such a man will act
But the Siddha of the integral perfection has to dwell in a larger plane of the Spirit’s eternal purity beyond good and evil. By this phrase it is not meant, as the rash hastily concluding intellect would be prone to imagine, that he will do good and evil indifferently and declare that to the spirit there is no difference between them, which would be in the plane of individual action an obvious untruth and might serve to cover a reckless self-indulgence of the imperfect human nature. Neither is it meant that since good and evil are in this world inextricably entangled together, like pain and pleasure, — a proposition which, however true at the moment and plausible as a generalisation, need not be true of the human being’s greater spiritual evolution, — the liberated man will live in the spirit and stand back from the mechanical continued workings of a necessarily imperfect nature. This, however possible as a stage towards a final cessation of all activity, is evidently not a counsel of active perfection. But it is meant that the Siddha of the active integral perfection will live dynamically in the working of the transcendent power of the divine Spirit as a universal will through the supermind individualised in him for action. His works will therefore be the works of an eternal Knowledge, an eternal Truth, an eternal Might, an eternal Love, an eternal Ananda; but the truth, knowledge, force, love, delight will be the whole essential spirit of whatever work he will do and will not depend on its form; they will determine his action from the spirit within and the action will not determine the spirit or subject it to a fixed standard or rigid mould of working. He will have no dominant mere habit of character, but only a spiritual being and will with at the most a free and flexible temperamental mould for the action. His life will be a direct stream from the eternal fountains, not a form cut to some temporary human pattern. His perfection will not be a sattwic purity, but a thing uplifted beyond the gunas of Nature, a perfection of spiritual knowledge, spiritual power, spiritual delight, unity and harmony of unity; the outward perfection of his works will be freely shaped as the self-expression of this inner spiritual transcendence and universality.
Why purification is necessary?
For this change he must make conscient in him that power of spirit and supermind which is now superconscient to our mentality. But that cannot work in him so long as his present mental, vital, physical being is not liberated from its actual inferior working. This purification is the first necessity.
How to achieve such a purification?
In other words, purification must not be understood in any limited sense of a selection of certain outward kinetic movements, their regulation, the inhibition of other action or a liberation of certain forms of character or particular mental and moral capacities. These things are secondary signs of our derivative being, not essential powers and first forces. We have to take a wider psychological view of the primary forces of our nature. We have to distinguish the formed parts of our being, find out their basic defect of impurity or wrong action and correct that, sure that the rest will then come right naturally. We have not to doctor symptoms of impurity, or that only secondarily, as a minor help, — but to strike at its roots after a deeper diagnosis.
Sri Aurobindo, CWSA 24: 643-45
Q: Can one help the world with a vibration of goodwill?
With good wishes one can change many things, only it must bean extremely pure and unmixed goodwill. It is quite obvious that a thought, a perfectly pure and true prayer, if it is sent forth into the world, does its work. But where is this perfectly pure and true thought when it passes into the human brain? There are degradations. If through an effort of inner consciousness and knowledge, you can truly overcome in yourself a desire, that is to say, dissolve and abolish it, and if through inner goodwill, through consciousness, light, knowledge, you are able to dissolve the desire, you will be, first of all in yourself personally, a hundred times happier than if you had satisfied this desire, and then it will have a marvellous effect. It will have a repercussion in the world of which you have no idea. It will spread forth. For the vibrations you have created will continue to spread. These things grow larger like the snowball. The victory you win in your character, however small it be, is one which can be gained in the whole world. And it is this I meant just now: all things which are done outwardly without changing the inner nature — hospitals, schools, etc. — are done through vanity, for the feeling of being great, whilst these small unnoticed things overcome in oneself gain an infinitely greater victory, though the effects are hidden. Every movement in you which is false and opposed to the truth is a negation of the divine life. Your small efforts have considerable results which you don’t even have the satisfaction of knowing, but which are true and have precisely an impersonal and general effect.
If you really want to do something good, the best thing you can do is to win your small victories in all sincerity, one after another, and thus you will do for the world the maximum you are able to.
Q: Will our victory act for the whole world?
It will not change the whole world. For your victory is too small for the whole world. Millions of such victories are needed. It is a very small victory if compared with the whole. But it gets mingled with other things…. It could be said that it is like bringing into the world the capacity of doing a thing. But for this to act effectively, at times centuries are necessary; it is a question of proportion. You can try it out (and it is much more difficult) even with those around you. You must be absolutely sincere, not do it with the idea of getting a result, but because you want to gain a victory. If you gain it, it will necessarily have an effect on those around you. But if a bargaining element is mixed up in it, if you do this thing because you want to get that other: “I want to overcome my defects, but that person must also overcome his”, then that doesn’t work. It is a merchant’s attitude: “I give this, but I shall take that.” That spoils everything. There is neither sincerity nor purity. It is bargaining.
Nothing must be mixed with your sincerity, your aspiration, your motive. You do things for love of the Divine, for truth, for perfection, without any other motive, any other idea. And that brings results.
The Mother, CWM 5: 19-20
Q: What does “the negative side” and “the positive side of experience” mean?
Ah, my child, you have certain faults, you know, things which prevent you from progressing. So, the negative side is to try and get rid of your defects. There are things which you have to be, to become, qualities which you must build in yourself in order to realise; so this side of construction is the positive side.
You have a defect, for example, a tendency not to speak the truth. Now this habit of falsehood, of not seeing or not speaking the truth, you fight against it by rejecting falsehood from your consciousness and endeavouring to eliminate that habit of not speaking the truth. For the thing to be done, you must build in yourself the habit of speaking only the truth. For the thing to be done, you must build in yourself the habit of perceiving and always telling the truth. One is negative: you reject a fault. The other is positive: you build the quality. It is like that.
For everything it is like that. For example, you have somewhere in your being that kind of habit of revolt, ignorant, arrogant, obscure revolt, of refusing what comes from above. So, the negative side is to fight against this, to prevent it from expressing itself and reject it from your nature; and on the other side you must build positively surrender, understanding, consecration, self-giving and the sense of a complete collaboration with the divine forces. This is the positive side. Do you understand?
The same thing again: people who get angry… the habit of flying into a rage, of getting angry… one fights against that, refuses to get angry, rejects these vibrations of anger from one’s being, but this must be replaced by an imperturbable calm, a perfect tolerance, an understanding of the point of view of others, a clear and tranquil vision, a calm decision — which is the positive side. …
Q: Sweet Mother, what does this mean: “…one must transfer the allegiance of the Purusha from the lower Prakriti…”
You don’t know what this means?
In the ordinary case, of the ordinary being and ordinary life, the Purusha is subjected to Prakriti, to the external Nature, he is her slave. So Sri Aurobindo says that it is not enough to free oneself from this slavery. He begins that way: it is not enough to free oneself from the slavery; he must keep his allegiance, but instead of obeying Prakriti, he must obey the Divine Mother; that is, instead of obeying something which is lower than himself, he must obey what is higher. That is the sentence: transfer his allegiance from this to that.
Do you understand? No? Ah, it is probably someone who wrote to him saying that he wanted his Purusha to be completely free from allegiance to Prakriti. So he answered: No, that’s not enough; if you free it, it is only half the work; your allegiance must be there, but instead of being related to Prakriti, it must exist for the Divine Mother. And then later he explains the difference. There is an entire passage there in which he says that the Divine Mother should not be identified with Prakriti. Naturally there is something of the Divine Mother there, because something of the Divine Mother is behind everything. But one must not think that Prakriti is the Divine Mother.
The Mother, CWM 7: 202-04
… when you are bored by something, when something is painful to you or very unpleasant, if you begin to think of the eternity of time and the immensity of space, if you think of all that has gone before and all that will come afterwards, and that this second in eternity is truly just a passing breath, and that it seems so utterly ridiculous to be upset by something which in the eternity of time is… one doesn’t even have the time to become aware of it, it has no place, no importance, because, what indeed is a second in eternity? If one can manage to realise that, to… how to put it?… visualise, picture the little person one is, in the little earth where one is, and the tiny second of consciousness which for the moment is hurting you or is unpleasant for you, just this —which in itself is only a second in your existence, and that you yourself have been many things before and will be many more things afterwards, that what affects you now you will have probably completely forgotten in ten years, or if you remember it you will say, “How did I happen to attach any importance to that?”… if you can realise that first and then realise your little person which is a second in eternity, not even a second, you know, imperceptible, a fragment of a second in eternity, that the whole world has unfolded before this and will unfold yet, indefinitely—before, behind—and that… well, then suddenly you sense the utter ridiculousness of the importance you attach to what happened to you…. Truly you feel… to what an extent it is absurd to attach any importance to one’s life, to oneself, and to what happens to you. And in the space of three minutes, if you do this properly, all unpleasantness is swept away. Even a very deep pain can be swept away. Simply a concentration like this, and to place oneself in infinity and eternity. Everything goes away. One comes out of it cleansed. One can get rid of all attachments and even, I say, of the deepest sorrows — of everything, in this way — if one knows how to do it in the right way. It immediately takes you out of your little ego. There we are.
… when you feel that you are shut up in a completely narrow and limited thought, will, consciousness, when you feel as though you were in a shell, then if you begin thinking about something very vast, as for example, the immensity of the waters of an ocean, and if really you can think of this ocean and how it stretches out far, far, far, far, in all directions, like this (Mother stretches out her arms), how, compared with you, it is so far, so far that you cannot see the other shore, you cannot reach its end anywhere, neither behind nor in front nor to the right or left… it is wide, wide, wide, wide… you think of this and then you feel that you are floating on this sea, like that, and that there are no limits…. This is very easy. Then you can widen your consciousness a little.
The Mother, CWM 6: 344-46
Q: Mother, last time you said that often there is in us a dark element which… which suggests to us… which makes us commit stupidities. So you said that when one is conscious of this element, it must be pulled out. But does pulling it out mean… For example, when one is conscious that this element comes to make us do stupid things, then, if by an effort of will one abstains from doing it, can one say that one has pulled it out?
One has sat upon it.
Q: Then, how to pull it out?
For that, first of all, you must become conscious of it, you see, put it right in front of you, and cut the links which attach it to your consciousness. It is a work of inner psychology, you know. One can see, when one studies oneself very attentively…. For example, if you observe yourself, you see that one day you are very generous. Let us take this, it is easy to understand. Very generous: generous in your feelings, generous in your sensations, generous in your thoughts and even in material things; that is, you understand the faults of others, their intentions, weaknesses, even nasty movements. You see all this, and you are full of good feelings, of generosity. You tell yourself, “Well… everyone does the best he can!” — like that.
Another day — or perhaps the very next minute — you will notice in yourself a kind of dryness, fixity, something that is bitter, that judges severely, that goes as far as bearing a grudge, has rancour, would like the evil-doer punished, that almost has feelings of vengeance; just the very opposite of the former! One day someone harms you and you say, “Doesn’t matter! He did not know”… or “He couldn’t do otherwise”… or “That’s his nature”… or “He could not understand!” The next day — or perhaps an hour later — you say, “He must be punished! He must pay for it! He must be made to feel that he has done wrong!”— with a kind of rage; and you want to take things, you want to keep them for yourself, you have all the feelings of jealousy, envy, narrowness, you see, just the very opposite of the other feeling.
This is the dark side. And so, the moment one sees it, if one looks at it and doesn’t say, “It is I”, if one says, “No, it is my shadow, it is the being I must throw out of myself”, one puts on it the light of the other part, one tries to bring them face to face; and with the knowledge and light of the other, one doesn’t try so much to convince — because that is very difficult — but one compels it to remain quiet… first to stand farther away, then one flings it very far away so that it can no longer return — putting a great light on it. There are instances in which it is possible to change, but this is very rare. There are instances in which one can put upon this being — or this shadow — put upon it such an intense light that it transforms it, and it changes into what is the truth of your being.
But this is a rare thing…. It can be done, but it is rare. Usually, the best thing is to say, “No, this is not I! I don’t want it! I have nothing to do with this movement, it doesn’t exist for me, it is something contrary to my nature!” And so, by dint of insisting and driving it away, finally one separates oneself from it.
But one must first be clear and sincere enough to see the conflict within oneself. Usually one doesn’t pay any attention to these things. One goes from one extreme to the other. You see, you can say, to put it in very simple words: one day I am good, the next day I am bad. And this seems quite natural…. Or even, sometimes for one hour you are good and the next hour you are wicked; or else, sometimes the whole day through one is good and suddenly one becomes wicked, for a minute very wicked, all the more wicked as one was good! Only, one doesn’t observe it, thoughts cross one’s mind, violent, bad, hateful things, like that… Usually one pays no attention to it. But this is what must be caught! As soon as it manifests, you must catch it like this (Mother makes a movement) with a very firm grip, and then hold it, hold it up to the light and say, “No! I don’t want you! I — don’t — want — you! I have nothing to do with this! You are going to get out of here, and you won’t return!”
(After a silence) And this is something—an experience that one can have daily, or almost… when one has those movements of great enthusiasm, great aspiration, when one suddenly becomes conscious of the divine goal, the urge towards the Divine, the desire to take part in the divine work, when one comes out of oneself in a great joy and great force… and then, a few hours later, one is miserable for a tiny little thing; one indulges in so petty, so narrow, so commonplace a self-interestedness, has such a dull desire… and all the rest has evaporated as if it did not exist. One is quite accustomed to contradictions; one doesn’t pay attention to this and that is why all these things live comfortably together as neighbours. One must first discover them and prevent them from intermingling in one’s consciousness: decide between them, separate the shadow from the light. Later one can get rid of the shadow.
The Mother, CWM 6: 262-64
First of all one must be conscious, then control, and by continuing the mastery one changes one’s character. Changing the character is what comes last. One must control bad habits, the old habits, for a very long time for them to drop off and the character to change.
We may take the example of someone who has frequent depressions. When things are not exactly as he would like them to be, he becomes depressed. So, to begin with, he must become aware of his depression — not only of the depression but of the causes of depression, why he gets depressed so easily. Then, once he has become conscious, he must master the depressions, must stop being depressed even when the cause of depression is there — he must master his depression, stop it from coming. And finally, after this work has been done for a sufficiently long time, the nature loses the habit of having depressions and no longer reacts in the same way, the nature is changed.
The Mother, CWM 4: 340-41
… there are many things in the ordinary man of which he is not conscious because the vital hides them from the mind and gratifies them without the mind realising what is the force that is moving the action — thus things that are done under the plea of altruism, philanthropy, service etc. are largely moved by ego which hides itself behind these justifications; in Yoga the secret motive has to be pulled out from behind the veil, exposed and got rid of.
Sri Aurobindo, SABCL 24: 129
People who know that they are doing foolish things, who are conscious, but who are not able to refrain from them, because [they say] their mind does not have enough strength to check them?…
But the mind never has sufficient strength to check them! For the mind is an instrument made to see all things from all sides. Then how can you expect to have a will strong enough to resist an impulse when the mind looks at it first from this side and then from that side? And then it says: “After all, it is like that and why should it not be like that?” And so, where is your will?…
As I said there, it always finds a way to explain everything, justify everything and give admirable reasons for all things.
It is only the psychic being that has the strength to intervene. If your mind is in contact with your psychic being, if it receives the influence of the psychic being, then it is strong enough to organise the resistance. It knows what the true thing is and what the false; and knowing what the true thing is, if it has the goodwill, it will organise the resistance, give battle and gain the victory. But that is the only condition: it must be in contact with the psychic being.
For even the most beautiful theories, even if one knows mentally many things and holds admirable principles, that is not sufficiently strong to create a will capable of resisting an impulse. At one time you are quite determined, you have decided that it would be thus — for example, that you would not do such a thing: it is settled, you will not do it — but how is it that suddenly (you do not know how or why nor what has happened), you have not decided anything at all! And then you immediately find in yourself an excellent reason for doing the thing…. Among others, there is a certain kind of excuse which is always given: “Well, if I do it this time, at least I shall be convinced that it is very bad and I shall do it no longer and this will be the last time.” It is the prettiest excuse one always gives to oneself: “This is the last time I am doing it. This time, I am doing it to understand perfectly that it is bad and that it must not be done and I shall not do it any more. This is the last time.” Every time, it is the last time! and you begin again. …
It happens only when you have decided: “Well, this time, I am going to try not to do it, and I shall not do it, I shall apply all my strength and I shall not do it.” Even if you have just a little success, it is much. Not a big success, but just a small success, a very partial success: you do not carry out what you yearn to do; but the yearning, the desire, the passion is still there and that produces whirls within, but outside you resist, “I shall not do it, I shall not move; even if I have to bind myself hand and foot, I shall not do it.” It is a partial success — but it is a great victory because, due to this, next time you will be able to do a little more. That is to say, instead of holding all the violent passions within yourself, you can begin calming them a little; and you will calm them slowly at first, with difficulty. They will remain long, they will come back, they will trouble you, vex you, produce in you a great disgust, all that, but if you resist well and say: “No, I shall carry out nothing; whatever the cost, I shall not carry out anything; I will stay like a rock”, then little by little, little by little, that thins out, thins out and you begin to learn the second attitude: “Now I want my consciousness to be above those things. There will still be many battles but if my consciousness stands above that, little by little there will come a time when this will return no longer.” And then there is a time when you feel that you are absolutely free: you do not even perceive it, and then that is all. It may take a long time, it may come soon: that depends on the strength of character, on the sincerity of the aspiration. But even for people who have just a little sincerity, if they subject themselves to this process, they succeed. It takes time. They succeed in the first item: in not expressing. All forces upon earth tend towards self-expression. These forces come with the object of manifesting themselves and if you place a barrier and refuse to express them, they may try to beat against the barrier for a time, but in the end, they will tire themselves out and not being manifested, they will withdraw and leave you quiet.
So you must never say: “I shall first purify my thought, purify my body, purify my vital and then later I shall purify my action.” That is the normal order, but it never succeeds. The effective order is to begin from the outside: “The very first thing is that I do not do it, and afterwards, I desire it no longer and next I close my doors completely to all impulses: they no longer exist for me, I am now outside all that.” This is the true order, the order that is effective. First, not to do it. And then you will no longer have desire for anything and after that it will go out of your consciousness completely.
The Mother, CWM 5: 210-13
It is quite true that “in our path the attitude is not one of forceful suppression, nigraha”; it is not coercion according to a mental rule or principle on an unpersuaded vital being. But that does not mean either that the vital has to go its own way and do according to its fancy. It is not coercion that is the way, but an inner change, in which the lower vital is led, enlightened and transformed by a higher consciousness which is detached from the objects of vital desire. But in order to let this grow an attitude has to be taken in which a decreasing importance has to be attached to the satisfaction of the claims of the lower vital, a certain mastery, saṁyama, being above any clamour of these things, limiting such things as food to their proper place. The lower vital has its place, it is not to be crushed or killed, but it has to be changed, “caught hold of by both ends”, at the upper end a mastery and control, at the lower end a right use. The main thing is to get rid of attachment and desire; it is then that an entirely right use becomes possible.
(Sri Aurobindo, CWSA 35: 474
One must be clearly aware of the origin of one’s movements because there are contradictory velleities in the being — some pushing you here, others pushing you there, and that obviously creates a chaos in life. If you observe yourself, you will see that as soon as you do something which disturbs you a little, the mind immediately gives you a favourable reason to justify yourself — this mind is capable of gilding everything. In these conditions it is difficult to know oneself. One must be absolutely sincere to be able to do it and to see clearly into all the little falsehoods of the mental being.
If in your mind you go over the various movements and reactions of the day like one repeating indefinitely the same thing, you will not progress. If this reviewing is to make you progress, you must find something within you in whose light you yourself can be your own judge, something which represents for you the best part of yourself, which has some light, some goodwill and which precisely is in love with progress. Place that before you and, first of all, pass across it as at a cinema all that you have done, all that you have felt, your impulses, your thoughts, etc.; then try to coordinate them, that is, find out why this has followed that. And look at the luminous screen that is before you: certain things pass across it well, without throwing a shadow; others, on the contrary, throw a little shadow; others yet cast a shadow altogether black and disagreeable. You must do this very sincerely, as though you were playing a game: under such circumstances I did such and such a thing, feeling like this and thinking in this way; I have before me my ideal of knowledge and self-mastery, well, was this act in keeping with my ideal or not? If it was, it would not leave any shadow on the screen, which would remain transparent, and one would not have to worry about it. If it is not in conformity, it casts a shadow. Why has it left this shadow? What was there in this act that was contrary to the will to self-knowledge and self-mastery? Most often you will find that it corresponds to unconsciousness — then you file it among unconscious things and resolve that next time you will try to be conscious before doing anything. But in other cases you will see that it was a nasty little egoism, quite black, which had come to distort your action or your thought. Then you place this egoism before your “light” and ask yourself: “Why has it the right to make me act like that, think like that?…” And instead of accepting any odd explanation you must search and you will find in a corner of your being something which thinks and says, “Ah, no, I shall accept everything but that.” You will see that it is a petty vanity, a movement of self-love, an egoistic feeling hidden somewhere, a hundred things. Then you take a good look at these things in the light of your ideal: “Is cherishing this movement in conformity with my seeking and the realisation of my ideal or not? I put this little dark corner in front of the light until the light enters into it and it disappears.” Then the comedy is over. But the comedy of your whole day is not finished yet, you know, for there are many things which have to pass thus before the light. But if you continue this game — for truly it is a game, if you do this sincerely — I assure you that in six months you will not recognise yourself, you will say to yourself, “What? I was like that! It is impossible!”
You may be five years old or twenty, fifty or sixty and yet transform yourself in this way by putting everything before this inner light. You will see that the elements which do not conform with your ideal are not generally elements which you have to throw wholly out of yourself (there are very few of this kind); they are simply things not in their place. If you organise everything — your feelings, your thoughts, your impulses, etc.— around the psychic centre which is the inner light, you will see that all inner disorder will change into a luminous order. …
An old sage has said: “There is no evil. There is only a lack of balance. There is nothing bad. Only things are not in their place.”
The Mother, CWM 4: 38-40
Vigilance means to be awake, to be on one’s guard, to be sincere — never to be taken by surprise. When you want to do sadhana, at each moment of your life, there is a choice between taking a step that leads to the goal and falling asleep or sometimes even going backwards, telling yourself, “Oh, later on, not immediately” — sitting down on the way.
To be vigilant is not merely to resist what pulls you downward, but above all to be alert in order not to lose any opportunity to progress, any opportunity to overcome a weakness, to resist a temptation, any opportunity to learn something, to correct something, to master something. If you are vigilant, you can do in a few days what would otherwise take years. If you are vigilant, you change each circumstance of your life, each action, each movement into an occasion for coming nearer the goal.
There are two kinds of vigilance, active and passive. There is a vigilance that gives you a warning if you are about to make a mistake, if you are making a wrong choice, if you are being weak or allowing yourself to be tempted, and there is the active vigilance which seeks an opportunity to progress, seeks to utilise every circumstance to advance more quickly.
There is a difference between preventing yourself from falling and advancing more quickly.
And both are absolutely necessary.
He who is not vigilant is already dead. He has lost contact with the true purpose of existence and of life.
So the hours, circumstances, life pass in vain, bringing nothing, and you awake from your somnolence in a hole from which it is very difficult to escape.
The Mother, CWM 3: 202-03
… ordinary human life, such as it is in the present world, is ruled by the mind; therefore the most important thing is to control one’s mind; so we shall follow a graded discipline… in order to develop and control our minds.
There are four movements which are usually consecutive, but which in the end may be simultaneous: to observe one’s thoughts is the first, to watch over one’s thoughts is the second, to control one’s thoughts is the third and to master one’s thoughts is the fourth. To observe, to watch over, to control, to master.
We have already said that there are four successive stages for the purification of the mind. A purified mind is naturally a mind that does not admit any wrong thought, and we have seen that the complete mastery of thought which is required to gain this result is the last achievement in the four stages I have spoken of. The first is: to observe one’s mind.
Do not believe that it is such an easy thing, for to observe your thoughts, you must first of all separate yourself from them. In the ordinary state, the ordinary man does not distinguish himself from his thoughts. He does not even know that he thinks. He thinks by habit. And if he is asked all of a sudden, “What are you thinking of?”, he knows nothing about it. That is to say, ninety-five times out of a hundred he will answer, “I do not know.” There is a complete identification between the movement of thought and the consciousness of the being.
To observe the thought, the first movement then is to step back and look at it, to separate yourself from your thoughts so that the movement of the consciousness and that of thought may not be confused. Thus when we say that one must observe one’s thoughts, do not believe that it is so simple; it is the first step.
“He has insulted me, he has beaten me, he has humiliated me, he has robbed me.” Those who nourish thoughts such as these never appease their hatred.
The Dhammapada tells us first of all that bad thoughts bring about suffering and good thoughts bring about happiness. Now it gives examples of what bad thoughts are and tells us how to avoid suffering. Here is the first example, I repeat: “He has insulted me, he has beaten me, he has humiliated me, he has robbed me”; and it adds: “Those who nourish thoughts such as these never appease their hatred.”
We have begun our mental discipline, basing ourselves on the successive stages of mental development and we have seen that this discipline consists of four consecutive movements, which we have described in this way, as you surely remember: to observe, to watch over, to control and to master; and in the course of the last lesson we have learnt — I hope — to separate ourselves from our thoughts so as to be able to observe them as an attentive spectator.
Today we have to learn how to watch over these thoughts. First you look at them and then you watch over them. Learn to look at them as an enlightened judge so that you may distinguish between the good and the bad, between thoughts that are useful and those that are harmful, between constructive thoughts that lead to victory and defeatist thoughts which turn us away from it. It is this power of discernment that we must acquire now …
As I have told you, the Dhammapada will give us examples, but examples are only examples. We must ourselves learn how to distinguish thoughts that are good from those that are not, and for that you must observe, as I have said, like an enlightened judge — that is to say, as impartially as possible; it is one of the most indispensable conditions.
“He has insulted me, he has beaten me, he has humiliated me, he has robbed me.” Those who do not nourish thoughts such as these foster no hatred.
This is the counterpart of what we read the other day. But note that this concerns only thoughts that generate resentment. It is because rancour, along with jealousy, is one of the most widespread causes of human misery.
But how to avoid having rancour? A large and generous heart is certainly the best means, but that is not within the reach of all. Controlling one’s thought may be of more general use.
Thought-control is the third step of our mental discipline. Once the enlightened judge of our consciousness has distinguished between useful and harmful thoughts, the inner guard will come and allow to pass only approved thoughts, strictly refusing admission to all undesirable elements.
With a commanding gesture the guard will refuse entry to every bad thought and push it back as far as possible.
It is this movement of admission and refusal that we call thought-control….
The Mother, CWM 3: 183-86
How to Establish Silence in the Mind
Q: Mother, does “keeping one’s consciousness high” mean trying to have higher thoughts?
This is rather a consequence than a fact. When one keeps one’s consciousness on a higher level, naturally it serves as a filter for thoughts and allows only thoughts of a higher nature. But it is rather a consequence than a fact. To keep one’s consciousness in a higher state is to raise it above the lower levels in the being, it is to keep it in the light, in the peace, in the higher knowledge and harmony; that is, to place one’s consciousness as high as possible in one’s being, at the level where one is liberated from all lower movements. Then naturally, if the consciousness is there, the thoughts it receives are those of a higher order. And thought is only one form of activity of the consciousness, it is not the stuff of consciousness. There is a consciousness without thought, there is a very much higher state of consciousness in which there are no thoughts. It is a consciousness that can have a very perfect knowledge of things, without it being expressed in thoughts and words. Thought is only one form of activity.
Q: “Silence is… more easily established by a descent from above.” “From above” means what?
From the higher regions of consciousness. You see, if you open to the higher regions of consciousness and the force descends from above, quite naturally it establishes a silence in the lower regions, for they are governed by this higher power which descends. This comes from higher regions of the mind or from beyond, even from the supermind. So when this force and consciousness come down and enter into the consciousness of a lower plane, this consciousness becomes naturally quiet, for it is as though invaded, flooded by that higher light which transforms it.
In fact, this is even the only way of establishing a constant silence in one’s mind. It is to open oneself to higher regions and let this higher consciousness, force, light descend constantly into the lower mind and take possession of it. And here, when this happens, this lower mind can remain constantly quiet and silent, because it is this one which acts and fills the whole being. One can act, write and speak without the mind being active, with this force which comes from above penetrating the mind and using it; and the mind itself becomes just a passive instrument. And in fact, this is the only way of establishing silence; for once this is established, the silence is established, the mind does not stir any longer, it acts only under the impulsion of this force when it manifests in it. It is like a very quiet, very silent field and the force when it comes puts the elements into movement and uses them, and it finds expression through the mind without the mind’s being agitated. It remains very quiet.
Q: Sweet Mother, how can we empty the consciousness of its mixed contents? 
By aspiration, the rejection of the lower movements, a call to a higher force. If you do not accept certain movements, then naturally, when they find that they can’t manifest, gradually they diminish in force and stop occurring. If you refuse to express everything that is of a lower kind, little by little the very thing disappears, and the consciousness is emptied of lower things. It is by refusing to give expression — I mean not only in action but also in thought, in feeling. When impulses, thoughts, emotions come, if you refuse to express them, if you push them aside and remain in a state of inner aspiration and calm, then gradually they lose their force and stop coming. So the consciousness is emptied of its lower movements.
But for instance, when undesirable thoughts come, if you look at them, observe them, if you take pleasure in following them in their movements, they will never stop coming. It is the same thing when you have undesirable feelings or sensations: if you pay attention to them, concentrate on them or even look at them with a certain indulgence, they will never stop. But if you absolutely refuse to receive and express them, after some time they stop. You must be patient and very persistent.
In a great aspiration, if you can put yourself into contact with something higher, some influence of your psychic being or some light from above, and if you can manage to put this in touch with these lower movements, naturally they stop more quickly. But before even being able to draw these things by aspiration, you can already stop those movements from finding expression in you by a very persistent and patient refusal. When thoughts which you do not like come, if you just brush them away and do not pay them any attention at all, after some time they won’t come any longer. But you must do this very persistently and regularly.
The Mother, CWM 6: 328-30
There is no impossibility in the purification of the heart which was the thing you were trying for, and when the heart is purified, other things which seemed impossible before become easy – even the inner surrender which now seems to you impracticable.
It is the usual experience that if the humility and resignation are firmly founded in the heart, other things like trust come naturally afterwards. If once the psychic light and happiness which is the boon of these things is founded, it is not easy for other forces to cloud that state and not possible for them to destroy it. That is the common experience.
Purification and consecration are two great necessities of sadhana. Those who have experiences before purification run a great risk: it is much better to have the heart pure first, for then the way becomes safe. That is why I advocate the psychic change of the nature first — for that means the purification of the heart: the turning of it wholly to the Divine, the subjection of the mind and the vital to the control of the inner being, the soul. Always, when the soul is in front, one gets the right guidance from within as to what is to be done, what avoided, what is the wrong thing or the true thing in thought, feeling, action. But this inner intimation emerges in proportion as the consciousness grows more and more pure. …
What I mean by subtle methods is psychological, non-mechanical processes, e.g., concentration in the heart, surrender, self-purification, working out by inner means the change of the consciousness. This does not mean that there is no outer change: the outer change is necessary but as a part of the inner change. If there is impurity or insincerity within, the outer change will not be effective, but if there is a sincere inner working, the outer change will help it and accelerate the process…. The most important thing for the purification of the heart is an absolute sincerity. No pretence with oneself, no concealment from the Divine, or oneself, or the Guru, a straight look at one’s movements, a straight will to make them straight. It does not so much matter if it takes time: one must be prepared to make it one’s whole life-task to seek the Divine. Purifying the heart means after all a pretty considerable achievement and it is no use getting despondent, despairful, etc., because one finds things in oneself that still need to be changed. If one keeps the true will and true attitude, then the intuitions or intimations from within will begin to grow, become clear, precise, unmistakable and the strength to follow them will grow also: and then before even you are satisfied with yourself, the Divine will be satisfied with you and begin to withdraw the veil by which he protects himself and his seekers against a premature and perilous grasping of the greatest thing to which humanity can aspire.
Sri Aurobindo, SABCL 23: 902-04
The object of purification is to make the whole mental being a clear mirror in which the divine reality can be reflected, a clear vessel and an unobstructing channel into which the divine presence and through which the divine influence can be poured, a subtilised stuff which the divine nature can take possession of, new-shape and use to divine issues. For the mental being at present reflects only the confusions created by the mental and physical view of the world, is a channel only for the disorders of the ignorant lower nature and full of obstructions and impurities which prevent the higher from acting; therefore the whole shape of our being is deformed and imperfect, indocile to the highest influences and turned in its action to ignorant and inferior utilities. It reflects even the world falsely; it is incapable of reflecting the Divine.
Concentration is necessary, first, to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many branching desires, led away in the track of the senses and the outward mental response to phenomena: we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it. For identification is the condition of complete knowledge and possession; it is the intense result of a habitual purified reflecting of the reality and an entire concentration on it; and it is necessary in order to break down entirely that division and separation of ourselves from the divine being and the eternal reality which is the normal condition of our unregenerated ignorant mentality.
Sri Aurobindo, CWSA 23: 515
(From letters to the disciples)
The Rajayogis are right in putting purification in front of everything — as I was also right in putting it in front along with concentration in The Synthesis of Yoga. You have only to look about you to see that experiences and even realisations cannot bring one to the goal if this is not done — at any moment they can fall owing to the vital still being impure and full of ego.
In sadhana the mental or moral control has to be replaced by the spiritual mastery — for the mental control is only partial and it controls but does not liberate; it is only the psychic and spiritual that can do that. That is the main difference in this respect between the ordinary and the spiritual life.
It is by the growth of the psychic element in one’s own nature that one begins to come into conscious touch with one’s central being above. When that happens and the central being uses a conscious will to control and organise the movements of the nature, it is then that one has a real, a spiritual as opposed to a partial and merely mental or moral self-mastery.
Sri Aurobindo, CWSA 28: 421, 63
… to quiet the mind and get the spiritual experience it is necessary first to purify and prepare the nature. This sometimes takes many years. Work done with the right attitude is the easiest means for that — i.e. work done without desire or ego, rejecting all movements of desire, demand or ego when they come, done as an offering to the Divine Mother, with the remembrance of her and prayer to her to manifest her force and take up the action so that there too and not only in inner silence you can feel her presence and working.
There are two possibilities, one of purification by personal effort, which takes a long time, another by a direct intervention of the Divine Grace which is usually rapid in its action. For the latter there must be a complete surrender and self-giving and for that again usually it is necessary to have a mind that can remain quite quiet and allow the Divine Force to act supporting it with its complete adhesion at every step, but otherwise remaining still and quiet.
It is quite true that a certain amount of purification is indispensable for going on, that the more complete the purification the better, because then when the realisations begin they can continue without big difficulties or relapses and without any possibility of fall or failure. It is also true that with many purification is the first need, — certain things have to be got out of the way before one can begin any consecutive inner experience. But the main need is a certain preparation of the consciousness so that it may be able to respond more and more freely to the higher Force. In this preparation many things are useful – the poetry and music you are doing can help, for it all acts as a sort of śravaṇa and manana, even, if the feeling roused is intense, a sort of natural nididhyāsana. Psychic preparation, clearing out of the grosser forms of mental and vital ego, opening mind and heart to the Guru and many other things help greatly — it is not perfection or a complete freedom from the dualities or ego that is the indispensable preliminary, but preparedness, a fitness of the inner being which makes spiritual responses and receiving possible.
It is a mistake to dwell too much on the lower nature and its obstacles, which is the negative side of the sadhana. They have to be seen and purified, but preoccupation with them as the one important thing is not helpful. The positive side of experience of the descent is the more important thing. If one waits for the lower nature to be purified entirely and for all time before calling down the positive experience, one might have to wait for ever. It is true that the more the lower nature is purified, the easier is the descent of the higher Nature, but it is also and more true that the more the higher Nature descends, the more the lower is purified. Neither the complete purification nor the permanent and perfect manifestation can come all at once, it is a matter of time and patient progress. The two (purification and manifestation) go on progressing side by side and become more and more strong to play into each other’s hands – that is the usual course of the sadhana.
Sri Aurobindo, SABCL 23: 533, 591, 905, 906
Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose. If we fail in our immediate aim, it is because he has intended the failure; often our failure or ill-result is the right road to a truer issue than an immediate and complete success would have put in our reach. If we suffer, it is because something in us has to be prepared for a rarer possibility of delight. If we stumble, it is to learn in the end the secret of a more perfect walking. Let us not be in too furious a haste to acquire even peace, purity and perfection. Peace must be ours, but not the peace of an empty or devastated nature or of slain or mutilated capacities incapable of unrest because we have made them incapable of intensity and fire and force. Purity must be our aim, but not the purity of a void or of a bleak and rigid coldness. Perfection is demanded of us, but not the perfection that can exist only by confining its scope within narrow limits or putting an arbitrary full stop to the ever self-extending scroll of the Infinite. Our object is to change into the divine nature, but the divine nature is not a mental or moral but a spiritual condition, difficult to achieve, difficult even to conceive by our intelligence. The Master of our work and our Yoga knows the thing to be done, and we must allow him to do it in us by his own means and in his own manner.
Sri Aurobindo, CWSA 23: 246-47
A dark concealed hostility is lodged
In the human depths, in the hidden heart of Time
That claims the right to change and mar God’s work.
A secret enmity ambushes the world’s march;
It leaves a mark on thought and speech and act:
It stamps stain and defect on all things done;
Till it is slain peace is forbidden on earth.
There is no visible foe, but the unseen
Is round us, forces intangible besiege,
Touches from alien realms, thoughts not our own
Overtake us and compel the erring heart;
Our lives are caught in an ambiguous net.
A whisper lures to evil the human heart,
It seals up wisdom’s eyes, the soul’s regard,
It is the origin of our suffering here,
It binds earth to calamity and pain.
This all must conquer who would bring down God’s peace.
This hidden foe lodged in the human breast
Man must overcome or miss his higher fate.
This is the inner war without escape.
Sri Aurobindo, Savitri, pp. 447-48
 Subtitles are of the editor.
 “This physical mind is usually in a kind of alliance with the lower vital consciousness and its movements; when the lower vital manifests certain desires and impulses, the more material mind comes to its aid and justifies and supports them with specious explanations and reasonings and excuses.” Questions and Answers 1929 – 1931 (26 May 1929)
 “Keep the quietude and do not mind if it is for a time an empty quietude; the consciousness is often like a vessel which has to be emptied of its mixed or undesirable contents; it has to be kept vacant for a while till it can be filled with things new and true, right and pure.” — Sri Aurobindo, SABCL 23: 640