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The Quest

The Quest.

The Quest

Human Relationships in Yoga 

[Sri Aurobindo-LETTERS ON YOGA-PART TWO-Section - VIII]



YOU seem not to have understood the principle of this yoga. The old yoga demanded a complete renunciation extending to the giving up of the worldly life itself. This yoga aims instead at a new and transformed life. But it insists as inexorably on a complete throwing away of desire and attachment in the mind, life and body. Its aim is to refound life in the truth of the spirit and for that purpose to transfer the roots of all we are and do from the mind, life and body to a greater consciousness above the mind. That means that in the new life all the connections must be founded on a spiritual intimacy and a truth quite other than any which supports our present connections. One must be prepared to renounce at the higher call what are spoken of as the natural affections. Even if they are kept at all, it can only be with a change which transforms them altogether. But whether they are to be renounced or kept and changed must be decided not by the personal desires but by the truth above. All must be given up to the Supreme Master of the yoga.

The power that works in this yoga is of a thorough-going character and tolerates in the end nothing great or small that is an obstacle to the Truth and its realisation.


Personal relation is not a part of the yoga. When one has the union with the Divine, then only can there be a true spiritual relation with others. 


The idea that all sadhaks must be aloof from each other and at daggers drawn is itself a preconceived idea that must be abandoned. Harmony and not strife is the law of yogic living. This preconceived idea arises perhaps from the old notion of Nirvana as the aim; but Nirvana is not the aim here. The aim here is fulfilment of the Divine in life and for that, union and solidarity are indispensable.

The ideal of the yoga is that all should be centred in and around the Divine and the life of the sadhaks must be founded on that firm foundation, their personal relations also should have the Divine for their centre. Moreover, all relations should pass from the vital to the spiritual basis with the vital only as a form and instrument of the spiritual – this means that, from whatever relations they have with each other, all jealousy, strife, hatred, aversion, rancour and other evil vital feelings should be abandoned, for they can be no part of the spiritual life. So, also, all egoistic love and attachment will have to disappear – the love that loves only for the ego's sake and, as soon as the ego is hurt and dissatisfied, ceases to love or even cherishes rancour and hate. There must be a real living and lasting unity behind the love. It is understood of course that such things as sexual impurity must disappear also.

That is the ideal, but as for the way of attainment, it may differ for different people. One way is that in which one leaves everything else to follow the Divine alone. This does not mean an aversion for anybody any more than it means aversion for the world and life. It only means an absorption in one's central aim, with the idea that once that is attained it will be easy to found all relations on the true basis, to become truly united with others in the heart and the spirit and the life, united in the spiritual truth and in the Divine. The other way is to go forward from where one is, seeking the Divine centrally and subordinating all else to that, but not putting everything else aside, rather seeking to transform gradually and progressively whatever is capable of such transformation. All the things that are not wanted in the relation – sex impurity, jealousy, anger, egoistic demand – drop away as the inner being grows purer and is replaced by the unity of soul with soul and the binding together of the social life in the hoop of the Divine.

It is not that one cannot have relations with people outside the circle of the sadhaks, but there too if the spiritual life grows within, it must necessarily affect the relation and spiritualise it on the sadhak's side. And there must be no such attachment as would make the relation an obstacle or a rival to the Divine. Attachment to family etc. often is like that and, if so, it falls away from the sadhak. That is an exigence which, I think, should not be considered excessive. All that, however, can be progressively done; a severing of existing relations is necessary for some, it is not so for all. A transformation, however gradual, is indispensable, – severance where severance is the right thing to do. 

P.S. I must repeat also that each case differs – one rule for all is not practical or practicable. What is needed by each for his spiritual progress is the one desideratum to be held in view.


Absence of love and fellow-feeling is not necessary for nearness to the Divine; on the contrary, a sense of closeness and oneness with others is a part of the divine consciousness into which the sadhak enters by nearness to the Divine and the feeling of oneness with the Divine. An entire rejection of all relations is indeed the final aim of the Mayavadin, and in the ascetic yoga an entire loss of all relations of friendship and affection and attachment to the world and its living beings would be regarded as a promising sign of advance towards liberation, Moksha; but even there, I think, a feeling of oneness and unattached spiritual sympathy for all is at least a penultimate stage, like the compassion of the Buddhist, before the turning to Moksha or Nirvana. In this yoga the feeling of unity with others, love, universal joy and Ananda are an essential part of the liberation and perfection which are the aim of the sadhana.

On the other hand, human society, human friendship, love, affection, fellow-feeling are mostly and usually – not entirely or in all cases – founded on a vital basis and are ego-held at their centre. It is because of the pleasure of being loved, the pleasure of enlarging the ego by contact, mutual penetration of spirit, with another, the exhilaration of the vital interchange which feeds their personality that men usually love – and there are also other and still more selfish motives that mix with this essential movement. There are of course higher spiritual, psychic, mental, vital elements that come in or can come in; but the whole thing is very mixed, even at its best. This is the reason why at a certain stage with or without apparent reason the world and life and human society and relations and philanthropy (which is as ego-ridden as the rest) begin to pall. There is sometimes an ostensible reason – a disappointment of the surface vital, the withdrawal of affection by others, the perception that those loved or men generally are not what one thought them to be and a host of other causes; but often the cause is a secret disappointment of some part of the inner being, not translated or not well translated into the mind, because it expected from these things something which they cannot give. It is the case with many who turn or are pushed to the spiritual life. For some it takes the form of a vairāgya which drives them towards ascetic indifference and gives the urge towards Moksha. For us, what we hold to be necessary is that the mixture should disappear and that the consciousness should be established on a purer level (not only spiritual and psychic but a purer and higher mental, vital, physical consciousness) in which there is not this mixture. There one would feel the true Ananda of oneness and love and sympathy and fellowship, spiritual and self-existent in its basis but expressing itself through the other parts of the nature. If that is to happen, there must obviously be a change; the old form of these movements must drop off and leave room for a new and higher self to disclose its own way of expression and realisation of itself and of the Divine through these things – that is the inner truth of the matter.

I take it therefore that the condition you describe is a period of transition and change, negative in its beginning, as these movements often are at first, so as to create a vacant space for the new positive to appear and live in it and fill it. But the vital, not having a long continued or at all sufficient or complete experience of what is to fill the vacancy, feels only the loss and regrets it even while another part of the being, another part even of the vital, is ready to let go what is disappearing and does not yearn to keep it. If it were not for this movement of the vital, (which in your case has been very strong and large and avid of life), the disappearance of these things would, at least after the first sense of void, bring only a feeling of peace, relief and a still expectation of  greater things. What is intended in the first place to fill the void was indicated in the peace and joy which came to you as the touch of Shiva – naturally, this would not be all but a beginning, a basis for a new self, a new consciousness, an activity of a greater nature; as I told you, it is a deep spiritual calm and peace that is the only stable foundation for a lasting Bhakti and Ananda. In that new consciousness there would be a new basis for relations with others; for an ascetic dryness or isolated loneliness cannot be your spiritual destiny since it is not consonant with your Swabhava which is made for joy, largeness, expansion, a comprehensive movement of the life-force. Therefore do not be discouraged; wait upon the purifying movement of Shiva.


I have always said that the vital is indispensable for the divine or spiritual action – without it there can be no complete expression, no realisation in life – hardly even any realisation in sadhana. When I speak of the vital mixture or of the obstructions, revolts, etc. of the vital, it is the unregenerated outer vital full of desire and ego and the lower passions of which I speak. I could say the same against the mind and the physical when they obstruct or oppose, but precisely because the vital is so powerful and indispensable, its obstruction, opposition or refusal of cooperation is most strikingly effective and its wrong mixtures are more dangerous to the sadhana. That is why I have always insisted on the dangers of the unregenerated vital and the necessity of mastery and purification there. It is not because I hold, like the Sannyasis, the vital and its life-power to be a thing to be condemned and rejected in its very nature.

Affection, love, tenderness are in their nature psychic, – the vital has them because the psychic is trying to express itself through the vital. It is through the emotional being that the psychic most easily expresses, for it stands just behind it in the heart centre. But it wants these things to be pure. Not that it rejects the outward expression through the vital and the physical, but as the psychic being is the form of the soul, it naturally feels the attraction of soul to soul, the union of soul with soul as the things that are to it most abiding and concrete. Mind, vital, body are means of expression and very precious means of expression, but the inner life is for the soul the first thing, the deepest reality, and these have to be subordinated to it and conditioned by it, – its expression, its instruments and channel. I do not think that in my emphasis on the inner things, on the psychic and spiritual, I am saying anything new, strange or unintelligible. These things have always been stressed from the beginning and the more the human being is evolved, the more they take on importance. I do not see how yoga can be possible without this premier stress on the inner life, on the soul and the spirit. The emphasis on the mastery of the vital, its subordination and subjection to the spiritual and the psychic is also nothing new, strange or exorbitant. It has been insisted on always for any kind of spiritual life; even the yogas which seek most to use the vital, like certain forms of Vaishnavism, yet insist on the purification and the total offering of it to the Divine. All realisation of the Divine is an inner realisation, only, here the soul offers itself through the emotional being. The soul or psychic being is not something unheard of or incomprehensible.


Human affection is obviously unreliable because it is so much based upon selfishness and desire; it is a flame of the ego sometimes turbid and misty, sometimes more clear and brightly coloured – sometimes tamasic based on instinct and habit, sometimes rajasic and fed by passion or the cry for vital interchange, sometimes more sattwic and trying to be or look to itself disinterested. But fundamentally it depends on a personal need or a return of some kind inward or outward and when the need is not satisfied or the return ceases or is not given, it most often diminishes or dies or exists only as a tepid or troubled remnant of habit from the past or else turns for satisfaction elsewhere. The more intense it is, the more it is apt to be troubled by tumults, clashes, quarrels, egoistic disturbances of all kinds, selfishness, exactions, lapses even to rage and hatred, ruptures. It is not that these affections cannot last – tamasic instinctive affections last because of habit in spite of everything dividing the persons, e.g. certain family affections; rajasic affections can last sometimes in spite of all disturbances and incompatibilities and furious ruptures because one has a vital need of the other and clings because of that or because both have that need and are constantly separating to return and returning to separate or proceeding from quarrel to reconciliation and from reconciliation to quarrel; sattwic affections last very often from duty to the ideal or with some other support though they may lose their keenness or intensity or brightness. But the true reliability is there only when the psychic element in human affections becomes strong enough to colour or dominate the rest. For that reason friendship is or rather can oftenest be the most durable of the human affections because there there is less interference of the vital and even though a flame of the ego it can be a quiet and pure fire giving always its warmth and light. Nevertheless reliable friendship is almost always with a very few; to have a horde of loving, unselfishly faithful friends is a phenomenon so rare that it can be safely taken as an illusion... In any case human affection whatever its value has its place, because through it the psychic being gets the emotional experiences it needs until it is ready to prefer the true to the apparent, the perfect to the imperfect, the divine to the human. As the consciousness has to rise to the higher level so the activities of the heart also have to rise to that higher level and change their basis and character. Yoga is the founding of all life and consciousness in the Divine, so also love and affection must be rooted in the Divine and a spiritual and psychic oneness in the Divine must be their foundation – to reach the Divine first leaving other things aside or to seek the Divine alone is the straight road towards that change. That means no attachment—it need not mean turning affection into disaffection or chill indifference. But X seems to want to take his vital emotions just as they are – tels quells – into the Divine – let him try and don't bother him with criticisms and lectures; if it can't be done he will have to find it out for himself.


It is not because of your nature or evil destiny that the vital  cannot find the satisfaction it expected from relations with others. These relations can never give a full or permanent satisfaction; if they did, there would be no reason why the human being would ever seek the Divine. He would remain satisfied in the ordinary earth life. It is only when the Divine is found and the consciousness lifted up into the true consciousness that the true relations with others can come.

When I said there was no harm, I meant that it was better to tell the Mother what was in your mind than to keep it moving in yourself. But once told, all should be put away from the mind and it should recover its quietude.


These movements are part of man's ignorant vital nature. The love which human beings feel for one another is also usually an egoistic vital love and these other movements, claim, demand, jealousy, abhimāna, anger, etc., are its common accompaniments. There is no place for them in yoga – nor in true love, psychic or divine. In yoga all love should be turned towards the Divine and to human or other beings only as vessels of the Divine – abhimāna and the rest should have no place in it.


All that of course is not love, but self-love. Jealousy is only an ugly form of self-love. That is what people do not understand – they even think that demands and jealousy and wounded vanity are signs of love or at least natural attendants of it.


The higher vital movement is more refined and large in motion than that of the ordinary vital. It stresses emotion rather than sensation and desire, but it is not free from demand and the desire of possession. 


Relations which are part of the ordinary vital nature in human life are of no value in the spiritual life – they rather interfere with the progress; for the mind and vital also should be wholly turned towards the Divine. Moreover, the purpose of sadhana is to enter into a spiritual consciousness and base everything on a new spiritual basis which can only be done when one has entered into complete unity with the Divine. Meanwhile one has to have a calm goodwill for all, but relations of a vital kind do not help – for they keep the consciousness down on a vital basis and prevent its rising to a higher level.


Regarding your question about a complementary soul and marriage, the answer is easy to give; the way of the spiritual life lies for you in one direction and marriage lies in quite another and opposite. All talk about a complementary soul is a camouflage with which the mind tries to cover the sentimental, sensational and physical wants of the lower vital nature. It is that vital nature in you which puts the question and would like an answer reconciling its desires and demands with the call of the true soul in you. But it must not expect a sanction for any such incongruous reconciliation from here. The way of the supramental yoga is clear; it lies not through concession to these things, – not, in your case, through satisfaction, under a spiritual cover if possible, of its craving for the comforts and gratifications of a domestic and conjugal life and the enjoyment of the ordinary emotional desires and physical passions, – but through the purification and transformation of the forces which these movements pervert and misuse. Not these human and animal demands, but the divine Ananda which is above and beyond them and which the indulgence of these degraded forms would prevent from descending, is the great thing that the aspiration of the vital being must demand in the sadhak.


A human vital interchange cannot be a true support for the sadhana and is, on the contrary, sure to impair and distort it, leading to self-deception in the consciousness and a wrong turn of the emotional being and vital nature.


What you write about the family ties is perfectly correct. It creates an unnecessary interchange and comes in the way of a complete turning to the Divine. Relations after taking up yoga should be less based on a physical origin or the habits of the physical consciousness and more and more on the basis of sadhana – of sadhak with sadhaks, of others as souls traveling the same path or children of the Mother than in the ordinary way or with the old viewpoint.


When one enters the spiritual life, the family ties which belong to the ordinary nature fall away – one becomes indifferent to the old things. This indifference is a release. There need be no harshness in it at all. To remain tied to the old physical affections would mean to remain tied to the ordinary nature and that would prevent the spiritual progress.


The attachment to parents belongs to the ordinary physical nature – it has nothing to do with Divine Love.


It [the child's indebtedness to his father for bringing him up] is a law of human society, not a law of Karma. The child did not ask the father to bring him into the world – and if the father has done it for his own pleasure, it is the least he can do to bring up the child. All these are social relations (and it is not at all a one-sided debt of the child to the father, either), but whatever they are, they cease once one takes to the spiritual life. For the  spiritual life does not at all rest on the external physical relations; it is the Divine alone with whom one has then to do.


The inner being turned to the Divine naturally draws away from old vital relations and outer movements and contacts till it can bring a new consciousness into the external being.


The movement of which you speak is not psychic but emotive. It is a vital emotive force that you put out and waste. It is also harmful because, while on the one side you try to reject a past vital relation or tie with these people, you by this movement re-establish in another way a vital relation with them. If there was anything wrong in your first movement, this is quite a false way of remedying the defect.

Certainly, it would be better to reject without any violent feeling against any person, because the violence is a sign of a certain weakness in the vital which must be corrected – not for any other reason. The rejection should be quiet, firm, self-assured, decisive; it will then become radical and effective.


It is as the love of the Divine grows that the other things cease to trouble the mind.


The influence of the love for the Divine when it takes hold of any part is to turn it towards the Divine – as you describe it “concentration on the Mother” – and in the end all is gathered and harmonised around this central turn of the being. The difficulty is with mechanical parts of the being in which the old thoughts go on recurring by habit. If the concentration continues to grow, this becomes a thing of little importance at the circumference of the mind and in the end drops away to be replaced by things that belong to the new consciousness.


The inner loneliness can only be cured by the inner experience of union with the Divine; no human association can fill the void. In the same way, for the spiritual life the harmony with others must be founded not on mental and vital affinities, but on the divine consciousness and the union with the Divine. When one feels the Divine and feels others in the Divine, then the real harmony comes. Meanwhile what there can be is the goodwill and unity founded on the feeling of a common divine goal and the sense of being all children of the Mother.... Real harmony can come only from a psychic or a spiritual basis.


To be alone with the Divine is the highest of all privileged states for the sadhak, for it is that in which inwardly he comes nearest to the Divine and can make all existence a communion in the chamber of the heart as well as in the temple of the universe. Moreover that is the beginning and base of the real oneness with all, for it establishes that oneness in its true base, on the Divine, for it is in the Divine that he meets and unites with all and no longer in a precarious interchange of the mental and vital ego. So do not fear loneliness but put your trust in the Mother and go forward on the Path in her strength and Grace.


The love of the sadhak should be for the Divine. It is only when he has that fully that he can love others in the right way.


To give oneself to an outsider is to go out from the atmosphere of sadhana and give oneself to the outer world forces. One can have a psychic feeling of love for someone, a universal love for all creatures, but one has to give oneself only to the Divine.


It cannot be said that these affinities are either bad or good in a general way. It depends on the person, the effects and many other things. As a general rule, all these affinities have to be surrendered to the Divine along with the rest of the old nature, so that only what is in harmony with the Divine Truth can be kept and transformed for its work in you. All relations with others must be relations in the Divine and not of the old personal nature.


There is a love in which the emotion is turned towards the Divine in an increasing receptivity and growing union. What it receives from the Divine it pours out on others, but freely without demanding a return – if you are capable of that, then that is the highest and most satisfying way to love.


A personal relation is formed when there is an exclusive mutual looking to each other. The rule about personal relations in this yoga is this: (1) All personal relations to disappear in the single relation between the sadhak and the Divine: (2) All personal (psychic-spiritual) relations to proceed from the Divine Mother, determined by her, and to be part of the single relation with the Divine Mother. In so far as it keeps to this double rule and admits no physical indulgence or vital deformation or mixture, a personal relation can be there. But since as yet the supramental has not taken possession but is only descending and there is still struggle in the vital and physical levels, there must be a great carefulness such as would not be necessary if the supramental transformation were already there. Both have to be in direct relation with the Mother and in a total dependence on her and to see that that remains and that nothing diminishes its totality or cuts across it in the least degree.


The only relation permissible between a sadhak and sadhika here is the same as between a sadhak and sadhak or between a sadhika and sadhika – a friendly relation as between followers of the same path of yoga and children of the Mother.


In a general way the only method for succeeding in having between a man and a woman the free and natural yogic relations that should exist between a sadhak and a sadhika in this yoga is to be able to meet each other without thinking at all that one is a man and another a woman – both are simply human beings, both sadhaks, both striving to serve the Divine and seeking the Divine alone and none else. Have that fully in yourself and no difficulty is likely to come.


It is meant that you should have the relation of sadhaks with each other, one of goodwill and friendly feeling, but not any special relation of a vital character. If there is anyone you cannot meet without such a vital relation coming up, then only it is not advisable to meet him or her.


As for turning all to the Divine, that is a counsel of perfection for those who don't care to carry any luggage. But otherwise friendship between man and man or man and woman or woman and woman is not forbidden, provided it is the true thing and sex does not come in and also provided it does not turn one away from the goal. If the central aim is strong, that is sufficient....  When I spoke of personal relation, I certainly did not mean pure indifference, for indifference does not create a relation: it tends to non-relation altogether. Emotional friendship need not be an obstacle.


It is certainly easier to have friendship between man and man or between woman and woman than between man and woman, because there the sexual intrusion is normally absent. In a friendship between man and woman the sexual turn can at any moment come in a subtle or in a direct way and produce perturbations. But there is no impossibility of friendship between man and woman pure of this element; such friendships can exist and have always existed. All that is needed is that the lower vital should not look in at the back door or be permitted to enter. There is often a harmony between a masculine and a feminine nature, an attraction or an affinity which rests on something other than any open or covert lower vital (sexual) basis – it depends sometimes predominantly on the mental or the psychic or on the higher vital, sometimes on a mixture of these for its substance. In such a case friendship is natural and there is little chance of other elements coming in to pull it downwards or break it.

It is also a mistake to think that the vital alone has warmth and the psychic is something frigid without any flame in it. A clear limpid goodwill is a very good and desirable thing. But that is not what is meant by psychic love. Love is love and not merely goodwill. Psychic love can have a warmth and a flame as intense and more intense than the vital, only it is a pure fire, not dependent on the satisfaction of ego-desire or on the eating up of the fuel it embraces. It is a white flame, not a red one; but white heat is not inferior to the red variety in its ardour. It is true that the psychic love does not usually get its full play in human relations and human nature; it finds the fullness of its fire and ecstasy more easily when it is lifted towards the Divine. In the human relation the psychic love gets mixed up with other elements which seek at once to use it and overshadow it. It gets an outlet for its own full intensities only at rare moments. Otherwise it comes in only as an element, but even so it contributes all the higher things in a love fundamentally vital – all the finer sweetness, tenderness, fidelity, self-giving, self-sacrifice, reachings of soul to soul, idealising sublimations that lift up human love beyond itself, come from the psychic. If it could dominate and govern and transmute the other elements, mental, vital, physical, of human love, then love could be on the earth some reflection or preparation of the real thing, an integral union of the soul and its instruments in a dual life. But even some imperfect appearance of that is rare.

Our view is that the normal thing is in yoga for the entire flame of the nature to turn towards the Divine and the rest must wait for the true basis: to build higher things on the sand and mire of the ordinary consciousness is not safe. That does not necessarily exclude friendships or comradeships, but these must be subordinate altogether to the central fire. If anyone makes meanwhile the relation with the Divine his one absorbing aim, that is quite natural and gives the full force to the sadhana. Psychic love finds itself wholly when it is the radiation of the diviner consciousness for which we are seeking; till then it is difficult for it to put out its undimmed integral self and figure. 

P.S. Mind, vital, physical are properly instruments for the soul and spirit; when they work for themselves then they produce ignorant and imperfect things – if they can be made into conscious instruments of the psychic and the spirit, then they get their own diviner fulfilment; that is the idea contained in what we call transformation in this yoga.


Friendship or affection is not excluded from the yoga. Friendship with the Divine is a recognised relation in the sadhana. Friendships between the sadhaks exist and are encouraged by the Mother. Only, we seek to found them on a surer basis than that on which the bulk of human friendships are insecurely founded. It is precisely because we hold friendship, brotherhood, love to be sacred things that we want this change – because we do not want to see them broken at every moment by the movements of the ego, soiled and spoiled and destroyed by the passions, jealousies, treacheries to which the vital is prone – it is to make them truly sacred and secure that we want them rooted in the soul, founded on the rock of the Divine. Our yoga is not an ascetic yoga: it aims at purity, but not at a cold austerity. Friendship and love are indispensable notes in the harmony to which we aspire. It is not a vain dream, for we have seen that even in imperfect conditions, when a little of the indispensable element is there at the very root, the thing is possible. It is difficult and the old obstacles still cling obstinately? But no victory can be won without a fixed fidelity to the aim and a long effort. There is no other way than to persevere.


In yoga friendship can remain but attachment has to fall away or any such engrossing affection as would keep one tied to the ordinary life and consciousness.


All attachment is a hindrance to sadhana. Goodwill you should have for all, psychic kindness for all, but no vital attachment.


If you expect a return for your kindness, you are bound to be disappointed. It is only those who give love or kindness for its own sake without expecting a return who escape from this experience. A relation also can be established on a sure basis only when it is free from attachment or when it is predominantly psychic on both sides.

There is a fundamental psychic feeling which is the same for all; but there can also be a special psychic feeling for one or another. 

No – psychic love does not exclude discrimination.


It depends on what you mean by psychic “love”. One can have a psychic feeling for all beings; it does not depend on sex nor has it anything sexual in it.


Even in the world there have been relations between man and woman in which sex could not intervene – purely psychic relations. The consciousness of sex difference would be there no doubt, but without coming in as a source of desire or disturbance into the relation. But naturally it needs a certain psychic development before that is possible.


It is difficult to define its limits or to recognise it. For even when there is the psychic love for another person, it gets in the human being so mixed up with the vital that it is the commonest thing to justify a vital love by claiming for it a psychic character. One could say that psychic love is distinguished by an essential purity and selflessness – but the vital can put on a very brilliant imitation of that character, when it likes.


Our experience is that it is only when both are in the true consciousness centred round the Divine that there is some chance of a true meeting in the Divine. Otherwise, with the personal relation that forms there comes in either disappointment and alienation or else reactions that are not pure.


But that is the nature of human vital affection, it is all selfishness  disguised as love. Sometimes when there is a strong vital passion, need or tie, then the person is ready to do anything to retain the affection of the other. But it is only when the psychic is able to get into the movement that there is real unselfish affection or at least some element of it.


The phenomenon of which you speak is normal to human nature. People are drawn together or one is drawn to another by a certain feeling of affinity, of agreement or of attraction between some part of one's own nature and some part of the other's nature. At first this only is felt; one sees all that is good or pleasant to one in the other's nature and even attributes, perhaps, qualities to him that are not there or not so much there as one thinks. But with closer acquaintance other parts of the nature are felt with which one is not in affinity – perhaps there is a clash of ideas or opposition of feelings or conflict of two egos. If there is a strong love or friendship of a lasting character, then one may overcome these difficulties of contact and arrive at a harmonising or accommodation; but very often this is not there or the disagreement is so acute as to counteract the tendency of accommodation or else the ego gets so hurt as to recoil. Then it is quite possible for one to begin to see too much and exaggerate the faults of the other or to attribute things to him of a bad or unpleasant character that are not there. The whole view can change, the good feeling change into ill-feeling, alienation, even enmity or antipathy. This is always happening in human life. The opposite also happens, but less easily – i.e. the change from ill-feeling to good feeling, from opposition to harmony. But of course ill-opinion or ill-feeling towards a person need not arise from this cause alone. It happens from many causes, instinctive dislike, jealousy, conflicting interests, etc.

One must try to look calmly on others, not overstress either virtues or defects, without ill-feeling or misunderstanding or injustice, with a calm mind and vision.


It is the way that vital love usually takes when there is no strong psychic force to correct and uphold it. After the first vital glow is over, the incompatibility of the two egos begins to show itself and there is more and more strain in the relations – for one or both the demands of the other become intolerable to the vital part, there is constant irritation and the claim is felt as a burden and a yoke. Naturally in a life of sadhana there is no room for vital relations – they are a stumbling-block preventing the wholesale turning of the nature towards the Divine.

quietude in all the parts and an intense aspiration is what came to you. In the inner meditation you felt the contact with the Mother as a result and afterwards your inner being rose up towards the planes of peace and wideness and light above and came back to its central place in the heart.

The inequality of feelings towards others, liking and disliking, is ingrained in the nature of the human vital. This is because some harmonise with one's own vital temperament, others do not; also there is the vital ego which gets displeased when it is hurt or when things do not go or people do not act according to its preferences or its idea of what they should do. In the self above there is a spiritual calm and equality, a goodwill to all or at a certain stage a quiet indifference to all except the Divine; in the psychic there is an equal kindness or love to all fundamentally, but there may be special relations with one – but the vital is always unequal and full of likes and dislikes. By the sadhana the vital must be quieted down; it must receive from the self above its quiet goodwill and equality to all things and from the psychic its general kindness or love. This will come, but it may take time to come. Meanwhile you have to strengthen the ideas which you express in the letter, – for they are true psychic ideas, – and they will help you towards this aim. You must get rid of all inner as well as all outer movements of anger, impatience or dislike. If things go wrong or are done wrongly, you will simply say, “The Mother knows” and go on quietly doing  or getting things done as well as you can without friction. At a later period we will show you how to use the Mother's force so that things may go better, but first you must get your inner poise in a quiet vital, for only so can the Force be used with its full possible success.


Work is always best done in silence except so far as it is necessary to speak for the work itself. Conversation is best kept for leisure hours. So nobody shall object to your silence during work.

For the rest what you should do is to keep your right attitude towards the others and not allow yourself to be upset, irritated or displeased by anything they may say or do – in other words keep the samatā and universal goodwill proper to a sadhak of yoga. If you do that and still others get upset or displeased, you must not mind as you will not be responsible for their wrong reaction.


I have read your letter and I understand now what it is that you find trying – but they do not seem to us such serious things as to be rightly felt as a cause of disturbance. They are the kind of inconveniences that one always has when people live and work together. It arises from a misunderstanding between two minds or two wills, each pulling his own way and feeling hurt or vexed if the other does not follow. This can only be cured by a change of consciousness – for when one goes into a deeper consciousness, first, one sees the cause of these things and is not troubled, – one acquires an understanding, patience and tolerance that makes one free from vexation and other reactions. If both or all grow in consciousness, then there arises a mental understanding of each other's viewpoints which makes it easier to bring in harmony and smooth working. It is this that should be sought by the change within – to create the same harmony from outside by exterior means is not so easy, as the human mind is stiff in its perceptions and the human vital insistent on its own way of action. Let this be your main will – to grow yourself 

within and let the clearer and deeper consciousness come and have a good will for the same change to come in others so that charity and harmony may come in the place of friction and misunderstanding.


Well, I have said already that quarrels, cuttings are not a part of sadhana: the clashes and friction you speak of are, just as in the outside world, rubbings of the vital ego. Antagonisms, antipathies, dislikes, quarrellings can no more be proclaimed as part of sadhana than sex-impulses or acts can be part of sadhana. Harmony, goodwill, forbearance, equanimity are necessary ideals in the relation of sadhak with sadhak. One is not bound to mix, but if one keeps to oneself, it should be for reasons of sadhana, not out of other motives: moreover, it should be without any sense of superiority or contempt for others.... If somebody finds that association with another for any reason raises undesirable vital feelings in him or her – he or she can certainly withdraw from that association as a matter of prudence until he or she gets over the weakness. But ostentation of avoidance or public cuttings are not included in the necessity and betray feelings that equally ought to be overcome.


These results are not a punishment, they are a natural result of yielding to egoism. All quarrels proceed from egoism which pushes its own opinion and affirms its own importance, considering that it is right and everybody else wrong and thus creates anger and sense of injury etc. These things must not be indulged, but rejected at once.


I would ask you not to let resentment or anything else rise or dictate your conduct. Put these things aside and see that peace within and the seeking of the Divine are the one thing important 

– these clashes being only spurts of the ego. Turn yourself in the one direction, but for the rest keep a quiet goodwill to all.


If you want to have knowledge or see all as brothers or have peace, you must think less of yourself, your desires, feelings, people's treatment of you, and think more of the Divine – living for the Divine, not for yourself.


You have now taken the right attitude, and if you keep it all will go better. It is to the divine Mother that you have come for yoga, not for the old kind of life. You should also regard this as an Ashram, not an ordinary samsāra, and in your dealings with others here strive to conquer anger, self-assertion and pride, whatever may be their attitude or behaviour towards you; for so long as you keep these moods, you will find it difficult to make progress in the yoga.


Quarrels and clashes are a proof of the absence of the yogic poise and those who seriously wish to do yoga must learn to grow out of these things. It is easy enough not to clash when there is no cause for strife or dispute or quarrel; it is when there is cause and the other side is impossible and unreasonable that one gets the opportunity of rising above one's vital nature.


As for your question, it is a sentimental part of the vital nature that quarrels with people and refuses to speak to them and it is the same part in a reaction against that mood that wants to speak and get the relation. So long as there is either of these movements the other also is possible. It is only when you get rid of this sentimentalism and turn all your purified feelings towards the Divine, that these fluctuations disappear and a calm goodwill to all takes their place.


There are two attitudes that a sadhak can have: either a quiet equality to all regardless of their friendliness or hostility or a general goodwill.


Do not dwell much on the defects of others. It is not helpful. Keep always quiet and peace in the attitude.


That is quite right. Only those who sympathise can help – surely also one should be able to see the faults of others without hatred. Hatred injures both parties, it helps none.


There is no harm in seeing and observing if it is done with sympathy and impartiality – it is the tendency unnecessarily to criticise, find fault, condemn others (often quite wrongly) which creates a bad atmosphere both for oneself and others. And why this harshness and cocksure condemnation? Has not each man his own faults – why should he be so eager to find fault with others and condemn them? Sometimes one has to judge but it should not be done hastily or in a censorious spirit.


Men are always more able to criticise sharply the work of others and tell them how to do things or what not to do than skilful to avoid the same mistakes themselves. Often indeed one sees easily in others faults which are there in oneself but which one fails to see. These and other defects such as the last you mention are common to human nature and few escape them. The human mind is not really conscious of itself – that is why in yoga one has always to look and see what is in oneself and become more and more conscious.


It is not a question of ordinary life. In ordinary life people always judge wrongly because they judge by mental standards and generally by conventional standards. The human mind is an instrument not of truth but of ignorance and error.


It is the petty ego in each that likes to discover and talk about the “real or unreal” defects of others – and it does not matter whether they are real or unreal; the ego has no right to judge them, because it has not the right view or the right spirit. It is only the calm, disinterested, dispassionate, all-compassionate and all-loving Spirit that can judge and see rightly the strength and weakness in each being.


Yes, all that is true. The lower vital takes a mean and petty pleasure in picking out the faults of others and thereby one hampers both one's own progress and that of the subject of the criticism.


A gossiping spirit is always an obstacle.


Such reproaches (the stone etc.) are quite usual from those who do not understand, against the sadhak when he remains firm in his path against the ordinary human vital demands upon him. But that should not perturb you. It is better to be a stone on the road to the Divine than soft and weak clay in the muddy paths of the ordinary vital human nature.

It is not what others think of you that matters, but what you are yourself.


Even sometimes a malignant (not fair or well-intentioned) criticism can be helpful by some aspect of it, if one can look at it without being affected by the unfairness.


Naturally, praise and blame may have that effect (the human nature is more sensitive to these than to almost anything else, more even than to real benefit or injury), unless either equanimity has been established or else there is so entire a confidence and happy dependence upon someone that both praise and blame are helpful to the nature. There are some men who even without yoga have so balanced a mind that they take and adjudge praise and blame calmly for what they are worth, but that is extremely rare. 



The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.


The idea of helping others is a delusion of the ego. It is only when the Mother commissions and gives her force that one can help and even then only within limits.


All change must come from within with the felt or the secret support of the Divine Power; it is only by one's own inner opening to that that one can receive help, not by mental, vital or physical contact with others.


It is a relative and partial help, of course, but it is sometimes useful. A radical help can only come from within through the action of the Divine Force and the assent of the being. It must be said of course that it is not everyone that thinks he is helping who is really doing it; also if the help is accompanied with the exercising of an “influence”, that influence may be of a mixed character and harm as well as help if the instrument is not pure.


Yes, it is always so with human conduct – men want to help each other with a motive behind or a feeling which proceeds from the ego.

It is only when one lives in a higher consciousness that it is otherwise.


The real failing of the mother-like ambition – at least as it manifests in many as in her – is that it conceals an ego movement, the desire to play a big part, to have people depending on one, to have the motherly reputation etc., etc. Most human altruism has really this ego basis. If one gets rid of that, then the will to help can take its true place as a movement of pure sympathy and psychic feeling.


You need not trouble yourself much about X's ideas or attach importance to them. The only truth about it is that a vital mixture does very easily get into the movements even of the sadhana, if one is not careful. The one safeguard against that is to turn all towards the Divine and draw all from the Divine, getting rid of attachment, ego and desire. In one's relations with other 

sadhaks there should be neither stiffness and hardness nor attachment and sentimental leanings.

As for the motherly feeling – it has to be transformed like everything else. The danger of all these relations when they are untransformed is that they may minister in a subtle way to the ego. To avoid that, one has to make oneself an instrument merely, but without even the ego of the instrument, and to be conscious of the source, not insisting on the action or any relation, but simply allowing it to be useful whenever one can clearly feel that it is intended. Also one must be careful that no force comes through one except the right forces, those which are in harmony with the higher consciousness and help. If one does always in that spirit and with that care, then even if mistakes are made, it does not matter – the growing consciousness will set them right and progress towards a more perfect working.


Of course it is the disadvantage of helping others that one comes into contact with their consciousness and their difficulties and also gets more externalised.


Yes, it is dangerous [to sympathise with anyone gone wrong], because it puts one in touch with the adverse Force that upset him and that Force at once tries to touch you and make its suggestions and contaminate by a sort of contagion or infection.


By the sympathy you get into contact and receive what is in the other – or also you may give or let go or have drawn from you part of your force which goes to the other. It is the vital sympathy which has this effect; a calm spiritual or psychic goodwill does not bring these reactions.  

However the bearing of others' difficulties would, I fear, be a heavy burden for anybody and I doubt the efficacy of the method. What one can do much more usefully is, if one has strength to give out of one's strength to the other, if one has peace to shed the peace on the other etc. This one can do without losing one's strength or peace – if it is done in the right way.


There are two possible attitudes in the matter and each has something to be said for it. There is much to be said for X's attitude – first, because until one's own siddhi is complete, the help one gives is always a little doubtful and imperfect and, secondly, there is the danger so often emphasised by experienced yogis of taking on oneself the difficulties of those one helps. But all the same to wait for perfection is not always possible.


To want unwaveringly the welfare of another both in the head and the heart, is the best help one can give.


If your husband is in a perilous period of his life and suffering from ill-health and you feel for him, the best thing for him is still that you should tranquillise yourself and call the Divine to his help to pass through. Even in the ordinary life disquietude and depression create an unhelpful atmosphere for one who is ill or in difficulties. Once you are a sadhak, then whether for yourself or to help others for whom you still feel, the true spiritual attitude of reliance on the Divine Will and call for the help from above is always the best and most effective course.


Whatever or whomever you have handed over to the Divine, you should not be any longer attached or anxious about him or it but leave all to the Divine to do for the best.


It is very good that the condition you speak of has settled itself – that is a great progress. As for the prayers, the fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. Nothing can be positively said about that, for the result must necessarily depend on the persons, whether they are open or receptive or something in them can respond to any Force the prayer brings down. 



It is certainly a great help to be able to limit one's contacts provided it is not carried too far. I must note however that even with limited contacts undesirable waves can get in – it is a measure of precaution but does not make you absolutely safe. On the other hand complete withdrawal carries one to another extreme and has its own dangers. The complete safety from “stuff” distracting, disturbing, externalising etc. can only come from a growth of the consciousness within. In the interim absorption and limitation of contacts like that can be a helpful measure if used in a judicious way.


It is true that one has to try to keep the inner condition under all circumstances, even the most adverse; but that does not mean one has to accept, unnecessarily, unfavourable conditions when there is no good reason for their being allowed to go on. Especially, the nervous system and the physical cannot bear an excessive strain, – the mind too and the higher vital; your fatigue came from the strain of living in the One Consciousness and at the same time exposing yourself too much to prolonged contacts from the ordinary consciousness. A certain amount of self-defence is necessary, so that the consciousness may not be pulled down or out constantly into the ordinary atmosphere or the physical strained by being forced into activities that have become foreign to you. Those who practise yoga often seek refuge in solitude from these difficulties; that is unnecessary here, but all the same you need not submit to being put under this kind of useless strain always.


You are quite right. Not to mix with others deprives of the test which contact with them imposes on the consciousness and the chance to progress in these respects. Mixing is unprofitable from the spiritual point of view when it is only to indulge the vital, chat, interchange vital movements etc.; but abstention from all mixing and contact is also not desirable. It is only when the consciousness truly needs full retirement that such retirement can be made and even then it may be full but not absolute. For in the absolute retirement one lives a purely subjective life and the opportunity for extending the spiritual progress to the outer life and testing it thoroughly is not there.

It is good that you got quickly the right attitude to what had happened; that indicates a good progress in the consciousness.


That [mixing with people, laughing, joking, etc.] is a kind of vital expansiveness, it is not vital strength – this expansiveness is also expensive. For when there is this mixing, the vitally strong get strength from it but the vitally weak expend what strength they have and become weaker.


I think no rule can be laid down applicable to all. There are some who have the expansive tendency of the vital, others who have the concentrative. The latter are absorbed in their own intensity of endeavour and certainly they gather from that a great force for progress and are saved the expense and loss of energy which frequently comes to the more communicative and also make themselves less open to reactions from others (though this cannot be altogether avoided). The others need to communicate what is in them and cannot wait for the full fullness before they use what they have. Even they may need to give out as well as to take in in order to progress. The only thing is that they must balance the two tendencies, concentrating to receive from above as much or more than they open sideways to distribute.


X has a very strong and expansive vital, so it is quite natural that if he likes anybody he can produce this kind of effect on him by meeting. But I do not know that he is conscious of what he gives or receives; it is more likely a spontaneous action. He is not accustomed to give only though, for a strong expansive vital as opposed to a strong self-contained one needs to receive as well as to give.


It is a matter of temperament. Some are psychically and vitally sensitive and responsive to all that comes from anywhere; others are solid of nerve and walled against invasion. It is not at all a question of strength or weakness. The first have a greater sense of life and answer to life; they suffer more from life and get more from it. It is the difference between the Greek and the Roman. Even without egoism the difference remains because it is of the temperament. In yoga the first type are more able to feel everything directly and know everything in detail by close experience; it is their great advantage. The others have to use the mind to know and their grasp is less intimate.


It is true that mixing with others too closely tends to lower the condition, if they are not themselves in the right attitude and live very much in the vital. In all contacts what you have to do is to remain within, keep a detached attitude and not allow yourself to be troubled by the difficulties that arise in work or the movements of people, but keep yourself the true movement. Do not be caught by the desire to “help” others – do and speak yourself the right thing from the inner poise and leave the help to come to them from the Divine. Nobody can really help – only the Divine Grace.


It [harmony, delight and love] is in you and when it is like that it spreads out in the atmosphere – but naturally only those can share who are open and sensitive to the influence. Still everyone who has peace or love in him becomes an added influence for its increase in the atmosphere.


When one is with another for sometime talking etc., there is always some vital interchange, unless one rejects what comes from the others instinctively or deliberately. If one is impressionable, there may be a strong impression or influence from the other. Then when one goes to another person it is possible to pass it on to the other. That is a thing which is constantly happening. But this thing happens without the knowledge of the transmitter. When one is conscious, one can prevent it happening.


It is quite possible for one person to get depressed by talking with another. Talking means a vital interchange, so that can always happen. Whether they have observed rightly in a particular case is another matter.


Yes, that is the test. When one deals with people there can be always a projection of consciousness to them or a reception of them into the consciousness, but that does not amount to an attachment – something more is needed, a grip of the vital on the person or a grip of the person on one's vital etc. 

It is mainly an inner guard that you must keep. At the same time, if you feel unease in crowds it is better to avoid them – except in case of music if you feel secure there. A crowd of people engaged in purely social interchange is necessarily on a lower level of consciousness in which undesirable forces may move, if there is anyone there open to them, and one who is in a stage of consciousness opening to higher things but not yet fixed in steady and self-supporting calm is safer away from it.

In sadhana one is supposed to keep outward forces at a distance or at least not to allow them to invade one. If one faces a difficulty in the right spirit and overcomes it, naturally one progresses, but that is a different thing from letting alien forces or influences enter into the conscious being. No one need invite that, – they are only too ready to do it without being invited. One can look at and become conscious of all forces, even the worst, darkest and most hostile, provided one remains on guard and refuses all credence or support to their suggestions and rejects all claim of theirs to a place in the consciousness and nature. But all cannot do that in the earlier stages.


Dispersion and sadhana are two things that cannot go together. In sadhana one has to have a control over the mind and all its actions; in dispersion one is on the contrary controlled and run away with by the mind and unable to keep it to its subject. If the mind is to be always dispersed, then you cannot concentrate on reading either or any other occupation, you will be fit for nothing except perhaps talking, mixing, flirting with women and similar occupations.


You are mistaken in thinking that the sadhana of X, Y and Z does not suffer by the dispersion of their minds in all directions. They would have been far farther on the path if they did a concentrated yoga – even, Y who has an enormous receptivity and is eager for progress might have gone thrice as far as he has done. Moreover, your nature is intense in all it does and it was therefore quite its natural path to take the straight way. Naturally, when once the higher consciousness is settled and both the vital and physical sufficiently ready for the sadhana to go on of itself, strict tapasya will no longer be necessary. But till then we consider it very useful and helpful and in many cases indispensable. But we do not insist on it when the nature is not willing. I see too that those who get into the direct line, (there are not yet very many), get of themselves the tendency to give up these mind-dispersing interests and occupations and throw themselves fully into the sadhana.


Yes, certainly, dispersion is an inner fact. But certain outer things help the dispersion of the consciousness and if anybody like X says that he is not dispersed when he is wandering about with a companion like Y, I would say he is either not telling the truth or he is deceiving himself. If one is always in the inner consciousness then one can be not dispersed even when doing outward things – or if one is conscious of the Divine at all times and in all one does, then also can one read newspapers or do much correspondence without dispersion. But even then though there is not dispersion, yet there is less intensity of consciousness when reading a newspaper or writing a letter than when one is not putting part of oneself into quite external things. It is only when the consciousness is quite siddha that there is not even this difference. That does not mean one should not do external things at all, for then one gets no training in joining the two consciousnesses. But one must recognise that certain things do disperse the consciousness or lower it or externalise it more than others. Especially one should not deceive or pretend to oneself that one is not dispersed by them when one is. As for the people who want to draw others to the yoga, I should say that if they draw themselves nearer to the inner goal that would be a much more fruitful activity. And in the end it would “draw” much more people and in a better way than writing of many letters. 

That is why we are not in favour of correspondence with relatives etc. outside. There is no point of contact unless one comes out or down to their own level which is obviously undesirable from the point of view of yoga. I don't think much inspiration can go through letters because their consciousness is not at all prepared. Words can at most touch only the surface of their minds; what is important is something behind the words, but to that they are not open. If there is already an interest in spiritual things, that is different. Even then it is often better to let people follow their own guru than pull them into this path.


That is the reason why it is better to drop these things [correspondence with relatives]. People who go on corresponding with their people do not feel it as you do, but nevertheless it is a fact that they maintain and enforce vibrations which keep the old forces active in the vital and maintain their impressions in the subconscient.


Every letter means an interchange with the person who writes it – for something is there behind the words, something of his person or of the forces he has put out or had around him while writing. Our thoughts and feelings are also forces and can have effects upon others. One has to grow conscious of the movement of these forces and then one can control one's own mental and vital formations and cease to be affected by those of others.


Yes, one's bad thoughts and good thoughts can have a bad or a good effect on others, though they have not always because they are not strong enough – but still that is the tendency. It is therefore always said by those who have this knowledge that we should abstain from bad thoughts of others for this reason. It is true that both kinds of thought come equally to the mind in its ordinary state; but if the mind and mental will are well developed, one can establish a control over one's thoughts as well as over one's acts and prevent the bad ones from having their play. But this mental control is not enough for the sadhak. He must attain to a quiet mind and in the silence of the mind receive only the Divine thought-forces or other divine Forces and be their field and instrument.

To silence the mind it is not enough to throw back each thought as it comes, that can only be a subordinate movement. One must get back from all thought and be separate from it, a silent consciousness observing the thoughts if they come, but not oneself thinking or identified with the thoughts. Thoughts must be felt as outside things altogether. It is then easier to reject thoughts or let them pass without their disturbing the quietude of the mind.

Not to be disturbed by either joy or grief, pleasure or displeasure by what people say or do or by any outward things is called in yoga a state of samatā, equality to all things. It is of immense importance in sadhana to be able to reach this state. It helps the mental quietude and silence as well as the vital to come. It means indeed that the vital itself and the vital mind are already falling silent and becoming quiet. The thinking mind is sure to follow.


Talking about somebody may very well have an effect on him; it often does, for it can be an effective formulation of a thought or feeling which, so embodied, will reach him. But I don't suppose mere mechanical thoughts or ill-formed imaginations would do that – at any rate it must be rare and need exceptional conditions or a play of forces in which a trifle counts.


The portion below the navel is the lower vital, – in your case it has become very sensitive to the condition of the same part in others or perhaps even to their general condition – so that it gives a sort of reflection or an appropriate reaction to that. It is a phase in the development that must be overpassed, because the lower vital must get a perfect peace in it and even if it feels the condition of others do it as an act of perception or knowledge without any reaction or reflection.


I suppose it depends upon the person and upon your reactions to him. If he gives sex vibrations or is an appropriator of vital energy, then opening to him may not be good. But in the ordinary superficial interchange one need not lose anything or what is lost is so little and so automatically repaired that it does not matter.


It is quite possible that he pulls [the vital energy] unconsciously, as he is vitally weak and people who are vitally weak do unconsciously and automatically pull on others.


When people mix together there is generally some interchange of vital forces which is quite involuntary.... Vampirising is a special phenomenon – a person who lives upon the vital of others and flourishes vitally at their expense.


The tired feeling which the people felt after seeing this X is a sign of vampirism, but very often there is no such feeling but there is an after-effect on the whole. The nerves get gradually wrong – what is called the nervous envelope becomes weak or in one way or another the vitality becomes weak or gets into an abnormal condition – excitable and irritable. There are many such ways in which the effect shows itself. Sex-vampirism is a different matter – in sex interchange the normal thing is to give and take, but the sex-vampire eats up the other's vital and gives nothing or very little. 

It is not necessary to be so careful as all that. Ordinary vital interchanges are of a slight character. Nobody can take away another's vital, for the very good reason that if that happened, the person from whom it was taken would die. It is possible of course for one person to drain another's vital forces so as to leave him limp or weak or dry, but it is only the vampire kind that do that. It is possible also for one to give out too much of one's vital forces so as to weaken oneself or exhaust of energy, a thing which should not be done, – it is only those who know how to draw or can draw freely from the universal vital Force and replenish their life energies that can give out freely. All of course draw to some extent, otherwise they would not remain alive, for expenditure of vital energy is always going on and one has to replace it; but for most the capacity for drawing is limited and the capacity for giving without exhaustion is also limited.

But the ordinary movements of interchange are harmless provided they are kept within moderate limits. What creates a difficulty in the sadhana is that one may easily draw in undesirable influences or pass them on to others. It is the reason why at certain stages a limitation of talk, intercourse etc. is often advisable. But the true remedy is to become inwardly conscious, to know and be able to repel any undesirable incursion or influence, to be able when speaking, mixing etc. to keep a defence round one and allow to pass in only what one can accept and nothing else. Also to measure what one can give out safely and what one cannot. When one has the consciousness and the practice, this working becomes almost automatic.


No, people are not conscious of these things, only a few are. The vital exchange is there, but they are not aware of it – because they live in the external mind (physical) and these things go on behind. Even if they feel more energetic after an interchange or depressed or tired, they would not attribute it to the talk or contact, because the interchange is unconscious; their external mind in which they live not being aware of it. 

The utility [of being conscious of the vital interchange] depends upon the development of an inner power based upon peace which will act upon these things and prevent them. So long as one is unconscious, one undergoes the action in the Ignorance and there is no possibility of going out of the circle because there is no knowledge. The consciousness comes with a growing inner development in the being which makes the peace, the liberation a necessity – with that one opens to a higher Force of a new consciousness which puts an end to the vital interchange and creates a new poise for the vital as well as the mental life. If one stops with the increased sensitivity and does not go farther, then of course there is no proper use of it. There are some people like X and Y who got so absorbed in the “occult” knowledge that they stopped there going round and round in it and making all sorts of blunders because the spiritual light was not there. One has not to stop there, but go on and beyond to the spiritual consciousness and the greater light, strength and poise it brings.


I don't suppose people are at all aware of this occult commerce. Some like Daudet may observe the expenditure or throwing out of forces, but not the pulling or the effect on others. The idea of mental interchange is familiar though only of the superficial kind, not the silent action of mind on mind which is always going on, but the vital impacts are known only to a few occultists. If one becomes very conscious one can become aware of the forces acting in and from all around, e.g. forces of joy or depression or anger.


There must necessarily be a difference between the vital energy of a cultured and well-educated man and of one who is rough and ignorant. If nothing else, a greater refinement and subtlety in their vital force and therefore in the energy is there. Drinking if excessive affects the substance and quality of the energy – 

but probably a moderate drinking and smoking would have a less perceptible effect. I don't think people in ordinary life notice clearly, but they have often a general impression which they can't explain or particularise. 


  • Barindranath Chaki
    Barindranath Chaki 01/09/2011 11:02

    Highly valuable sayings of Sri Aurobindo on human relationship!


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The teaching of Sri Aurobindo starts from that of the ancient sages of India that behind the appearances of the universe there is the Reality of a Being and Consciousness. Sri Aurobindo’s teaching states that this One Being and Consciousness is involved here in Matter. Evolution is the method by which it liberates itself, consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection. It is not his object to develop any one religion or to amalgamate the older religions or to found any new religion – for any of these things would lead away from his central purpose. The one aim of his Yoga is an inner self-development by which each one who follows it can in time discover the One Self in all and evolve a higher consciousness than the mental, a spiritual and supramental consciousness which will transform and divinize human nature. [Sri Aurobindo on Himself]

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Sukalyan Mukherjee
Sukalyan Mukherjee
  • Member since: 22/08/2011
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  • Latest post: 31/08/2011

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The Quest

31/08/2011 08:41

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