Chapter 10To People in India, 1914–1926 · To and about V. Tirupati

[30 September 1925]

Dear Ramchandran,

I am answering your second letter which reached me today. And first I must say something about the very extraordinary line of conduct you propose to adopt in case of not hearing from me. I think it is because, as you say, your mind is not in a completely right condition that you have proposed it. No one with any common sense and certainly no one with a clear moral sense would support you in your intention. As to the law, it is not usual in France to take up things of this kind but only public offences against morals. The court would probably take no notice of your self-accusation and in any case it would not proceed in the absence of evidence from others which would here be lacking. But supposing it were otherwise, what would your action amount to? First, it would be putting an almost insuperable obstacle in the way of your own mental and moral recovery and of your leading a useful life in future. Secondly, it would be bringing an unmerited disgrace upon your father and family. Thirdly, it would mean, if it took any form, the ruin of the life of someone else, for, if I understand rightly what you say, some other or oth-ers would be involved, and your suggestion that you are entirely responsible would be absurd in law and could have no value and all this havoc you propose to cause merely in order to satisfy a morbid moral egoism. It would be, in fact, if it could be seriously executed, a greater immorality than anything you have yet done. The true way to set yourself right for your act is not to do untold harm to others in the name of honesty or any other virtue but to put yourself right inwardly and do otherwise in future.

I shall answer briefly the questions you put in your second para. (1) The way to set yourself right is, as I have said, to set your nature right and make yourself master of your vital being and its impulses. (2) Your position in human society is or can be that of many others who in their early life have committed ex-cesses of various kinds and have afterwards achieved self-control and taken their due place in life. If you [were]5 not so ignorant of life, you would know that your case is not exceptional but on the contrary very common and that many have done these things and afterwards become useful citizens and even leading men in various departments of human activity. (3) It is quite possible for you to recompense your parents and fulfil the past expectations you spoke of, if you make that your object. Only you must first recover from your illness and achieve the proper balance of your mind and will. (4) The object of your life depends upon your own choice and the way of attainment depends upon the nature of the object. Also your position will be whatever you make it. What you have to do is, first of all, to recover your health; then, with a quiet mind to determine your aim in life according to your capacities and preferences. It is not for me to make up your mind for you. I can only indicate to you what I myself think should be the proper aims and ideals.

Apart from external things there are two possible inner ideals which a man can follow. The first is the highest ideal of ordinary human life and the other the divine ideal of Yoga. I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one’s own svadharma and doing the work proper to one’s capacities, and satisfy k¯ama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one’s highest self or to realise God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one’s own divine capacities great or small and fulfil them in life as 5 MS (copy) are a sacrifice to the highest or as a true instrument of the divine Sakti. About the latter ideal I may write at some later time. At present I shall only say something about the difficulty you feel in fulfilling the ordinary ideal.

This ideal involves the building of mind and character and it is always a slow and difficult process demanding patient labour of years, sometimes the better part of the lifetime. The chief difficulty in the way with almost everybody is the difficulty of controlling the desires and impulses of the vital being. In many cases as in yours, certain strong impulses run persistently counter to the ideal and demand of the reason and the will. The cause is almost always a weakness of the vital being itself, for, when there is this weakness it finds itself unable to obey the dictates of the higher mind and obliged to act instead under the waves of impulsion that come from certain forces in nature. These forces are really external to the person but find in this part of him a sort of mechanical readiness to satisfy and obey them. The difficulty is aggravated if the seat of the weakness is in the nervous system. There is then what is called by European science a neurasthenia tendency and under certain circumstances it leads to nervous breakdowns and collapses. This happens when there is too great a strain on the nerves or when there is excessive indulgence of the sexual or other propensities and sometimes also when there is too acute and prolonged a struggle between the restraining mental will and these propensities. This is the illness from which you are suffering and if you consider these facts you will see the real reason why you broke down at Pondicherry. The nervous system in you was weak; it could not obey the will and resist the demand of the external, vital forces, and in the struggle there came an overstrain of the mind and the nerves and a collapse taking the form of an acute attack of neurasthenia. These difficulties do not mean that you cannot prevail and bring about a control of your nerves and vital being and build up a harmony of mind and character. Only you must understand the thing rightly, not indulging in false and morbid ideas about it and you must use the right means. What is needed is a quiet mind and a quiet will, patient, persistent, refusing to yield either to excitement or discouragement, but always insisting [tranquilly]6 on the change needed in the being. A quiet will of this kind cannot fail in the end. Its effect is inevitable. It must first reject in the waking state, not only the acts habitual to the vital being, but the impulses behind them which it must understand to be external to the person even though manifested in him and also the suggestions which are behind the impulses. When thus rejected, the once habitual thoughts and movements may still manifest in the dream-state, because it is a well-known psychological law that what is suppressed or rejected in the waking state may still recur in sleep and dream because they are still there in the subconscient being. But if the waking state is thoroughly cleared, these dream-movements must gradually disappear because they lose their food and the impressions in the subconscient are gradually effaced. This is the cause of the dreams of which you are so much afraid. You should see that they are only a subordinate symptom which need not alarm you if you can once get control of your waking condition.

But you must get rid of the ideas which have stood in the way of effecting this self-conquest.

(1) Realise that these things in you do not come from any true moral depravity, for that can exist only when the mind itself is corrupted and supports the perverse vital impulses. Where the mind and the will reject them, the moral being is sound and it is a case only of a weakness or malady of the vital parts or the nervous system.

(2) Do not brood on the past but turn your face with a patient hope and confidence towards the future. To brood on the past failure will prevent you from recovering your health and will weaken your mind and will, hampering them in the work of self-conquest and rebuilding of the character.

(3) Do not yield to discouragement if success does not come at once, but continue patiently and steadfastly until the thing is done.

(4) Do not torture your mind by always dwelling on your 6 MS (copy) tranquility weakness. Do not imagine that they unfit you for life or for the fulfilment of the human ideal. Once having recognised that they are there, seek for your sources of strength and dwell rather on them and the certainty of conquest.

Your first business is to recover your health of mind and body and that needs quietness of mind and for some time a quiet way of living. Do not rack your mind with questions which it is not yet ready to solve. Do not brood always on the thing. Occupy your mind as much as you can with healthy and normal occupations and give it as much rest as possible. Afterwards when you have your right mental condition and balance, then you can with a clear judgment decide how you will shape your life and what you have to do in the future.

I have given you the best advice I can and told you what seems to me the most important for you at present. As for your coming to Pondicherry, it is better not to do so just now. I could say to you nothing more than what I have written. It is best for you so long as you are ill, not to leave your father’s care, and above all, it is the safe rule in [an] illness like yours not to return to the place and surroundings where you had the breakdown, until you are perfectly recovered and the memories and associations connected with it have faded in intensity, lost their hold on the mind and can no longer produce upon it a violent or disturbing impression.

Aurobindo Ghose

[1]

Pondicherry. February 21st

- 1926.

Tirupati, my child -

Our Divine Lord sends you the following message:7 7 This letter-draft and those numbered [5], [6], and [8] below were written by the Mother at Sri Aurobindo’s dictation or following his oral instructions. Items [3], [4], [7], [9] and [11], also drafts, were written by Sri Aurobindo in his own hand. Item [10]

Your letters have been received and read with pleasure. Haradhan came back yesterday morning bringing the two last ones and also the news that, during the time he remained with you, you were eating and sleeping — which we have been very pleased to hear. It is a great first step forward; and if you go on like that, you will soon establish a solid basis for your complete physical recovery.

We heard also with pleasure that your family is ready to help you without intruding or forcing themselves upon you, and that arrangements are made for you to live quietly.

In your letters you ask for detailed instructions and also Haradhan reported that you were insisting very much to receive them. Here are, then, the instructions we have to give you:

First the outer condition. 1) Be careful to always eat well and never think that to eat well or to take pleasure in eating is in any way wrong. On the contrary you must try to recover the ananda of food; without fearing the attachment for food; if there is such [a] thing in you, it will fall off from you as the ananda grows.

2) You must take long, peaceful sleeps. Never believe that there is anything wrong in sleeping well and deeply. And fear not that the time you give to sleep is wasted for your sadhana. In a good, quiet sleep necessary things are done by the super-conscience and in the sub-conscience.

3) You need good fresh air and a moderate amount of exercise in the open every day. Vizianagaram is near the hills, it is surely a wholesome place; and a daily walk of one hour or so in the country will help you much to recover completely your physical strength.

4) We have heard that there are several alternatives for your lodging: an empty family house in front of the house where your family lives, or a villa out of town, or another two storied house. Because of its situation, the villa seems the best, provided arrangements can be made for your material needs. If not was written partly in the Mother’s and partly in Sri Aurobindo’s hand. Items [2] and [12] were recorded by A. B. Purani. — Ed.

possible, you might live in the empty family house and receive food prepared for you in your family’s house.

5) Haradhan said also that you wished to cook for yourself. If you can take pleasure in cooking and making the necessary material arrangements, marketing, etc. it would be a good thing. But if you do not take pleasure and interest in it, it would be better to receive the food from your family or any of your friends.

6) You write: “it is most painful for me to have to accept this obligation from these people.” This is a wrong way of looking at the matter. This help is given to you through the family and that involves no obligation on your part and binds you to nothing. The spiritual sadhaka is entitled to receive help from others, and that puts him to no obligation to them and leaves him perfectly free. Those that help are merely instruments used by the Divine Power to provide the sadhaka with the needed conditions for his living.

7) About the inner condition. Write regularly, fully and frankly everything, whether you think it good or bad. It is important that you should conceal nothing; and if you feel some hesitation in writing some things that appear to you as crude or non important, you must overcome this hesitation. To make everything as clear and open as possible is the essential condition for receiving a complete help and guidance; it is also the necessary condition for the transformation of the movements that are to be changed. So, you must write everything internal and external.

Do not forget that your absence from Pondich´ery is only temporary. The sooner you get into the right condition, the sooner you will be able to come back.

And the right condition is to have a strong body, strong nerves, a calm mind capable of action and will; no shrinking from contact with life and with the others. These conditions are necessary because, before your return, we shall have to ask you to make certain arrangements, and you must have full power of will and action in order to succeed.

Write everything always, and we shall guide you and know how you are progressing. And when we see that you are ready, we shall tell you what to do.

P.S. We have received your letters of the 19t.h. and the telegram of the 21s.t.. We will answer fully, but meanwhile we write a few necessary words.

It is not sufficient to strengthen your body, you must also strengthen your mind; you must absolutely get rid of these ideas about sin, this brooding upon suggestions of sexual impulse and this habit of seeing dark vital forces everywhere. Your people are quite ordinary human beings, they are not evil spirits or forces, your attitude to them must be one neither of attachment nor of fear, horror and shrinking, but of quiet detachment.

Do not seek for inspirations, but act quietly and rationally according to our instructions, with a calm mind and a quiet will. Get rid of your obsession about coming here and falling at our feet. This and the other suggestions and voices are not inspirations but merely things created by your own mind and its impulses. Your safety lies in remaining quiet and doing what we tell you quietly and persistently, with a perfect confidence, until you are entirely recovered.

We have written one letter on the 16t.h., one yesterday [the] 20t.h. and this is the third. Let us know each time you receive a letter from us.

[2]

[24 February 1926]

INFORM TIRUPATI MY ANGER. PREVENT COMING TO PONDI- CHERRY. I REFUSE TO RECEIVE HIM.8

[3]

[26 February 1926]

I received this morning your letter about Tirupati.9 I shall try to 8 Telegram to S. Duraiswami, an advocate living in Madras, to whom Tirupati had gone on his way to Pondicherry. — Ed. 9 Draft of a letter to Dasari Narayana Swamy Chetty, Tirupati’s father-in-law. — Ed.

explain to you Tirupati’s condition, the reasons why I have been obliged to send him away from Pondicherry and the conditions which are necessary for his recovery from his present abnormal state of mind.

Some time ago Tirupati began to develop ideas and methods of Yoga-sadhana which are quite inconsistent with the ideas and methods that underlie my system of Yoga. Especially, he began practices that belong entirely to the most extreme form of Bhakti sadhana, practices that are extremely dangerous because they lead to an excited, exalted, abnormal condition and violently call down forces which the body cannot bear. They may lead to a break-down of the physical body, the mind and the nervous system. As soon as I became aware of this turn, I warned him of the danger and prohibited the continuance of these practices. At first he attempted to follow my instructions, but the attraction of his new experiences was so great that he resumed his practices in secret and in the end openly returned to them in defiance of my repeated prohibitions. The result was that he entered into and persisted in an abnormal condition of mind which still continues and at times rises to an alarming height dangerous to the sanity of his mind and the health of his body.

The following are the peculiarities of this condition. 1. There is a state of mind in which he loses hold to a great extent of physical realities and lives in a world of imaginations which do not at all belong to the terrestrial body and the physical human life.

2 He conceives a great distaste for eating and sleeping and believes that the power in him is so great that he can live without sleep and without food.

3 He is listening all the time to things which he calls in-spirations and intuitions, but which are simply the creations and delusions of his own excited and unduly exalted state of mind. This exalted state of mind gives him so much pleasure, so much a false sense of strength and Ananda and of being above the human condition that he is unwilling to give it up and feels unhappy and fallen when he is brought down to a more ordinary consciousness.

4 In this condition he has no longer enough discrimination left or enough will-power to carry out my instructions or even his own resolutions, but obeys blindly and like a machine these false inspirations and impulses. Everything contrary to them he explains away or ignores — that is the reason why he ignores my orders and puts no value on my telegrams or letters.

5 Also he feels in this condition an abnormal shrinking (not any spiritual detachment) from physical life, from his family, from his friends — for some time he withdrew even from the society of his fellow sadhakas, — and considers anything that comes from them or turns him from his exalted condition as the prompting of evil forces.

Please understand that all these things are the delusions of his own abnormal and exalted state of mind and are not, as he falsely imagines and will try to persuade you, signs of a high spiritual progress. On the contrary, if he persists in them, he will lose altogether such spiritual progress as he had made and may even destroy by want of food and want of sleep his body.

To allow him to remain here would be quite disastrous for him. He would count it as a victory for his own aberrations and would persist in them without any farther restraint with results that might be fatal to him. And the intensity of the spiritual atmosphere here would prevent him from coming back to his normal self. Besides when in this condition he brings about here a state of confusion and perturbation, — the one thing to be absolutely avoided in this way of Yoga, — which if prolonged would make the sadhana of my other disciples impossible and would spoil my own spiritual work altogether.

His one chance is if he can settle down in Vizianagaram for a considerable time and in the surroundings of his old physical life return to a normal condition. Please therefore do not send him back or give him money to return to Pondicherry. It will be of no use and may do him great and irreparable harm. He promised, when he went from here first, to eat well and sleep regularly, and he has now promised, on my refusing to see or receive him on account of his disobedience of my orders, to remain quietly at Vizianagaram, to cease listening to his false inspirations and intuitions and to obey my written orders. I had already written to him to that effect and also to throw away his shrinking from life and from his contact with others, but he came away without waiting for my letter. If this time he carries out my instructions, he may yet recover. He must eat well, he must sleep regularly, he must give up his wrong sadhana and live for some time as a normal human being, he must do some kind of physical action, he must resume normal contact with life and others. If he returns to his erratic movements, the remedy is not to let him leave Vizianagaram, but to remind him of my instructions and his promises and insist on his carrying them out. Only you must do it in my name and remind him always that if he does not obey me, I have resolved not to see him again nor to receive him. This is the only thing at present that can make him do what is requisite.

I consented to an arrangement by which he could live quietly by himself because that was what he asked for; but the best would have been that he should live either with his family in their house so that his needs could be looked after or with some one who would see to his needs, some one with a strong will who will quietly insist, always in my name, on his doing what he has promised. But I do not know if there is anyone there who could do this for him or whom he would consent to have with him.

You should not understand by what I have written, that he should live as a householder, resume his relations with his wife etc, or that he should not be left mostly to quiet and solitude, if that is what he likes. What I mean is that he must come gradually, if not at first, to deal with those around him as a human being with human beings, without his present nervous shrinkings and abnormal repulsions. The spiritual attitude I have told him to take is one of calm freedom from attachment (´asakti), not of an excited shrinking. It may be that after a time this will seem more possible to him than it does at present.

It will be best if you let me know fairly often what he is doing and whether he is carrying out my instructions, as it is likely that he will not write himself to me all the truth when he is in the wrong condition.

[4]

[February 1926]

You must by this time have read the first three letters we wrote to you and we hope you have understood and will act according to our instructions. But it is necessary to make some of them more precise and clear. Today I will write only on two subjects

First as to your so-called inspirations and intuitions.

Understand henceforth that you must put no reliance on these suggestions which merely come to you from your mind. They are altogether false. If they seem to come from very high, they are still false; they come from the heights of vital error and not from the truth. If they present themselves as inspirations and intuitions or commands, they are still false; they are only arrogant creations of the vital mind. If they claim to be from me, they are still false; they are not from me at all. If they seem imperative, loud, grand, full of authority, they are all the more false. If they excite and elate you and drive you to act blindly in contradiction to my written orders and instructions, they are most false; they are the suggestions of a power that wants only its own satisfaction and not the Truth.

Henceforth do not seek at all for inspirations and intuitions to guide your conduct. Get back into touch with physical reali-ties, act with a plain practical mind that sees things as they are and not as you want them to be.

You ought to see now that your inspirations were entirely untrue. The explanations by which you try to account for their failure, are equally untrue. For instance you told Duraiswami that because you did not start by the first train from Madras, therefore you lost your chance. This is absurd and false. By whatever train, at whatever time, whatever you might have done, I would not have seen you or received you, for you may [not] come without my written orders [to] come and even against my orders.

Next, as to your coming back to Pondicherry. You are always thinking that you have only to act for one or two days according to my orders and then I will call you back. You are always expecting an immediate recall. Put this out of your head altogether. You cannot come back until I am satisfied that you have entirely got out of your present false consciousness which makes you act and think as you have been doing, and that there is no danger of your going back to it. This will take time. You will be called back to Pondicherry if you obey my orders consistently for a long time and satisfy my conditions, but you must no longer be always thinking of a rapid coming back; you must think only of doing what I tell you and satisfying my conditions. Remember what those conditions are

(1) You must eat and sleep and build up again a strong body. (2) You must come out of your present state of vital consciousness, give up its false excitement, false elations, harmful depressions, give up your false inspirations and intuitions and come down into a plain, natural quiet physical consciousness. That is your only chance of coming back to reality and the Truth.

(3) You must get rid of your nervous shrinkings from life and others; you must be able to look at people naturally as human beings and deal with them calmly, quietly with a sane calm practical mind. Until you have done this, you will not be in the right condition for returning here.

3dly, about your stay there. You must not talk or think of Vizianagaram or your surroundings as a bad or dangerous atmosphere. It is nothing of the kind. I would not have sent you there, if it were — on the contrary, it is the best place for what you have to do now and what you will have to do hereafter before you can return to Pondicherry.

If you cannot stay in your family house, which would be the most convenient, you can stay in your father-in-law’s villa — or the empty family house. But then it will be much better if you allow somebody to stay with you who will look after your needs and [incomplete]

[5]

4-3-26 Dear Tirupati,

We have received your letters and noted all the points on which you have asked for instruction and enlightenment. We intend to answer fully, but the letter will take a day or two to write. In the meanwhile try to carry out the instructions already given. In your relations with your people, act simply and naturally; get rid of these nervous shrinkings which are a weakness. The important thing is to have the right inner attitude, calm and without attachment. If you do that, all these details — about how to address them, food and bathing, etc — become trifling matters which will arrange themselves according to convenience and common sense. It is simply that you have to stay at Viziana-garam for some time — as you have rightly seen, for several months, and during that time you must take what help they can give you for your material needs, without that binding you in any way to them. But on this matter as on the other questions raised in your letter we shall write fully in our next letter.

[6]

5.3.26 Dear Tirupati.

This morning we have received your letter probably of the 2n.d. of March (please put dates on your letters) and it is necessary to reply to it at once, for it is evident from it that you are persisting in a wrong effort which prevents the very object that you have in view. You want to have what you call the “divinisation”; but you cannot have it in the way you are trying.

I will point out your mistakes; please read carefully and try to understand rightly. Especially understand my words in their plain sense and do not put into them any “hidden meaning” or any other meaning which might be favourable to your present ideas.

The Divine Consciousness we are trying to bring down is a Truth Consciousness. It shows us all the truth of our being and nature on all the planes, mind, life and body. It does not throw them away or make an impatient effort to get rid of them immediately and substitute something fantastic and wonderful in their place. It works upon them patiently and slowly to perfect and raise in them all that is capable of perfection and to change all that is obscure and imperfect.

Your first mistake is to imagine that it is possible to become divine in a moment. You imagine that the higher consciousness has only to descend in you and remain there, and all is finished. You imagine that no time is needed, no long, hard or careful work, and that all will be done for you in a moment by the Divine Grace. This is quite wrong. It is not done in that way; and so long as you persist in this error, there can be no permanent divinisation, and you will only disturb the Truth that is trying to come, and disturb your own mind and body by a fruitless struggle.

Secondly, you are mistaken in thinking that because you feel a certain force and Presence, therefore you are at once divine. It is not so easy to become divine. There must be to whatever force or presence comes, a right interpretation and response, a right knowledge in the mind, a right preparation of the vital and physical being. But what you are feeling is an abnormal vital force and exaltation due to the impatience of your desire, and with this there come suggestions born of your desire, which you mistake for truth and call inspirations and intuitions.

I will point out some of the mistakes you make in this condition.

1) You immediately begin to think that there is no further need of my instructions or guidance, because you imagine you are henceforth one with me. Not only so, but the suggestions which you want to accept go quite against my instructions. How can this be if you are one with me? It is obvious that these ideas that go against my instructions come from your mind and impulses, and not from me or from any Divine Consciousness or from anything that can be called the Sri Aurobindo Consciousness.

2) In this connection, you write: “I see one difficulty: that even when I am filled with you the idea of obeying and following your instructions still works — even when you have made me yourself. I pray for the needful.” The idea of following and obeying my instructions is not a difficulty, it is the only thing that can help you. That obedience is the thing that is needful.

3) What do you mean by saying: “You have made me yourself”? The words seem to have no meaning. You cannot mean that you become the same individual self as I; there cannot be two Aurobindos; even if it were possible it would be absurd and useless. You cannot mean that you have become the Supreme Being, for you cannot be God or the Iswara. If it is in the ordinary (Vedantic) sense, then everyone is myself, since every Jiva is a portion of the One. You may perhaps have become conscious for a time of this unity; but that consciousness is not sufficient by itself to transform you or to make you divine.

4) You begin to imagine that you can do without food and sleep and disregard the needs of the body; and you forget my instructions, and mistakenly call these needs a disturbance or the play of hostile material and physical forces. This idea is false: what you feel is only a vital force, not the highest truth, and the body remains what it was; it will suffer and break down if [it] is not given food, rest and sleep.

5) It is the same mistaken vital exaltation that made you feel your body to see if it was of supramental substance. Understand clearly that the body cannot be transformed in that way into something quite unphysical. The physical being and the body, in order to be perfected, have to go through a long preparation and gradual change. This cannot be done, if you do not come out of this mistaken vital exaltation and come down into the ordinary physical consciousness first, with a clear sense of physical realities.

As regards what you say about your wife — As you are determined to have no such relations with her, all that is needed is to regard her as an ordinary woman and with a quiet indifference. It is a mistake to dwell on the idea of your past relations, or to have shrinking and abhorrence; that only keeps up a struggle in your self which would otherwise disappear of itself.

Finally, if you want the real change and transformation, you must clearly and resolutely recognise that you have made and are still making mistakes, and have entered into a condition that is unfavourable to your object. You have tried to get rid of the thinking mind, instead of perfecting and enlightening it, and have tried to replace it by artificial “inspirations and intuitions.”

You have developed a dislike and shrinking for the body and the physical being and its movements; and therefore you do not want to come down into the normal physical consciousness and do patiently there what is necessary for the change. You have left yourself only with a vital consciousness which feels sometimes a great force and ananda and at others falls into bad depressions, because it is not supported either by the mind above or by the body below.

You must absolutely change all this, if you want the real transformation.

You must not mind losing the vital exaltation; you must not mind coming into a normal physical consciousness, with a clear practical mind, looking at physical conditions and physical realities. You must accept these first, or you will never be able to change and perfect them.

You must recover a quiet mind and intelligence. If you can once firmly do these things, the Greater Truth and Consciousness can come back in its proper time, in the right way and under the right conditions.

[7]

Pondicherry

March 22. 1926.

My dear Tirupati,

I have received all your letters; I am sorry to find from them that you are still persisting in the same state of vital exaltation, the same ideas, the same forms of speech, the same delusions. You say that you have understood our letter of the 5t.h.. We told you to understand that letter in its plain significance and not to put into it some false imaginary meaning out of your mind. Either you have put some false meaning into it or, if you understood our plain written instructions, you are deliberately refusing to follow them. For you are doing exactly the opposite of what we told you to do. We shall write more about this in a day or two. At present I write only a few essential things.

1. It is not possible for you to become my “Avatar”; I have told you that the very idea is absurd and meaningless.

2 It is possible for you to manifest the supramental consciousness in this life. But it is not possible by the means you are now trying. It cannot be done by falling at my feet. It cannot be done in a moment. It cannot be done by fasting. It cannot be done by refusing to have anything to do with physical forces and the normal physical life.

3 If you throw away your body, you will not be my “Avatar” either in this life or in any other. On the contrary, you will destroy your chances for a hundred lives to come.

4 The supramental consciousness can only be manifested if you follow exactly my written instructions. These are

(1) You must eat well and regularly every day, sleep well every night and build up a strong body. The supermind cannot descend and remain in a weak and starved body.

(2) You must consent to come down into the ordinary physical consciousness and stay there to transform it slowly. If you continue to refuse to live in the ordinary consciousness, the supermind cannot get the opportunity to change it; in that case you will always go on as now thinking “now I have got it, today it is made permanent”, but it will not remain.

(3) You must learn to understand and follow in their plain sense my written instructions. You must learn to give them a greater value than to the ideas you get from within by your sadhana. If you refuse to do this, the supramental consciousness will refuse to remain in you.

(4) You must learn to resume natural relations with people in the physical world — with those around you, with your friends and your people.

5. I have told you that you are not to come to Pondicherry without my written permission. If you disobey and follow your own impulses, you will not be received here; you will be sent away like last time.

It is not for you to fix the date of your coming, whether August 15t.h. or another. It is for me to decide and you must not come till I write and call you.

You cannot come to Pondicherry till you have carried out my written instructions plainly and faithfully for many months together. You cannot come till you have stopped fasting altogether. You cannot come till you have descended into the ordinary physical consciousness and remained there for months together. You cannot see me again at Pondicherry until you are ready to meet me on the physical plane and that can only be when you have accepted the physical consciousness and the physical life. This is definite.

6. If you refuse to do what I tell you, you cannot have the fulfilment you hope for. You can if you like remain as a Bhakta all your life, but even then you must renounce the vital form of Bhakti. You must bring back the psychic Bhakti, the Bhakti which is calm, quiet, deep, the Bhakti which is not noisy, not making demands, the Bhakti which finds its greatest pleasure in obedience. This is the only Bhakti in which I can take delight; I accept no other.

My blessings.

Sri Aurobindo

[8]

March 27–[1926] Tirupati my child

I am happy to find you back again. Your letters of March 25. reached this morning and are most welcomed.

All you have written in these two letters is exactly what we wanted you to think and feel.

You have only to keep this state of mind permanently; for this is the true foundation for the careful and patient building of the real Divine Life in you.

If you feel any kind of excitement or demand for immediate divinisation, or any idea of fasting, or impatience of staying there, then read again my letter of March 22 and it will help you to come back to the right idea and right attitude.

As to eating and sleeping, perhaps it will be best at the beginning to keep a daily record of the number of meals you take and the number of hours you sleep and send it to me when you write. This will help you to keep [steady]10 in your resolution.

Yes, it will be very good for you to read and translate the Arya. We have not until now been able to get the numbers you wanted from Calcutta, and at present we have not a set of the Arya available. I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.

We wish you to understand and keep henceforth the right attitude with regard to the physico-vital impulses of which you complain; that is as regards food, money, sexual impulses etc. You have been adopting the moral and ascetic attitude which is entirely wrong and cannot help you to master these powers of the nature.

For food, it is a need of the body and you must use it to keep the body fit and strong. You must replace attachment by the ananda of food. If you have this ananda and the right sense of the taste, etc. and of the right use of food, the attachment, if there is any, will of itself, after a time, disappear.

As regards money, that too is a need for life and work. For instance, before you can come back here, when you have reestablished your hold on physical life, we shall ask you to collect money for certain arrangements which will include the ar-rangements for your living here. Money represents a great power of life which must be conquered for divine uses. Therefore you 10 MS study must have no attachment to it but also no disgust or horror of it.

As to the sexual impulse — For this also you must have no moral horror, or puritanic, or ascetic repulsion. This also is a power of life and while you have to throw away the present form of this power (that is the physical act), the force itself has to be mastered and transformed. It is often strongest in people with a strong vital nature and this strong vital nature can be made a great instrument for the physical realisation of the Divine Life. If the sexual impulse comes, do not be sorry or troubled, but look at it calmly, quiet it down, reject all wrong suggestions connected with it, and wait for the Higher Consciousness to transform it into the true force and ananda.

As regards your friends and family, you must look at them normally as ordinary human beings. Here also have no attach-ments, no shrinkings; deal with them in a quiet rational manner. Your father-in-law has repeatedly promised me that they would not interfere with your spiritual life. All they want is that you should eat and be in good health, and take their help for your needs and comforts. It was only under my instructions that they pressed you to eat.

All these things we have told you are necessary for your being in the physical consciousness and having the right rela-tions with physical life. In our next letter we will write to you in detail what we mean by being in the physical consciousness and meeting us on the physical plane. But today there is no time and we want this letter to go by today’s post.

[9]

March 30.

Dear Tirupati

We are sorry to see that you are not physically well. You must be careful not to tire or overstrain yourself. You are walking too much, especially for a body weakened by fasting and want of regular sleep. You should walk only some two and a half miles a day, in the fresh air, and when you are tired and not well, you should suspend the walking and rest as much as possible.

Do not eat hot things; it is extremely bad for your intestines. But take plenty of good plain food.

Especially you must sleep regularly. It is most important. You must also bathe and keep your body clean. If you can arrange, bathe in hot water.

If you follow these instructions carefully, good health must come back with the returning strength of the body. You have overstrained yourself in every way and weakened yourself nervously, that is why these things come back.

The true explanation of the vision you saw of dark dancing women is not the one you put upon it. The vaishnava bhajan is one that easily excites the vital being, and if there are people there of a low nature, all sorts of dark and low forces come in to feed upon the excitement. These are the women you saw; they had nothing to do with you or with sexual impulses.

You ought not to attach too much importance to impulses like the one you had about going downstairs to the puja, or think that because you do not obey the impulse you have prevented the spiritual experience of fulfilment. The spiritual fulfilment will come in its time by a steady development of the being and the nature. It does not depend on seizing upon this or that opportunity.

There is another thing which you must learn. If you are interrupted in sadhana, as by the boy coming with the water, you must simply remain inwardly quiet and allow the interruption to pass. If you learn to do this, the inner state or experience will go on afterwards just as if nothing had happened. If you attach undue importance and get upset, on the contrary, you change the interruption into a disturbance and the inner state or experience ceases. Always keep the inner quiet and confidence in every circumstance; allow nothing to disturb it or to excite you. A steady inner calm and quiet will and psychic faith and bhakti are the one true foundation for your sadhana.