Chapter 4Variations in the Intensity of Experience · Lulls, Pauses, Interim Periods

There are always lulls of this kind. One must not get upset — otherwise they are prolonged and disturbances come in. One must remain quiet, aspire steadily but without vehemence or, if one presses for a change, then too with a quiet steady pressure.

* There are always periods when all one can do is to remain quiet and aspire. A continuous activity of the light and power is only possible when the whole being has been prepared and the psychic is constantly in front.

* Everyone has periods when the consciousness is covered up. One has to go on in spite of that, and if you persist in aspiration and keep turned to the Mother, then these periods will diminish and the consciousness more and more open to her.

At such periods instead of allowing these things to hold you, you should separate yourself from them and regard them as something foreign which you have to reject.

* There are always long periods of this kind at the beginning when the first openings of experience are covered up by the restless mind and vital; but with perseverance they diminish — the experience always returns and takes up more and more of the consciousness till it becomes its normal state.

* There are always pauses of preparation and assimilation between two movements. You must not regard these with fretfulness or impatience as if they were untoward gaps in the sadhana. Besides, the Force rises up lifting part of the nature on a higher level and then comes down to a lower layer to raise it; this motion of ascent and descent is often extremely trying because the mind partial to an ascent in a straight line and the vital eager for rapid fulfilment cannot understand or follow this intricate movement and are apt to be distressed by it or resent it. But the transformation of the whole nature is not an easy thing to accomplish and the Force that does it knows better than our mental ignorance or our vital impatience.

* There is nothing wrong in having intervals of passive peace without anything happening — they come naturally in the sadhana as a basis for fresh action when the nature is ready for it. It is only the vital attitude that turns it into a disharmony, because somewhere in its being there is not the assent to or participation in the peace and passivity. To be able often to rest, repose in all the being outspread in the silent Brahman is an indispensable thing for the Yogi. But the vital wants always fuss, action, to feel that it is somebody doing something, getting on, having progress, on the move. The counterpart to this rajasic fuss is inertia. If the whole being can widen itself out, rest satisfied in the silence, then progressively inertia fades out and gives place to ´sama.

* In the interim periods, if any come, to maintain the calm observing consciousness is the one great necessity.

The dynamic activity of the higher consciousness may be suspended but once manifested its presence is always there.

* They [certain experiences] are first indications of an opening — but the opening has to be stabilised and enlarged. Also so long as the external mind is very much on the top they come at intervals only. Continuous experience is only possible when one gets inside and stays there.

* There are always variations in the intensity of experience, due to the necessity of assimilation in the consciousness. It is only at a much later stage that the consciousness remains always at its highest level.

* These variations are inevitable. They go on until three things are sufficiently and unfluctuatingly established: (1) A fixed peace and gladness. (2) A clear light and understanding. (3) A complete selfless love and surrender.