Chapter 34The Lower Vital Being · Rejecting Wrong Movements of the Lower Vital

The lower vital in most human beings is full of grave defects and of movements that respond to hostile forces. A constant psychic opening, a persistent rejection of these influences, a separation of oneself from all hostile suggestions and the inflow of the calm, light, peace, purity of the Mother’s power would eventually free the system from the siege.

What is needed is to be quiet and more and more quiet, to look on these influences as something not yourself which has intruded, to separate yourself from it and deny it and to abide in a quiet confidence in the Divine Power. If your psychic being asks for the Divine and your mind is sincere and calls for liberation from the lower nature and from all hostile forces and if you can call the Mother’s power into your heart and rely upon it more than on your own strength, this siege will in the end be driven away from you and strength and peace take its place.

* It [a troubled state of mind] is because you entered on a wrong movement, taking the lower vital experiences for truth. You now find it difficult to get rid of them because of the hold you gave them. The two lines of forces are the line of these lower vital forces and the line of the true movement of forces resting on the psychic consciousness and opening the true mind, the true vital, the true physical consciousness to the action of the Higher Force. If you persist in rejecting the former and aspiring for the latter, the struggle will diminish after a time and the true path become more and more clear. Fidelity always and at every moment is what is required of you.

* The condition [for the change of the lower vital] is that you must bring the sadhana into your physical consciousness and live for the sadhana and the Divine only. You must give up positively the bad habits that still persist and never resume those that have ceased or been interrupted. Inner experiences are helpful to the mind and higher vital for change, but for the lower vital and the outer being a sadhana of self-discipline is indispensable. The external actions and the spirit in them must change — your external thoughts and actions must be for the Divine only. There must be self-restraint, entire truthfulness, a constant thought of the Divine in all you do. This is the way for the change of the lower vital. By your constant self-dedication and self-discipline the Force will be brought down into the external being and the change made.

At present you have to go back, but this can very well be done outside. When it is done, then you will be truly ready for the complete spiritual life.

* There can be only one “solution” of this kind of struggle, — to recognise these feelings for what they are, unregenerated move-ments of the old vital nature, and to reject these vital suggestions as suggestions of adverse forces that want to push you out of the straight path. If the mind of the sadhak supports these vital movements, if any part of his nature accepts and cherishes them, then, so long as he allows them to do so, he cannot get rid of the struggle.

All these suggestions are very familiar, and they are always the same both in expression and substance. The reactions too are always the same and their very nature is sufficient to show the source from which they come, — disappointment of unsatisfied desire, despondency, discontent, unhappiness, the sense of grievance and injustice, revolt, a fall to tamas and inertia (because the vital being refuses participation in the spiritual effort unless its egoistic demands are conceded), dryness, dullness, cessation of the sadhana. The same phrases even are repeated, — “no life in this existence”, “suffocation”, “limitation”, “air-tight compartments”; and all this simply means that the lower vital nature — or some part of it — is in revolt and wants something else than the divine Truth and the tapasya that leads to the supramental change. It refuses to give up ego and desire and claim and demand or to accept a true self-giving and surrender, while yet it feels the pressure on it to transform itself into an instrument of the divine life. It is this pressure that it calls suffocation. The refusal to let it expand its desires and make a big place for itself it calls limitation of the being. The calm, purity, collected silence which are the basis of the tapasya for the supramental change, — this is what it stigmatises as “no life”. Right rule and insistence on self-denial and self-mastery and restraint from claim and demand are what it calls air-tight compartments. And the worst suggestions and most dangerous deception come when this spirit of demand and desire is dissimulated in a spiritual garb and takes a form which makes it seem to the sadhak a part of the Yoga.

There is only one way of escape from this siege of the lower vital nature. It is the entire rejection of all egoistic vital demand, claim and desire and the replacement of the dissatisfied vital urge by the purity of psychic aspiration. Not the satisfaction of these vital clamours nor, either, an ascetic retirement is the true solution, but the surrender of the vital being to the Divine and a single-minded consecration to the supreme Truth into which Truth is Light and Ananda, and where desire and demand are there can be no Ananda.

It is not the vital demand but the psychic urge that alone can bring the nature towards the supramental transformation; for it alone can change the mental and vital and show them their own true movement. But constantly the vital demand is being taken for the psychic aspiration; and yet the difference is clear. In the psychic aspiration there are none of these reactions; there is no revolt, no justification of revolt: for the psychic aspires through inner union with the Divine and surrender. It does not question and challenge, but seeks to understand through unity with the Divine Will. It does not ask for small personal satisfactions, but finds its satisfaction in the growth of the Truth within the being; what it seeks and finds is not any indulgence of a vital and physical claim, but the true nearness which consists in the constant presence of the Divine in the heart and the rule of the Divine in all the nature. The cry of the psychic is always, “Let the Truth prevail, let Thy will be done and not mine.” But the clamour of the vital is the very opposite: it calls to the Divine, “Let my will be Thine; obey my insistences, satisfy my desires, then only will I seek and accept Thee, for then only will I consent to see the Divine in Thee.” It is hardly necessary to say which is the way to the Truth or which the right solution of any struggle in the nature.

The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into Matter. Our object is not to remove all “limitations” on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to “do as we like”, or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose. This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine. I emphasise this character of the creation because a constant forgetfulness of this simple and central truth, a conscious, half-conscious or wholly ignorant confusion about it has been at the root of most of the vital revolts that have spoiled many an individual sadhana here and disturbed the progress of the general inner work and the spiritual atmosphere.

The supramental creation, since it is to be a creation upon earth, must be not only an inner change but a physical and external manifestation also. And it is precisely for this part of the work, the most difficult of all, that surrender is most needful; for this reason, that it is the actual descent of the supramental Divine into Matter and the working of the Divine Presence and Power there that can alone make the physical and external change possible. Even the most powerful self-assertion of human will and endeavour is impotent to bring it about; as for egoistic insistence and vital revolt, they are, so long as they last, insuperable obstacles to the descent. Only a calm, pure and surrendered physical consciousness, full of the psychic aspiration, can be its field; this alone can make an effective opening of the material being to the Light and Power and the supramental change a thing actual and practicable. It is for this that we are here in the body, and it is for this that you and other sadhaks are in the Asram near us. But it is not by insistence on petty demands and satisfactions in the external field or on an outer nearness pleasing to the vital nature and its pride or desire that you can get the true relation with the Divine in this province. If you want the realisation there, it is the true nearness that you must seek, the descent and presence of the Mother in your physical consciousness, her constant inner touch in the physical being and its activities, her will and knowledge behind all its work and thought and movement and the ever present Ananda of that presence expelling all vital and physical separateness, craving and desire. If you have that, then you have all the nearness you can ask for and the rest you will gladly leave to the Mother’s knowledge and will to decide. For with this in you there can be no feeling of being kept away, no sense of “gulf” and “distance”, no complaint of a unity that is lacking or an empty dryness and denial of nearness.

A time comes when after a long preparation of the mind and vital being, it becomes necessary to open also the physical nature. But when that happens, very often the vital exaltation which can be very great when the experience is on its own plane, falls away and the obscure, obstructive physical and material consciousness appears in its unrelieved inertia. Inertia, tamas, stupidity, narrowness and limitation, an inability to progress, doubt, dullness, dryness, a constant forgetfulness of the spiritual experiences received are the characteristics of the unregenerated physical nature, when that is not pushed by the vital and is not supported either by the higher mental will and intelligence. This seems to be in part what has temporarily happened to you, but the way out is not to excite the physical by any vital revolt and outcry or to blame for your condition either circumstances or the Mother, — for that will only make things worse and increase the tamas, dryness, dullness, inertia, — but to recognise that there is here an element of the universal Nature reflected in yours which you must eliminate. And this can only be done by more and more surrender and aspiration and by so bringing in from beyond the vital and the mind the divine peace, light, power and presence. This is the only way towards the transformation and fulfilment of the physical nature.

I do not think after what I have written, I need add anything about the specific complaints that you make in your letter. Two things perhaps need to be made clear. First, the arrangements actually in existence about the work, about external demands, about correspondence and “seeing” people are the only feasible ones in the present circumstances if the heavy work the Mother has to do is to be at all physically possible. Next, it is precisely by action in silence that we can best do our work much more than by speech or writing, which can only be subordinate and secondary. For in this Yoga those will succeed best who know how to obey and follow the written and spoken word, but can also bear the silence and feel in it and receive (without listening to other voices or mistaking mental and vital suggestions and impulsions for the divine Truth and the divine Will) help, support and guidance.