Chapter 19Difficulties of the Physical Nature · Inertia

* itself — it is accustomed to be passive to forces and to be their instrument or give a mechanical response to them.

* can produce mental inertia, mental inertia can produce physical inertia, vital inertia almost always makes the physical lifeless and lustreless and dull, and that is inertia. Vital inertia can also infect the mind, unless the mind is very strong and clear. I have always said that the physical consciousness is the main seat and source of inertia.

* The hold of inertia always increases when the working comes down into the physical and subconscient. Before that the inertia is overpowered though not eradicated by the action in mind and vital — afterwards it comes up in its natural force and has to be met in its own field.

* The physical’s tendency to inertia is very great; even after the habit of living in the higher consciousness is there, some part may feel the pressure of the inertia — generally the outermost or most material parts. The inertia usually rises up from the subconscient. It does not abolish the higher consciousness in the physical, but dulls its action or else brings it down from a higher to a lower level, e.g. from the intuition to the higher mind or from the higher to the lower ranges of overmind. For some time it resists the completeness of the siddhi. It is only when the most material and the subconscient and the environmental consciousness are quite liberated that this retarding or lowering effect of the primal Inertia is entirely overcome.

* What you describe — dullness, uneasiness, weakness, feeling old and worn out or ill, are the reactions that come when the inertia of the physical Nature is resisting the Light — the others about sense of feeling, dignity, self-respect (of the ego) are the reactions of the vital. Both must be refused acceptance. There is only one aim to be followed, the increase of the Peace, Light, Power and the growth of a new consciousness in the being. With that new consciousness the true knowledge, understanding, strength, feeling will come, creating harmony instead of revolt and struggle and union with the Divine consciousness and will.

* Dullness and dispersion are the two sides of the physical’s resistance to the peace and concentrated power. They correspond to the inertia and the chaotic activity of physical Nature, that aspect of it which makes some scientists now say that all is brought about by chance and there is no certitude of things but only probability.

* It [weakness of will] is a first result of coming down into the physical consciousness or of the physical consciousness coming up prominently — formerly you were much in the mind and vital. The physical consciousness is full of inertia — it wants not to move but to be moved by whatever forces and that is its habit. This inertia has to be cured by putting it into contact with the right forces from above. That is why I asked you to aspire for the higher wideness, purity and peace, so that that may occupy the physical and the true Force work instead of these invading ideas and impulses.

* It [weakness of will] is due to the influence of the physical consciousness. The physical consciousness or at least the more material parts of it are, as I have told you, in their nature inert — obeying whatever force they are habituated to obey, but not acting on their own initiative. When there is a strong influence of the physical inertia or when one is down in this part of the consciousness the mind feels like the material Nature that action of will is impossible. Mind and vital nature are on the contrary all for will and initiative and so when one is in mind or vital or acting under their influence will feels itself always ready to be active.

* When the mental will acquiesces in the inertia, becomes passive to it, as we say — then one remains in the passive condition and there is no push against it until it of itself passes away. If the mental will or even the vital will or some dynamic part of the nature remains untouched and can react, then there is the effort to throw it off which may shorten the interim period.

* Passivity must not lead to inactivity — otherwise it will encourage inertia in the being. It is only an inner passivity to what comes from above that is needed — inert passivity is the wrong kind of passivity.

* If it is an inert tamasic passivity subject to any influence and unable to react, then it is subjection to Nature. If it is a sat-twic passivity of the Witness observing and understanding the movements of Nature, then it is an intermediate condition, often necessary for knowledge. If it is a luminous passivity open to the Divine, shut to all other influences, then it is not subjection to Nature but surrender to the Divine.

* It is the neutrality of the physical consciousness which says, “I move only when I am moved. Move me who can.”

* The period of no-effort is usually when the physical consciousness is uppermost — for the nature of that is inertia, to be moved by the higher forces or to be moved by the lower forces or any forces, but not to move itself. One must still use one’s effort if one can, but the great thing is to be able to call down the Force from above into the physical — otherwise to remain perfectly quiet and, undisturbed, expect its coming.

* Silence need not bring lassitude; there is all possible strength in silence. But it is possible that in your trend towards silence there is a tendency to draw back the energy from the body consciousness. That would bring physical inertia.

* If the calm and silence are perfectly established in the physical, then if inertia comes it is itself something quiet and unaggressive, not bringing such disturbances. But to get rid of inertia altogether a strong dynamic calm is needed.

* If the physical being has felt and assimilated the silence and peace, then inertia ought not to rise up.

* There is always more chance of inertia at night because of the large part taken by the subconscient in sleep — but, apart from that, there should be a reaction (internal) against the rising of inertia. A quietness in the cells of the body, even a sense of immobility (so that the body seems to be moved rather than to move) is a different thing and easily distinguishable from the inertia. The downflow of peace usually brings much of the static Brahman into the consciousness down to the physical, so that one feels the Upanishadic “unmoving it moves”.

* The inertia itself is not a dynamic principle. The nature of inertia is apravr.tti — the action of the mechanical mind is a pravr.tti, though a tamasic obscure pravr.tti.

* The rain has the effect of stressing the tamas of the vital physical consciousness and bringing out its greyer notes. Physical tamas by its laxity gives more opportunities for the play of sex etc.

* Everything [in the surrounding atmosphere] can be responded to. Inertia also can spread waves of itself like other things.