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It is only effort, in whatever domain it be—material effort, moral effort, intellectual effort—which creates in the being certain vibrations which enable you to get connected with universal vibrations; and it is this which gives joy. It is effort which pulls you out of inertia; it is effort which makes you receptive to the universal forces. When you want to realise something, you make quite spontaneously the necessary effort; this concentrates your energies on the thing to be realised and that gives a meaning to your life. This compels you to a sort of organisation of yourself, a sort of concentration of your energies, because it is this that you wish to do and not fifty other things which contradict it. And it is in this concentration, this intensity of the will, that lies the origin of joy. This gives you the power to receive energies in exchange for those you spend. [1]


Ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear - the true being is felt in its place. [2]

Egocentric and Unegoistic

The egocentric man feels and takes things as they affect him. Does this please me or displease, give me gladness or pain, flatter my pride, vanity, ambition or hurt it, satisfy my desires or thwart them, etc. The unegoistic man does not look at things like that. He looks to see what what is their meaning, how they get into the scheme of things - or else he feels calm and equal, refers everything to the Divine, or if he is a man of action, how they will serve the work that has to be done or the life of the world or the cause he serves, etc. [3]


An emanation of the Mother is something of her consciousness and power put forth from her which, so long as it is in play, is held in close connection with her and, when its play is no longer required, is withdrawn back into its source, but can always be put out and brought into play once more. But also the detaining thread of connection can be severed and loosened and that which came forth as an emanation can proceed on its way as an independent divine being with its own play in the world. All the Gods can put forth such emanations from their being, identified with them in essence of consciousness and power though not commensurate.[4]


The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.[5]

To indulge in the emotions, love, grief, sorrow, despair, emotional joy, etc. for their own sake with a sort of mental-vital over-emphasis on them is what is called sentimentalism. There should be in deep feeling a calm, a control, a purifying restraint and measure. One should not be at the mercy of one’s feelings and sentiments, but master of oneself always. [6]

Emotional Centre/Heart Centre

The lotus of the heart—Emotion, dynamic vital feeling (behind the heart is the seat of the psychic being).

The heart is the centre of the emotional being, the highest part of the vital.

The heart centre commands the psychic and vital—that opening enables the psychic influence to work in the vital and ends in the coming forward of the psychic being. [7]


Emptiness inward and outward becomes the first step towards a new consciousness. In sadhana emptiness is very usually a necessary transition from one state to another. When mind and vital fall quiet and their restless movements, thoughts and desires cease, then one feels empty. This is at first a neutral emptiness with nothing in it either good or bad, happy or unhappy, no impulse or movement. The neutral state is often or usually followed by the opening to inner experience. There is also an emptiness made of peace and silence, when the peace and silence come out from the psychic within or descend from the higher consciousness above. This is not neutral, for in it there is the sense of peace, often also of wideness and freedom. There is also a happy emptiness with the sense of something close or drawing near which is not yet there, e.g. the closeness of the Mother or some other preparing experience. [8]


The capacity of bearing without depression. [9]

The power needed in yoga is the power to go through effort, difficulty or trouble without getting fatigued, depressed, discouraged or impatient and without breaking off the effort or giving up one’s aim or resolution. [10]


Each region of the being and each activity has its energies. We may classify them generally into vital energies, mental energies, spiritual energies. Modern science tells us that Matter is ultimately nothing but energy condensed. Our yoga being integral, all these various forms or kinds of energy are indispensable to our realisation. [11]

All energies put into activity—thought, speech, feeling, act—go to constitute Karma. These things help to develop the nature in one direction or another, and the nature and its actions and reactions produce their consequences inward and outward: they also act on others and create movements in the general sum of forces which can return upon oneself sooner or later. Thoughts unexpressed can also go out as forces and produce their effects. It is a mistake to think that a thought or will can have effect only when it is expressed in speech or act: the unspoken thought, the unexpressed will are also active energies and can produce their own vibrations, effects or reactions. [12]


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 state of samatā, equality to all things. [13]

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feelings, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, - anger and sensitiveness and pride as well as desire and the rest, - not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full perfect measure, but one should always try more and more to make it the basis of one’s inner state and outer movements. [14]


There are lesser and larger eternities; for eternity is a term of the soul and can exist in Time as well as exceeding it. When the Scriptures say śāśvatiḥ samāḥ, they mean for a long space and permanence of time or a hardly measurable aeon; only God Absolute has the absolute eternity. Yet when one goes within, one sees that all things are really eternal; there is no end, neither was there ever a beginning. [15]

In its fundamental truth the original status of Time behind all its variations is nothing else than the eternity of the Eternal, just as the fundamental truth of Space, the original sense of its reality, is the infinity of the Infinite. [16]


Evil is good disintegrating to prepare for a higher good. That which is now tyranny was once necessary to consolidate human society. What was once an ideal state of society, would now be barbarous and evil. Morality progresses, religion widens with the growing manifestation of that which is divine in the human race. As with the individual, so with the race and the world, evil tends to good, it comes into existence in order that men may reject the lesser good and rise to the higher. [17]


Evolution is the one eternal dynamic law and hidden process of the nature. There follows on this initial stage an evolution of life in the form and an organisation of a hierarchy of living forms by the working of the liberated life-forces. The next step is an evolution of mind in living bodies and an organisation of more and more conscious lives by the process of developing mind-forces. But this is not the end; for there are higher powers of consciousness beyond mind which await their turn and must have their act in the great play, their part of the creative Lila. [18]

It is a series of ascents from the physical being and consciousness to the vital, the being dominated by the life-self, thence to the mental being realised in the fully developed man and thence into the perfect consciousness which is beyond the mental, into the Supramental consciousness and the Supramental being, the Truth-Consciousness which is the integral consciousness of the spiritual being. Mind cannot be our last conscious expression because mind is fundamentally an ignorance seeking for knowledge; it is only the Supramental Truth-Consciousness that can bring us the true and whole Self Knowledge and world-Knowledge; it is through that only that we can get to our true being and the fulfilment of our spiritual evolution. [19]


A certain exaltation of the being comes naturally with the stronger experiences and the sense of marvel or miracle may go with it, but there should be no egoistic feeling in the exaltation. [20]


The higher Trinity [Sachchidananda] is the source and basis of all existence and play of existence, and all cosmos must be an expression and action of its essential reality. No universe can be merely a form of being which has sprung up and outlined itself in an absolute nullity and void and remains standing out against a non-existent emptiness. It must be either a figure of existence within the infinite Existence who is beyond all figure or it must be itself the All-Existence. [21]

Existence that acts and creates by the power and from the pure delight of its conscious being is the reality that we are, the self of all our modes and moods, the cause, object and goal of all our doing, becoming and creating. As the poet, artist or musician when he creates does really nothing but develop some potentiality in his unmanifested self into a form of manifestation and as the thinker, statesman, mechanist only bring out into a shape of things that which lay hidden in themselves, was themselves, is still themselves when it is cast into form, so is it with the world and the Eternal. [22]

Expansion of the Head

The seeming expansion of the head is due to the joining of the mind with the consciousness of the Self or Divine above. That consciousness is wide and illimitable and, when one rises into it, the individual consciousness also breaks its limits and feels wide and illimitable. [23]


Experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience. [24]

Each inner experience is perfectly real in its own way, although the values of different experiences differ greatly, but it is real with the reality of the inner self and the inner planes. It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and acting on other planes of consciousness, meeting others there and acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us, upon our outer life. [25]