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All who cleave to the path steadfastly can be sure of their spiritual destiny. If one fails to reach it, it can only be for one of the two reasons, either because they leave the path or because for some lure of ambition, vanity, desire etc. they go astray from the sincere dependence on the Divine. [1]

His failure is not failure whom God leads” [Savitri, Book III, Canto 4.]

It is the human mind that has the conception of success and failure. It is the human mind that wants one thing and does not want another. In the divine plan each thing has its place and its importance. So it is not success that matters. What matters is to be a docile and if possible a conscious instrument of the Divine Will. [2]


Faith—a dynamic entire belief and acceptance.

Not intellectual belief but a function of the soul. [3]

Confidence in the Divine and the unshakable certitude. [4]

Faith is a certitude in the soul which does not depend on reasoning, on this or that mental idea, on circumstances. Faith is a spiritual certitude of the spiritual, the divine, the soul’s ideal, something that clings to that even when it is not fulfilled in life, even when the immediate facts or the persistent circumstances seem to deny it. [5]


There may even be a recoil to the lower life,—what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul’s future. [6]


All disorder, all suffering is falsehood. Thus it can be said that illnesses are falsehoods of the body. [7]

All in us that veils or distorts or prevents the manifestation of the Divine is the falsehood.[8]

Falsehood is not this Avidya [Ignorance], but an extreme result of it. It is created by an Asuric power which intervenes in this creation and is not only separated from the Truth and therefore limited in knowledge and open to error, but in revolt against the Truth or in the habit of seizing the Truth only to pervert it. This Power, the dark Asuric Shakti or Rakshasic Maya, puts forward its own perverted consciousness as true knowledge and its willful distortions or reversals of the Truth as the verity of things. It is the powers and personalities of this perverted and perverting consciousness that we call hostile beings, hostile forces. Whenever these perversions created by them out of the stuff of the Ignorance are put forward as the Truth of things, that is the Falsehood, in the Yogic sense, mithyā, moha. [9]


The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating new fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not...constitute a rigid and sterilising fatalism. But again our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkaṭa karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created; the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate. [10]

Fate is God‘s foreknowledge outside Space and Time of all that in Space and Time shall yet happen; what He has foreseen, Power and Necessity work out by the conflict of forces.

In each domain (physical, vital and mental) everything is foreseen; but the intrusion of a higher domain (overmental and beyond) introduces another determinism into events and can change the course of things. This is what aspiration can achieve. [11]


In the ordinary condition of the body if you oblige the body to do too much work, it can do with the support of vital force. But as soon as the work is done, the vital force withdraws and then the body feels fatigue. If this is done too much and for too long a time, there may be a breakdown of health and strength under the overstrain. Rest is then needed for recovery. [12]

Physical fatigue like this in the course of the sadhana may come from various reasons:

1) It may come from receiving more than the physical is ready to assimilate. The cure is then quiet rest in conscious immobility receiving the forces but not for any other purpose than the recuperation of the strength and energy.

2) It may be due to the passivity taking the form of inertia—inertia brings the consciousness down towards the ordinary physical level which is soon fatigued and prone to tamas. The cure here is to get back into the true consciousness and to rest there, not in inertia.

3) It may be due to mere overstrain of the body—not giving it enough sleep or repose. The body is the support of the yoga, but its energy is not inexhaustible and needs to be husbanded; it can be kept up by drawing on the universal vital Force but that reinforcement too has its limits. A certain moderation is needed even in the eagerness for progress—moderation, not indifference or indolence. [13]

First Responses of the Divine

They come rather as a touch, a pressure; one must be in a condition to recognise and accept, or it is a voice of assurance, sometimes a very ‘still small voice’, a momentary Image or Presence, a whisper of Guidance sometimes, there are many forms it may take. Then it withdraws and the preparation of the nature goes on till it is possible for the touch to come again and again, to last longer, to change into something more pressing and near and intimate. The Divine in the beginning does not impose himself - he asks for recognition, for acceptance. That is oᶇe reason why the mind must fall silent, not put tests, not make claims ; there must be room for the true intuition which recognises at once the true touch and accepts it. [14]


Fitness for Yoga is a very relative term—the real fitness comes by the soul’s call and the power to open oneself to the Divine. If you have that, you have the fitness, and your past actions cannot stand in the way: the past cannot bind the future.

It is useless to raise the question of fitness. No one is fit—for all human beings are full of faults and incapacities—even the greatest sadhaks are not free. It is a question only of aspiration, of believing in the divine Grace and letting the Divine work in you, not making a refusal. [15]


Force is the essential Shakti; Energy is the working drive of the Force, its active dynamism; Power is the capacity born of the Force; Strength is energy consolidated and stored in the ādhāra.[16]


Behind visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by yoga (by going inward and establishing a conscious connection with the Cosmic Self and Force and forces), one can become conscious of these forces, intervene consciously in the play, and to some extent at least determine things in the result of the play. [17]

Forehead Centre

In the forehead between the eyes but a little above is the ājñācakra, the centre of the inner will, also of the inner vision, the dynamic mind, etc. (This is not the ordinary outer mental will and sight, but something more powerful, belonging to the inner being.) When this centre opens and the Force there is active, then there is the opening of a greater will, power of decision, formation, effectiveness, beyond what the ordinary mind can achieve.

The centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental consciousness.[18]


Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested? For, any other process would be the creation of the non-existent, not manifestation.[19]


The superconscient, not the subconscient, is the true foundation of things. [20]

It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. [21]

Foundation in Yoga

It is not possible to make a foundation in yoga if the mind is restless. The first thing needed is quiet in the mind. Also to merge the personal consciousness is not the first aim of the yoga: the first aim is to open it to a higher spiritual consciousness and for this also a quiet mind is the first need.[22]

Peace and purity of the consciousness are the very foundation of the necessary change in the nature.

Equanimity and peace in all conditions in all parts of the being is the first foundation of the Yogic status. Either Light (bringing with it knowledge) or Force (bringing strength and dynamism of many kinds) or Ananda (bringing love and joy of existence) can come next according to the trend of the nature. But peace is the first condition without which nothing else can be stable.

Wideness and calmness are the foundation of the Yogic consciousness and the best condition for inner growth and experience. If a wide calm can be established in the physical consciousness, occupying and filling the very body and all its cells, that can become the basis for its transformation; in fact, without this wideness and calmness the transformation is hardly possible.[23]

Freud's Psycho-analysis-

The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. [24]


Friendship or affection is not excluded from the yoga. Friendship with the Divine is a recognised relation in the sadhana. Friendships between the sadhaks exist and are encouraged by the Mother. Only, we seek to found them on a surer basis than that on which the bulk of human friendships are insecurely founded. It is precisely because we hold friendship, brotherhood, love to be sacred things that we want this change—because we do not want to see them broken at every moment by the movements of the ego, soiled and spoiled and destroyed by the passions, jealousies, treacheries to which the vital is prone—it is to make them truly sacred and secure that we want them rooted in the soul, founded on the rock of the Divine. [25]