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Self-discipline and self-mastery are the secret; the secret is to find in oneself the source of the Truth and that constant government of the Divine Will which can alone give to each formation its full power and its integral and harmonious realisation… <ref></ref>
Self-discipline and self-mastery are the secret; the secret is to find in oneself the source of the Truth and that constant government of the Divine Will which can alone give to each formation its full power and its integral and harmonious realisation… <ref></ref>
===For Organizing Parts of the Being ==
==For Organizing Parts of the Being==
You must create a discipline for yourself and impose it on yourself at all costs if you want to put an end to vital bad will and mental depressions. Without discipline one cannot do anything in life and all yoga is impossible. <ref></ref>
You must create a discipline for yourself and impose it on yourself at all costs if you want to put an end to vital bad will and mental depressions. Without discipline one cannot do anything in life and all yoga is impossible. <ref></ref>

Revision as of 18:21, 24 January 2019

What is Discipline?

To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one's own fancy, vital impulses and desires. [1]

To live and act under control or according to a standard of what is right—not to allow the vital or the physical to do whatever they like and not to let the mind run about according to its fancy without truth or order [is the meaning of discipline]. [2]

Inner vs Outer Discipline

Outwardly there are a few limitations, because, as there are many of us and we don't have the whole earth at our disposal, we are obliged to submit to a certain discipline to a certain extent, so that there may not be too great a disorder; but inwardly you live in a marvellous liberty: no social constraint, no moral constraint, no intellectual constraint, no rule, nothing, nothing but a light which is there. If you want to profit by it, you profit by it; if you don't want to, you are free not to. [3]

… precisely by inner discipline; you can create your atmosphere by controlling your thoughts, turning them exclusively towards the sadhana, controlling your actions, turning them exclusively towards the sadhana, abolishing all desires and all useless, external, ordinary activities, living a more intense inner life, and separating yourself from ordinary things, ordinary thoughts, ordinary reactions, ordinary actions; then you create a kind of atmosphere around you. [4]

If in your inner discipline you begin to pretend, you may be sure of falling into the worst hole—of all things pretence is the most ruinous. [5]

Without outer and inner discipline, one can achieve nothing in life, either spiritually or materially. All those who have been able to create something beautiful or useful have always been persons who have known how to discipline themselves. [6]

Discipline and Parts and Planes of the Being


Digestion, growth, blood-circulation, everything, everything is a discipline. Thought, movement, gestures, everything is a discipline, and if there is no discipline people immediately fall ill. [7]

There can be no physical education without discipline. The body itself could not function without a strict discipline. . Actually, the failure to recognise this fact is the principal cause of illness. [8]

Physical exercises are not done for fun or to satisfy one's whims, but as a methodical discipline to develop and strengthen the body. [9]

The psychic or spiritual consciousness gives you the deep inner realisation, contact with the Divine, liberation from external fetters; but for this liberation to be effective, for it to have an action on the rest of the being, the mind must be open enough to be able to hold the spiritual light of Knowledge, the vital must be powerful enough to handle the forces behind appearances and dominate them, and the physical should be disciplined, organised enough to be able to express the deep experience, in the movements of each day and each moment, and live integrally it. Cite error: Closing </ref> missing for <ref> tag

It is true that for the external vital an outer discipline is necessary for the purification, otherwise it remains restless and fanciful and at the mercy of its own impulses—so that no basis can be built there for a quiet and abiding higher consciousness to remain firmly. [10]

When one is in contact with one's reason, with the rational centre of the intellect, the pure reason, it is a powerful control over all vital impulses. All that comes from the vital world can be very firmly controlled by it and used in a disciplined and organised action. But it must be at the service of something else―not work for its own satisfaction. [11]


… this [mental] Discipline consists of four consecutive observe, to watch over, to control and to master. To observe the thought, the first movement then is to step back and look at it, to separate yourself from your thoughts so that the movement of the consciousness and that of thought may not be confused... First you look at them and then you watch over them. Learn to look at them as an enlightened judge so that you may distinguish between the good and the bad, between thoughts that are useful and those that are harmful, between constructive thoughts that lead to victory and defeatist thoughts which turn us away from it. It is this power of discernment that we must acquire... Thought-control is the third step of our mental discipline. Once the enlightened judge of our consciousness has distinguished between useful and harmful thoughts, the inner guard will come and allow to pass only approved thoughts, strictly refusing admission to all undesirable elements. With a commanding gesture the guard will refuse entry to every bad thought and push it back as far as possible... [12]

The more the mind is educated and has applied itself to various disciplines, the more it becomes capable of proving that what it puts forward or what it says is true. [13]

Discipline and Psychic Being

The starting-point is what can be called the psychic discipline. We give the name “psychic” to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. [14]

… a truly harmonious personality implies a conscious arrangement of the inner individualities. This arrangement may be effected spontaneously before birth, but that is rare. The arrangement is achieved later, by means of a discipline, a proper education. But to succeed in this one must consciously take the psychic being as the centre and arrange, harmonise the various individualities around it. True harmony, inner organisation is the result of such a persistent effort. [15]

Why is Discipline Needed?

For Living a Better Life

Without discipline no proper life is possible. [16]

Without discipline you won't be able to get anywhere, without discipline you can't even live the normal life of a normal man. But instead of having the conventional discipline of ordinary societies or ordinary institutions...have the discipline you set yourselves, for the love of perfection, your own perfection, the perfection of your being. [17]

When one is incapable of conforming to a discipline, one is also incapable of doing anything of lasting value in life. [18]

For Establishing Truth Within

By discipline or positive practice we confirm in ourselves the truth of things, truth of being, truth of knowledge, truth of love, truth of works and replace with these the falsehoods that have overgrown and perverted our nature... [19]

Without discipline one is nothing but an animal… One begins to be a man only when one aspires to a higher and truer life and accepts a discipline of transformation. For this one must begin by mastering one’s lower nature and one’s desires. [20]

With a single sincere heart we all will for Victory, but it is by stages that it can be achieved. A scrupulous discipline is the first step. [21]

...the individual's character will crystallise according to the whims of Nature and the determinisms of material and vital life, unless a higher element comes in in time, a conscious will which, refusing to allow Nature to follow her whimsical ways, will replace them by a logical and clear-sighted discipline. [22]

It can be said that all discipline whatsoever, if it is followed strictly, sincerely, deliberately, is of considerable help, for it makes the earthly life reach its goal more rapidly and prepares it to receive the new life. To discipline oneself is to hasten the arrival of this new life and the contact with the supramental reality. [23]

Helps in Understanding the Parts of our Being

A truly harmonious personality implies a conscious arrangement of the inner individualities. This arrangement may be effected spontaneously before birth, but that is rare. The arrangement is achieved later, by means of a discipline, a proper education. [24]

Things are not so clear-cut and separate as they are in speaking; that is just why it is quite difficult to see very distinctly and clearly in oneself the different parts of the being, unless one has had a very long training and a long discipline of study and observation. There are no watertight compartments between the soul and the mind, the vital and even the physical. There is an infiltration of the soul into the mind. [25]

All living creatures, and more especially human beings, are made up of a combination of several entities that come together, interpenetrate, sometimes organising themselves and completing each other, sometimes opposing and contradicting one another...the organisation and relationship of all these entities can be altered by personal discipline and effort of will. [26]

To Overcome Desire/Fear/Anger attains the true getting rid of all desires. It is a discipline...very useful, even indispensable to practise, if one does not want to deceive first you begin by getting rid of the major desires, those that are most obvious and trouble you so much that you cannot even have any illusions about them; then come subtler desires that take the form of things that have to be done, that are necessary, even at times of commands from within, and it requires time and much sincerity to discover and overcome them; at last it seems as if you had done away with these wretched desires in the material world, in external things, in the world of feelings, in the emotions and sentiments, in the mental world as regards ideas, and then you find them again in the spiritual world, and there they are far more dangerous, more subtle, more penetrating and much more invisible and covered by such a saintly appearance that one dare not call them desires. [27]

The normal human condition is a state filled with apprehensions and fears; if you observe your mind deeply for ten minutes, you will find that for nine out of ten it is full of fears...To be free from all fear can come only by steady effort and discipline. [28]

A strict discipline is needed to cure the body of fear. The cells themselves tremble. It is only by discipline, by yoga that one can overcome this fear. [29]

If one takes as an absolute discipline, instead of acting or speaking (because speech is an action), instead of acting under the impulse, if one withdraws...sits down quietly, concentrates and then looks at his anger quietly, one writes it down, when one has finished writing, it is gone—in any case, most often. [30]

Developing the Faculty of Imagination

… imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations...It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes. [31]

At Work

Without discipline no proper work is possible. [32]

It is realised that work (or life either) without discipline would soon become a confusion and an anarchic failure. [33]

Work is a good means of discipline, for if you want to do the work properly, you must become the work instead of being someone who works, otherwise you will never do it well. If you remain "someone who works" and, besides, if your thoughts go vagabonding, then you may be sure that if you are handling fragile things they will break, if you are cooking, you will burn something, or if you are playing a game, you will miss all the balls! It is here, in this, that work is a great discipline. [34]

That is quite necessary for work; efficiency and discipline are indispensable. [35]

How to Cultivate Discipline

To discipline one's life is not easy, even for those who are strong, severe with themselves, courageous and enduring. Before trying to discipline one's whole life, one should at least try to discipline “one” activity, and persist until one succeeds. [36]

You must discipline the physical consciousness from within, and from within also will come the outer order of your physical life. [37]

Of all the domains of human consciousness, the physical is the one most completely governed by method, order, discipline, process. The lack of plasticity and receptivity in matter has to be replaced by a detailed organisation that is both precise and comprehensive...the body is a being of habits. But these habits should be controlled and disciplined, while remaining flexible enough to adapt themselves to circumstances and to the needs of the growth and development of the being. [38]

… a fundamental change of character demands an almost complete mastery over the subconscient and a very rigorous disciplining of whatever comes up from the inconscient, which, in ordinary natures, expresses itself as the effects of atavism and of the environment in which one was born. Only an almost abnormal growth of consciousness and the constant help of Grace can achieve this Herculean task. That is why this task has rarely been attempted and many famous teachers have declared it to be unrealisable and chimerical. Yet it is not unrealisable. The transformation of character has in fact been realised by means of a clear-sighted discipline and a perseverance so obstinate that nothing, not even the most persistent failures, can discourage it. [39]

It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. [40]

Discipline in Education

The student should not arrive half an hour late just because he is free, because this kind of freedom is not freedom, it is simply disorderliness. Each one must have a very strict discipline for himself. But a child is not capable of self-discipline, he must be taught the habit of discipline. So he should get up at the same time, get ready at the same time and go to school at the same time. That is indispensable; otherwise it becomes an impossible muddle. [41]

Example is the most powerful instructor. Never demand from a child an effort of discipline that you do not make yourself. Calm, equanimity, order, method, absence of useless words, ought to be constantly practised by the teacher if he wants to instil them into his pupils. The teacher should always be punctual and come to the class a few minutes before it begins, always properly dressed. And above all, so that his students should never lie, he must never lie himself; so that his students should never lose their tempers, he should never lose his temper with them; and to have the right to say to them, “Rough play often ends in tears”, he should never raise his hand against any of them. [42]

To prevent the students from being irregular, rude or negligent is obviously indispensable; unkind and harmful mischief cannot be tolerated.

But as a general and absolute rule, the teachers and especially the physical education instructors must be a constant living example of the qualities demanded from the students; discipline, regularity, good manners, courage, endurance, patience in effort,are taught much more by example than by words. And as an absolute rule: never to do in front of a child what you forbid him to do.

For the rest, each case implies its own solution, and one must act with tact and discernment.

That is why to be a teacher or an instructor is the best of all disciplines, if one knows how to comply with it. [43]

You must create a discipline for yourself and impose it on yourself at all costs if you want to put an end to vital bad will and mental depressions. Without discipline one cannot do anything in life and all yoga is impossible. [44]

Difficulties on the Way

At Physical Level

… generally those who are against this outer discipline of sports, this concentration on the material realisation, are people who completely lack control over their physical being. And to realise the integral yoga of Sri Aurobindo the control of one's body is a first indispensable step. Those who despise physical activities are people who won't be able to take a single step on the true path of integral yoga, unless they first get rid of their contempt. Control of the body in all its forms is an indispensable basis. A body which dominates you is an enemy; it is a disorder you cannot accept. It is the enlightened will in the mind which should govern the body, and not the body which should impose its law on the mind. When one knows that a thing is bad, one must be capable of not doing it. When one wants something to be realised, one must be able to do it and not be stopped at every step by the body's inability or ill-will or lack of collaboration; and for that one must follow a physical discipline and become master in one's own home. [45]

And even if by discipline and effort you have liberated your mind and your vital of apprehension and fear, it is more difficult to convince the body." [46]

At Vital Level

The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. [47]

At Mental Level

The speculative mind needs discipline for its development. If it is not disciplined methodically, one is always in a sort of a cloud. The vast majority of human beings can harbour the most contradictory ideas in their brains without being in the least troubled by them. [48]

Discipline and Other School of Thoughts

Discipline and Gita

The Gita prescribes to this end a new method of self-discipline. It is to stand back in oneself from the action of the modes and observe this unsteady flux as the Witness seated above the surge of the forces of Nature. He is one who watches but is impartial and indifferent, aloof from them on their own level and in his native posture high above them. As they rise and fall in their waves, the Witness looks, observes, but neither accepts nor for the moment interferes with their course. First there must be the freedom of the impersonal Witness; afterwards there can be the control of the Master, the Ishwara. [49]

Discipline and Raja Yoga [Mental Discipline]

[Rajayoga] insists first on a moral purification of the mentality. This preliminary is of supreme importance; without it the course of the rest of the Rajayoga is likely to be troubled, marred and full of unexpected mental, moral and physical perils. This moral purification is divided in the established system under two heads, five yamas

and five niyamas. The first are rules of moral self-control in conduct such as truth-speaking, abstinence from injury or killing, from theft etc.; but in reality these must be regarded as merely certain main indications of the general need of moral self-control and purity. Yama is, more largely, any self-discipline by which the rajasic egoism and its passions and desires in the human being are conquered and quieted into perfect cessation. The object is to create a moral calm, a void of the passions, and so prepare for the death of egoism in the rajasic human being. The niyamasare equally a discipline of the mind by regular practices of which the highest is meditation on the divine Being, and their object is to create a sattwic calm, purity and preparation for concentration upon which the secure pursuance of the rest of the Yoga can be founded. [50]

It[Rajayoga]commences with the drawing both of the mind and senses from outward things...the real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. [51]

The preliminary movement of Rajayoga is a careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, glad, clear state of mind and heart is established. [52]

Discipline and Hatha -Yoga [Physical Discipline]

The body is not to the Hathayogin a mere mass of living matter, but a mystic bridge between the spiritual and the physical being...The two main members of its physical discipline, to which the others are mere accessories, are āsana, the habituating of the body to certain attitudes of immobility, and prāṇāyāma, the regulated direction and arrestation by exercises of breathing of the vital currents of energy in the body. [53]

Discipline and Dhammapada (Buddha)

There is one thing which is not spoken of here, in the Dhammapada: a supreme disinterestedness and a supreme liberation is to follow the discipline of self-perfection, the march of progress, not with a precise end in view as described here, the liberation of Nirvana, but because this march of progress is the profound law and the purpose of earthly life, the truth of universal existence and because you put yourself in harmony with it, spontaneously, whatever the result may be. [54]

That is to say, ordinary human life, such as it is in the present world, is ruled by the mind; therefore the most important thing is to control one's mind; so we shall follow a graded or "conjugate" discipline, to use the Dhammapada's expression, in order to develop and control our minds.

There are four movements which are usually consecutive, but which in the end may be simultaneous: to observe one’s thoughts is the first, to watch over one’s thoughts is the second, to control one’s thoughts is the third and to master one’s thoughts is the fourth. To observe, to watch over, to control, to master. All that to get rid of an evil mind, for we are told that the man who acts or speaks with an evil mind is followed by suffering as closely as the wheel follows the hoof of a bullock that ploughs or draws the cart. [55]

When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful. [56]

...with the method of the Buddhist discipline, if you follow up within yourself the causes of your way of being, you always find out that persistence in error comes from desire. It is because you have the preference, the desire to feel, to act, to think in a particular way, that you make the mistake. It is not simply because you do not know what is true. You do not know it precisely because you say in a vague, general, imprecise way, "Oh, I want the truth." In fact, if you take a detail, each detail, and put your finger on it, you discover that you are playing the ostrich in order not to see. You put up something uncertain, something vague, a veil, in order not to see behind it. [57]

Buddhist discipline makes you a good master of the mental instrument and mental domain. [58]

But I must say that the scientific method of work is a marvellous discipline; and what is curious is that the method recommended by the Buddha for getting rid of desires and the illusion of the world is also one of the most marvellous disciplines ever known on the earth. They are at the two ends, they are both excellent; those who follow one or the other in all sincerity truly prepare themselves for yoga. A small click, somewhere, is enough to make them leave their fairly narrow point of view on one side or the other so as to be able to enter into an integrality which will lead them to the supreme Truth and mastery. [59]

Yogic Discipline

What is Discipline?

… spiritual discipline, a way of seeking, touching, nearing the Divine Truth, a way which is proper to the potentialities of his nature. [60]

To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life. [61]

The supreme discipline is integral surrender to the Divine and to allow nothing else either in one's feelings or in one's activities. Nothing should ever be omitted from this surrender—that is the supreme and most rigorous discipline. [62]

Why is Discipline Needed?

To Seek the Divine

To discover the Transcendent Divine one has to follow the intellectual discipline, the way of knowledge, and by successive eliminations arrive at the one sole Truth, the Absolute beyond form and time and space. It is a long and difficult path, a very arduous path. Whereas with one’s heart, one can set out to discover the Immanent Divine. And if one knows truly how to love, without desire or egoism, one finds Him very soon, for always He comes to meet you in order to help you. [63]

In the ordinary life a personal, social or traditional constructed rule, standard or ideal is the guide; once the spiritual journey has begun, this must be replaced by an inner and outer rule or way of living necessary for our self-discipline, liberation and perfection, a way of living proper to the path we follow or enjoined by the spiritual guide and master, the Guru, or else dictated by a Guide within us. [64]

This Yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work. This means an inner discipline far more exacting and difficult than mere ethical and physical austerities. One must not enter on this path, far vaster and more arduous than most ways of Yoga, unless one is sure of the psychic call and of one's readiness to go through to the end. [65]

When the sadhaka has followed the discipline of withdrawal from the various identifications of the self with the ego, the mind, the life, the body, he has arrived at realisation by knowledge of a pure, still, self-aware existence, one, undivided, peaceful, inactive, undisturbed by the action of the world. The only relation that this Self seems to have with the world is that of a disinterested Witness not at all involved in or affected or even touched by any of its activities. [66]

But neutrality to the imperfect touches of pleasure and the perverse touches of pain is the first direct and natural result of the soul's self-discipline and the conversion to equal delight can, usually, come only afterwards. The direct transformation of the triple vibration into Ananda is possible, but less easy to the human being. [67]

Self-discipline and self-mastery are the secret; the secret is to find in oneself the source of the Truth and that constant government of the Divine Will which can alone give to each formation its full power and its integral and harmonious realisation… [68]

For Organizing Parts of the Being

You must create a discipline for yourself and impose it on yourself at all costs if you want to put an end to vital bad will and mental depressions. Without discipline one cannot do anything in life and all yoga is impossible. [69]

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. [70]

The stilling of this current, running, circling, repeating thought-mind is the principal part of that silencing of the thought which is one of the most effective disciplines of Yoga. [71]

At first it might seem the straight and right way to silence the mind altogether, to silence the intellect, the mental and personal will, the desire mind and the mind of emotion and sensation, and to allow in that perfect silence the Self, the Spirit, the Divine to disclose himself and leave him to illuminate the being by the supramental light and power and Ananda. And this is indeed a great and powerful discipline. [72]

One of the most powerful aids that yogic discipline can provide to the sportsman is to teach him how to renew his energies by drawing them from the inexhaustible source of universal energy. [73]

To Help Evolution

… spirituality is not a high intellectuality, not idealism, not an ethical turn of mind or moral purity and austerity, not religiosity or an ardent and exalted emotional fervour, not even a compound of all these excellent things; a mental belief, creed or faith, an emotional aspiration, a regulation of conduct according to a religious or ethical formula are not spiritual achievement and experience. These things are of considerable value to mind and life; they are of value to the spiritual evolution itself as preparatory movements disciplining, purifying or giving a suitable form to the nature; but they still belong to the mental evolution,—the beginning of a spiritual realisation, experience, change is not yet there. [74]

How to Cultivate Discipline?

For example, instead of reading any odd thing and chatting and doing anything whatever, if you read only what helps you to follow the path, if you act only in conformity with what can lead you to the divine realisation, if you abolish in yourself all desires and impulses turned towards external things, if you calm your mental being, appease your vital being, if you shut yourself against suggestions coming from outside and become immune to the action of people surrounding you, you create such a spiritual atmosphere that nothing can touch it, and it no longerdepends at all on circumstances or on whom you live with or on the conditions you live in, because you are enclosed in your own spiritual atmosphere. And that is how one obtains it: by turning one’s attention solely to the spiritual life, by reading only what can help in the spiritual life, by doing only what leads you to the spiritual life, and so on. Then you create your own atmosphere. But naturally, if you open all the doors, listen to what people tell you, follow the advice of this one and the inspirations of that one, and are full of desires for outside things, you cannot create a spiritual atmosphere for yourself. You will have an ordinary atmosphere like everybody else. [75]

Rules like these [not reading newspapers, eating a fixed diet, keeping only a few things] are intended to help the vital and physical to come under the discipline of sadhana and not get dispersed in fancies, impulses, self-indulgences; but they must be done simply, not with any sense of superiority or ascetic pride, but as a mere matter of course. [76]

Quite a discipline is needed to create in oneself the many steps which enable the consciousness not to forget what it has experienced up there. It is not an impossible discipline but it is extremely long and requires an unshakable patience, for it is as if you wanted to build up in you a being, a body; and for that you require first of all the necessary knowledge, but also such a prolonged persistence and perseverance as would discourage many. But it is altogether indispensable if you want to take part in the knowledge of your higher being. [77]

So the progress lies in a normal but progressive equilibrium, periods of assimilation—reception, assimilation—and periods of expenditure, and knowing how to balance the two, and alternate them in a rhythm which is your personal can be prolonged, then, with an inner discipline, a method one finds: it has to be one's own method. [78]

A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. [79]

The other side of discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one’s nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty—there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, brings the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us—inner mental, inner vital, inner physical—silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. [80]

Common Errors

In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable. [81]

There are some who, when they are sitting in meditation, get into a state which they think very fine and delightful. They sit self-complacent in it and forget the world; but if they are disturbed, they come out of it angry and restless, because their meditation was interrupted. This is not a sign of spiritual progress or discipline. [82]

It is by an inner discipline and by consecration to the Divine that the powers come to you. But if with your aspiration, your discipline and consecration, an ambition is mixed up, that is, an intention to obtain powers, then if they come to you it is almost like a curse. [83]

When you follow a mental discipline, you must be particularly careful not to imagine or want to have certain experiences, for in this way you can create for yourself the illusion of these experiences. In the domain of yoga, this very strict and severe spontaneity is absolutely indispensable. [84]

For the mind is an instrument of action and formation and not an instrument of knowledge; at each moment it is creating forms. Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence...There are some men who have a very strong formative power of this kind and always they see their formations realised; but because they have not a well-disciplined mental and vital being, they want now one thing and now another and these different or opposite formations and their results collide and clash with one another. And these people wonder how it is that they are living in so great a confusion and disharmony! They do not realise that it is their own thoughts and desires that have built the circumstances around them which seem to them so incoherent and contradictory and make their life almost unbearable. [85]

These are vital perturbations which show themselves in the course of the Sadhana and have to be eliminated. They must not be regarded as natural movements justified by the wrong actions of others and bound to continue so long as there is an external cause. The real cause is internal and it can be got rid of by yogic discipline, vigilance, self-detachment and a quiet but strict rejection. [86]

If the mental and psychic parts are weak and the vital strong and unruly, power is increased by entry into the inner vital, but discrimination and detached vision are deficient; the knowledge, even if increased in force and range, remains turbid and misleading; intelligent self-control may give place to a vast undisciplined impetus or a rigidly disciplined but misguided egoistic action. For the subliminal is still a movement of the Knowledge-Ignorance; it has in it a greater knowledge, but the possibility also of a greater because more self-affirming ignorance. [87]