Author Topic: On Vasana Kshaya (Destruction of Tendencies)  (Read 6085 times)

Ravi.N

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #30 on: November 24, 2012, 09:45:07 AM »
Subramanian/Friends,
Here is the verse 29 of Tiruppavai:

சிற்றம் சிறு காலே வந்து உன்னை சேவித்து உன்
பொற்றாமரை அடியே போற்றும் பொருள் கேளாய்
பெற்றம் மேய்த்து உண்ணும் குலத்தில் பிறந்து நீ
குற்று ஏவல் எங்களைக் கொள்ளாமல் போகாது
இற்றைப் பறை கொள்வான் அன்று காண் கோவிந்தா
எற்றைக்கும் ஏழ் ஏழ் பிறவிக்கும் உன் தன்னோடு
உற்றோமே ஆவோம் உனக்கே நாம் ஆட்செய்வோம்
மற்றை நம் காமங்கள் மாற்றேலோர் எம்பாவாய்.


Chittran sirukale vandhunnaich sevitthu un
Pottramarai adiye pottrum porull kelaay
Pettram meytthunnum kulathil pirandhu nee
Kuttreval engalai kolllamall pogadhu
Ittrai parai kollvaan indru kaan Govinda
Ettraikkum ezheazh piravikkum undrannodu
Vuttrome yavom unakke naam aatcheyvom
Mattrai nam kamangal mattrelor empavai.

Servitors for Ever:
"O Govinda!Listen to why we have come in this the pre-dawn time to pay obeisnace to you and praise your feet that are (precious and beauteous)
as lotus-flowers made of gold you who have been born  in the clan that has the duty to graze the cows and then only take food- you cannot escape from
granting us the privilege to render services to you of the closest kind.
We are not here today only to recive the drum from you but to convey to you our desire to be your kith and kin,and be bonded servitors to you and you alone,for sevens of seven births and for all time to come.Pray,Denude us of whatever desires other than this,O Lord".-Translation by TGN

AndAL is saying-"you who have been born  in the clan that has the duty to graze the cows and then only take food- "-Meaning that the Lord incarnated for the very purpose of 'Grazing The cow'-meaning for the upliftment of the devotees and that it is his duty to do so!
She is also saying that she and all the other devotees(it is always  yaam,naamum,num,etc We,US,and never 'I"!-always in first person Plural)have not approached the Lord for any benefit other than the only desire to be his kith and kin and be in everlasting servitude to him.She is saying that she is prepared to take any number of births if this is granted.She says further that it is upto the Lord to Denude them of any other desire other than this!
From December 1st,The talks on Thiruppavai will begin and go on for the next 45 days  spanning the Holy Month of mArghazhi,at the TGN Foundation premises in anna Nagar,Chennai.
Namaskar.

Subramanian.R

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #31 on: November 24, 2012, 10:19:45 AM »
Dear Ravi,

Excellent. I had to go to the Bank and being Saturday, I had to go early. On return after seeing some half an hour programme on
Pandaripuram Panduranga and his devotees, (today is Guruvayoor Ekadasi),  discoursed by Balaji Bhagavatar in Sri Sankara TV, I saw your post with Verse 29 of TiruppAvai. Here, in this context,  I had many years back  read in one book ( I think by Chandilyan who is novel writer and also a exponent of Sri Vaishnava philosophy), that iRRai paRai koLvan also means - he shall confer moksha (paRai) even here and now  but still we shall prefer to take another  7 X 7 births  only to be his servitors and to to serve him with no other desire in our mind. Something like what Appar Swamigal said.   

There are verses for Nityanusandhanam, daily chanting not only in the month of Margazhi. I think this is one such verse. In Tiruvacahakam,   
it is said, Verse 10 - pAdLam ezhinum keezh soRkazhivu pAda malar....of Tiruvembavai is for nityanusandhanam.

Thanks once again.,

Arunachala Siva.

 

atmavichar100

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #32 on: November 24, 2012, 11:56:38 AM »
I am copy pasting the opinion on Vasanas by Sri Ravi and Subramaniam Sir that I found in another thread as they are very relevant for this discussion and introspection . Vasana Kshaya is a very very important topic in spirituality and one of the reasons for the fall of many people on the spiritual path is their inability to handle their rajasic and tamasic vasanas .

Quote
What is vasana?Whatever rises from nowhere and 'compels' one to do something.This is all what a vasana is,and this cannot be handled by a general 'I am not the Body' mentation.
Further we cannot be eating 'onions' and 'Raddishes' all the time and justify the Belching saying that it is only a 'Vasana'.This is a 'Habit' which is Gross and one has to handle it at the Gross and subtle levels.Stop the eating of 'onions' and 'Radishes' and ensure that one is free from Belching.
Vasana is something that is ordinarily never there in the conscious Living and takes us by surprise by its surfacing;we then become aware of its existence and deal with it by ensuring that its roots are removed and no further possibility exists for their reappearance.
Now do not take it that I am suggesting to avoid eating of the plant onion and Plant Raddish.I am speaking in metaphorical terms-I mean every Rajasic activity(Argueing endlessly,Projecting oneself,thinking that every other person is dumb)-All other 'Vasanas' are easier to handle but the 'self importance' and 'I am knowledgeable' vasana can only be fixed by a Guru who comes down with a sledge Hammer even when the disciple is not conscious of its presence in himself.
Quote
Dear Ravi,

Yes. The vasanas are deeply embedded and one does not know when these would strike us. It is like Hanuman who
suddenly appeared from nowhere and vanquished the ministers, commanders and even Akshyakumara without any
weapons worth the name. Vasana Kshayam needs a Brahmastra - Self Inquiry and  Guru's Grace.

Arunachala Siva.
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #33 on: November 24, 2012, 12:19:15 PM »
Quote
All other 'Vasanas' are easier to handle but the 'self importance' and 'I am knowledgeable' vasana can only be fixed by a Guru who comes down with a sledge Hammer even when the disciple is not conscious of its presence in himself.

Very true .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #34 on: November 24, 2012, 12:25:58 PM »
Quote
The vasanas are deeply embedded and one does not know when these would strike us.
My Yoga Guru Swami Vishnu devananda who was himself a direct disciple of Swami Sivananda and had lot of followers all over the world ,always used to keep the picture of Swami Sivananda and an Idol of Lord Nataraja by his side .When some people asked why does he need to do it when he himself is a Guru to so many people , he used to say that none can say for sure when power of Maya can overcome us and added that even after years of investing in spiritual sadhana one can fall down any time and one always need the Grace of God and Guru to be protected from negative forces and hence he always carries the picture of God and Guru with him and keeps him by side in his room .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Jewell

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #35 on: November 24, 2012, 06:06:22 PM »
Dear Friends,

Regarding vasanas,my thinking is that we are too much preocuped with them,in sense that we are looking on them,and not on the path directly. What i mean is,our thinking about them wont help,only intence sadhana and faith in Guru and God will. That doasnt mean we should not look on them and think,but we should not be obsessed and discouraged with them.
How i see it,we cant change them on force,only with our awareness that they exist,and why they exist.

I believe that Bhagavan words: You cannot have vasanas and have the knowledge are totaly misunderstud. That means we cannot have the knowledge,coz 'WE',the PERSON,cannot have the knowledge. Only when we trancedent the person,be what we are,we will have the knowledge coz then,we will be the knowledge. He never said be perfect,coz person is not the one who will "have' the knowledge in the firrst place. It is not our vasanas that will go,but OUR PERSONALITY,and with it vasanas too,coz they make personality. How can we change the person if it is non existent in the first place? What we are Changing? It is not change that is happening,but disapirance of the person.

Also,our grieff about it wont help,coz we are not accepting them,and that is not surrender! Surrender means accept all what is coming to You,and first of all,accept Yourself. How can we accept Guru totaly,if we dont accept vasanas which are His 'gift' too. We dont need to let them lead us,but then we need a will strong like mountain. But,If we accept them,and with it we accept concequences too,we have a great opportunity to learn something from it. It is a valuable lesson,and it is a bold and honest way. We are open to ourselfs and to Guru. And thats way Guru will protect us,coz we are sincere. And when we dont do that,we denny that side of personality,puting it in subconsciousness,where it waits to emerge again more then before. Thats way we denny it,and in reality,it is still there. Then it is a lie. Then we are in danger to become bitter and closed,and even worse then we was.

Awareness have a great power,to burn everything which comes in touch with it. Slowly,but sertainly,one by one vasanas are burned,or better to say person is going away in fragments. But we need to be deadly honest to ourselfs,and thats way we are letting Gurus Grace to flow freely and do its work.

And some vasanas are bound to be there,coz of many other reasons. Its a God's job,not ours. And that show us also our greed,that we want knowledge all and now,but not prepared to surrender everything to Him. Would we change our vasanas if the Knowledge and Immortality are not promised to us?!

That is something which i saw in myself too,and thats why i am talking about it.

So,from my own experience,and way i see it,we should  not think about vasanas that much,coz it is showing us our selfishess in some way,but we should look on the path,fully aware of everything,and give our heart and soul to Guru,to God,to sadhana,what ever we do.

It is not I,or You,or We who are changing,but it is a disapirance of Us. It is trancedenting,not change!

Sure,it is only my seeing of this subject,and everyone know best for himself.
With love and prayers,
« Last Edit: November 24, 2012, 06:18:02 PM by Jewell »
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Jewell

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #36 on: November 24, 2012, 08:51:56 PM »
Dear Friends,

I wish to add something,on what atmavichar100 said. Like He said,most important thing is integrity in life,living by that what you say and what is your real inner life. I think thats way all those people fall. They preached one thing,judge evrybody different from them,and in the same time,they inner life was something totaly different. There is a conflict. We should be what we are,same from the front door,and same from the back door. So i think,if someone cannot fight his tendencies,he should not teach someone else to fight them and that they are bad.

And,like All grat teachers said,it is not some particular thing sin,or virtue,but our unawareness.

With love and prayers,
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Ravi.N

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #37 on: November 24, 2012, 09:39:09 PM »
The personal effort required is a triple labour of aspiration, rejection and surrender :

 •an aspiration vigilant, constant, unceasing ― the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;

 •rejection of the movements of the lower nature •― rejection of the mind‘s ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind,
 •― rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being,
 •― rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
 
surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.

Sri Aurobindo. SABCL vol.32, The Mother, p 6
« Last Edit: November 24, 2012, 10:18:34 PM by Ravi.N »

atmavichar100

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #38 on: November 24, 2012, 09:46:35 PM »
The personal effort required is a triple labour of aspiration, rejection and surrender :

 •an aspiration vigilant, constant, unceasing ― the mind’s will, the heart’s seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;

 •rejection of the movements of the lower nature •― rejection of the mind‘s ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind,
 •― rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being,
 •― rejection of the physical nature’s stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
 
surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.

Sri Aurobindo   

Ravi is this from Aurobindo's "Letters on Yoga "?
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #39 on: November 24, 2012, 10:08:21 PM »
Friends,
We have to handle everything at its own level:
If it is laziness that is the obstruction,we have to handle at a physical level.
If It is Vital Desire,we have to Channelize it and give it a spiritual turn.
If it is Ego,it should be introspection.
If we have to clean a Room,we pick the Gross things first ,then the finer dust are swept and lastly the finest dust is mopped with a wet cloth.The wetness then dries up on its own without our having to do anything.In spiritual living as well,it requires a similiar approach.The Mind has to be purified through sadhana and it is only such a prepared mind that can be offered to God through surrender or Know Self through self-enquiry.Hence the importance of the topic of vasana Kshaya that Krishna(Atmavichar)has rightly initiated.This has nothing to do with becoming a good Humanbeing,although that is desirable as well.

This is how Sri Ramakrishna puts it:
Constantly you have to chant the name and glories of God and give up worldly thoughts as much as you can. With the greatest effort you may try to bring water into your field for your crops, but it may all leak out through holes in the ridges. Then all your efforts to bring the water by digging a canal will be futile.

Namaskar.

Ravi.N

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #40 on: November 24, 2012, 10:20:56 PM »
Krishna(atmavichar),
You can download 'The Mother with Letters on the Mother' from this site:
http://www.sriaurobindoashram.org/ashram/sriauro/writings.php
Namaskar.

atmavichar100

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #41 on: November 24, 2012, 10:25:43 PM »
Krishna(atmavichar),
You can download 'The Mother with Letters on the Mother' from this site:
http://www.sriaurobindoashram.org/ashram/sriauro/writings.php
Namaskar.
Thanks Ravi .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Jewell

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #42 on: November 24, 2012, 10:27:48 PM »
Dear Sri Ravi, It is not pure mind that should be we give to God. If its pure,then it is God already. We should give God everything now,the way it is. And we dont need mind without tendencies to do selfinquiry. It doasn depend on that at all. We cannot hold to effect,and overlook the cause. Why Bhagavan said selfenquiry is direct approach? Coz of that exactly. Or we dont need to do that,we can chose the mettod we want. But,still,we dont need perfect mind to practice surrender,or anything else. Also, You extracted from Sri Aurobindo part You like and chose,from -rejection. But that is not what He said completely. He didnt approved rejection like rejection,like escapism,but rejection like firm standing where we are. And if we put here all what He said,it will have totaly different meaning. With love and prayers,
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Jewell

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #43 on: November 24, 2012, 10:43:45 PM »
Section Three
RELIGION, MORALITY, IDEALISM AND YOGA

                THE spiritual life (adhyАtma-jИvana), the religious life (dharma-jИvana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance. The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine, but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.
       Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit. As for the question about the ethical life and the need to realise God, it depends on what is meant by fulfilment of the objects of life. If an entry into the spiritual consciousness is part of it, then mere morality will not give it to you.
       Politics as such has nothing to do with the spiritual life. If the spiritual man does anything for his country, it is in order to do the will of the Divine and as part of a divinely appointed work and not from any other common human motive. In none of his acts does he proceed from the common mental and vital motives which move ordinary men but acts out of the truth of the Spirit and from an inner command of which he knows the source.
       The kind of worship (pУjА) spoken of in the letter belongs to the religious life. It can, if rightly done in the deepest religious spirit, prepare the mind and heart to some extent but no more. But if worship is done as a part of meditation or with a true aspiration to the spiritual reality and the spiritual consciousness and with the yearning for contact and union with the Divine, then it can be spiritually effective.
       If you have a sincere aspiration to the spiritual change in your heart and soul, then you will find the way and the Guide. A mere mental seeking and questioning are not enough to open the doors of the Spirit.

It is correct, religions at best modify only the surface of the nature. Moreover, they degenerate very soon into a routine of ceremonial habitual worship and fixed dogmas.

I do not take the same view of the Hindu religion as J. Religion is always imperfect because it is a mixture of man's spirituality with his endeavours that come in in trying to sublimate ignorantly his lower nature. Hindu religion appears to me as a cathedral-temple, half in ruins, noble in the mass, often fantastic in detail but always fantastic with a significance – crumbling or badly outworn in places, but a cathedral-temple in which service is still done to the Unseen and its real presence can be felt by those who enter with the right spirit. The outer social structure which it built for its approach is another matter.

***

I regard the spiritual history of mankind and especially of India as a constant development of a divine purpose, not a book that is closed, the lines of which have to be constantly repeated. Even the Upanishads and the Gita were not final though everything may be there in seed. In this development the recent spiritual history of India is a very important stage and the names I mentioned had a special prominence in my thought at the time – they seemed to me to indicate the lines from which the future spiritual development had most directly to proceed, not staying but passing on. I may say that it is far from my purpose to propagate any religion, new or old, for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.

Vairagya is certainly one way of progressing towards the goal – the traditional way and a drastic if painful one. To lose the desire for human vital enjoyments, to lose the passion for literary or other success, praise, fame, to lose even the insistence on spiritual success, the inner bhoga of yoga, have always been recognised as steps towards the goal – provided one keeps the one insistence on the Divine. I prefer myself the calmer way of equality, the way pointed out by Krishna, rather than the more   painful one of Vairagya. But if the compulsion in one's nature or the compulsion of one's inner being forcing its way by that means through the difficulties of the nature is on that line, it must be recognised as a valid line. What has to be got rid of in that case is the note of despair in the vital which responds to the cry you speak of – that it will never gain the Divine because it has not yet got the Divine or that there has been no progress. There has certainly been a progress, this greater push of the psychic, this very detachment itself always growing somewhere in you. The thing is to hold on, not to cut the cord which is pulling you up because it hurts the hands, to keep the one insistence if all the others fall away from you.
       It is evident that something in you, continuing the unfinished curve of a past life, is pushing you on this path of Vairagya and the more stormy way of Bhakti, – in spite of our preference for a less painful one and yours also, – something that is determined to be drastic with the outer nature so as to make itself free to fulfil its secret aspiration. But do not listen to these suggestions of the voice that says, "You shall not succeed and it is no use trying." That is a thing that need never be said in the Way of the Spirit, however difficult it may seem at the moment to be. Keep through all the aspiration which you express so beautifully in your poems; for it is certainly there and comes out from the depths, and if it is the cause of suffering, – as great aspirations are, in a world and nature where there is so much to oppose them, – it is also the promise and surety of emergence and victory in the future.

***

I have objected in the past to Vairagya of the ascetic kind and the tamasic kind. By the tamasic kind I mean that spirit which comes defeated from life, not because it is really disgusted with life, but because it could not cope with it or conquer its prizes; for it comes to yoga as a kind of asylum for the maimed or weak and to the Divine as a consolation prize for the failed boys in the world-class. The Vairagya of one who has tasted the world's gifts or prizes but found them insufficient or finally tasteless and turns away towards a higher and more beautiful ideal or the Vairagya of one who has done his part in life's battles but seen that something greater is demanded of the soul, is perfectly helpful and a good gate to the yoga. Also the sattwic Vairagya which has learnt what life is and turns to what is above and behind life. By the ascetic Vairagya I mean that which denies life and world altogether and wants to disappear into the Indefinable – I object to it for those who come to this yoga because it is incompatible with my aim which is to bring the Divine into life. But if one is satisfied with life as it is, then there is no reason to seek to bring the Divine into life, – so Vairagya in the sense of dissatisfaction with life as it is is perfectly admissible and even in a certain sense indispensable for my yoga.

***

I quite acknowledge the utility of a temporary state of Vairagya as an antidote to the too strong pull of the vital. But Vairagya always tends to a turning away from life and the tamasic element in Vairagya – despair, depression, etc. – dilapidates the fire of the being and may lead in some cases to falling between two stools so that one loses earth and misses heaven. I therefore prefer to replace Vairagya by a firm and quiet rejection of what has to be rejected – sex, vanity, ego-centrism, attachment, etc. – but that does not include rejection of the activities and powers that can be made instruments of the sadhana and the divine work, such as art, music, poetry, etc., though these have to find a new spiritual or psychic base, a deeper inspiration, a turn towards the Divine or things divine. Yoga can be done without the rejection of life, without killing or impairing the life-joy or the vital force.

Sri Aurobindo
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Jewell

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Re: On Vasana Kshaya (Destruction of Tendencies)
« Reply #44 on: November 24, 2012, 10:54:47 PM »
There is the sattwic Vairagya – but many people have the rajasic or tamasic kind. The rajasic is carried by a revolt against the conditions of one's own life, the tamasic arises from dissatisfaction, disappointment, a feeling of inability to succeed or face life, a crushing under the grips and pains of life. These bring a sense of the vanity of existence, a desire to seek something less miserable, more sure and happy or else to seek a liberation from existence here, but they do not bring immediately a luminous aspiration or pure aspiration with peace and joy for the spiritual attainment.

***

The passage through sattwa is the ordinary idea of yoga, it is the preparation and purification by the yama-niyama of Patanjali or by other means in other yogas, e.g., saintliness in the bhakti schools, the eightfold path in Buddhism, etc., etc. In our yoga the evolution through sattwa is replaced by the cultivation of equanimity, samatА, and by the psychic transformation.

***

Obviously, the rajasic movements are likely to create more trouble in sadhana than the sattwic ones. The greatest difficulty of the sattwic man is the snare of virtue and self-righteousness, the ties of philanthropy, mental idealisations, family affections, etc., but except the first, these are, though difficult, still not so difficult to surpass or else transform. Sometimes, however, these things are as sticky as the rajasic difficulties.

The principle of life which I seek to establish is spiritual. Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral – as if there were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher, not lower than the moral – it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.

***

The beliefs you speak of with regard to right and wrong, beauty and ugliness etc. are necessary for the human being and for the guidance of his life. He cannot do without the distinctions they involve. But in a higher consciousness when he enters into the Light or is touched by it, these distinctions disappear, for he is then approaching the eternal and infinite good and right which he reaches perfectly when he is able to enter into the Truth-Consciousness or supermind. The belief in the guidance of God is also justified by spiritual experience and is very necessary for the sadhana; this also rises to its highest and completest truth when one enters into the Light.
       What you say about prayer is correct. That is the highest kind of prayer, but the other kind also (i.e., the more personal) is permissible and even desirable. All prayer rightly offered brings us closer to the Divine and establishes a right relation with Him.
       The obstacles you speak of are the ordinary obstacles in the sadhana, brought up by parts of the being, especially through vital disturbance and physical inertia, movements which have to be gradually worked out of the consciousness.

Everything depends upon the aim you put before you. If, for the realisation of one's spiritual aim, it is necessary to give up the ordinary life of the Ignorance (saМsАra), it must be done; the claim of the ordinary life cannot stand against that of the spirit.
       If a yoga of works alone is chosen as the path, then one may remain in the saМsАra, but it will be freely, as a field of action and not from any sense of obligation; for the yogin must be free inwardly from all ties and attachments. On the other hand, there is no necessity to live the family life – one can leave it and take any kind of works as a field of action.
       In the yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise, it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.
       One becomes tamasic by leaving the ordinary actions and life, only if the vital is so accustomed to draw its motives of energy from the ordinary consciousness and its desires and activities that if it loses them, it loses all joy and charm and energy of existence. But if one has a spiritual aim and an inner life and the vital part accepts them, then it draws its energies from within and there is no danger of one's being tamasic.

***

It is not absolutely necessary to abandon the ordinary life in order to seek after the Light or to practise yoga. This is usually done by those who want to make a clean cut, to live a purely religious or exclusively inner and spiritual life, to renounce the world entirely and to depart from the cosmic existence by cessation of the human birth and passing away into some higher state or into the transcendental Reality. Otherwise, it is only necessary when the pressure of the inner urge becomes so great that the pursuit of the ordinary life is no longer compatible with the pursuit of the dominant spiritual objective. Till then what is necessary is a power to practise an inner isolation, to be able to retire within oneself and concentrate at any time on the necessary spiritual purpose. There must also be a power to deal with the ordinary outer life from a new inner attitude and one can then make the happenings of that life itself a means for the inner change of nature and the growth in spiritual experience.

It is no use entertaining these feelings. One has to see what the world is without becoming bitter; for the bitterness comes from one's own ego and its disappointed expectations. If one wants the victory of the Divine, one must achieve it in oneself first.

***

To concentrate most on one's own spiritual growth and experience is the first necessity of the sadhak – to be eager to help others draws away from the inner work. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.

***

All this insistence upon action is absurd if one has not the light by which to act. "Yoga must include life and not exclude it" does not mean that we are bound to accept life as it is with all its stumbling ignorance and misery and the obscure confusion of human will and reason and impulse and instinct which it expresses. The advocates of action think that by human intellect and energy making an always new rush, everything can be put right; the present state of the world after a development of the intellect and a stupendous output of energy for which there is no historical parallel is a signal proof of the emptiness of the illusion under which they labour. Yoga takes the stand that it is only by a change of consciousness that the true basis of life can be discovered; from within outward is indeed the rule. But  within does not mean some quarter inch behind the surface. One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us.

Sri Aurobindo

Dear Friends,

I have put these words from Sri Arobindo because they take in account tendencies,and the main misunderstanding betwean them,religious life,spirituality and changing. [/b][/size]
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