Yoga of Perfect Sight

About Sadhana

When in Pondicherry I feel your presence most of the time. But when I am on my way back to Delhi, even on reaching Madras it fades away. Why is that so? How could I preserve it everywhere?

It is easier to feel the presence in the atmosphere of the Ashram than outside it. But that is only an initial difficulty which one can overcome by a steadiness in the call and a constant opening of oneself to the influence.

Sri Aurobindo, Letters on Himself and the Ashram: The Atmosphere of the Ashram

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A gentleman from Kashmir was staying in a hotel at Madras. He could read anything with the help of one of his fingers while his eyes were completely bandaged. I went to see him simply to gain some knowledge for the treatment of the blind. He said, "All this is due to improvement in the inner vision. If you want to improve your inner vision, just try this: place a lighted candle in front and gaze at the bright colour of the flame as long as you can. When you feel any strain close the eyes and imagine as if it is quite dark before the eyes or imagine some interesting or pleasant object. This is better practised at bed-time."

I tried it for the first time at Bangalore just before going to bed. Well, during the sleep some fearful object appeared before me. I got frightened and remembered Lord Krishna. The object soon vanished. After sometime another came, and that too disappeared when I thought of Lord Krishna. Then I understood that all that was due to my gazing on the flame. So I decided not to practise it or, if at all, only at Pondicherry.

Well, was that really due to the gazing at the flame? Should I attempt it here?

This gazing on a flame or on a bright spot is the traditional means used by many Yogins for concentration or for awakening of the inner consciousness and vision. You seem to have gone by this gazing into a kind of surface (not deep) trance, which is indeed one of its first results and begun to see things probably on the vital plane. I do not know what were the "dreadful objects" you saw, but that dreadfulness is the character of many things first seen on that plane, especially when Crossing its threshold by such means. You should not employ them, I think, for they are quite unnecessary and, besides, they may lead to a passive concentration in which one is open to all sorts of things and cannot choose the right ones.

On the 4th August, at Madras, I felt as if there was a wooden temple. The light was passing out through its holes. When the door came in front of me, I saw Lord Krishna standing by the side of a cow. Is that all from an inner vision?

You say you felt—it was only an impression or you saw in a mental vision or other image? If the latter it was the inner vision—if only a feeling, then the vision was deep within veiled by the mind and what you got was only an impression of it thrown upon the mind.

On the 5th August. at Madras, while offering prayers I felt myself sitting under the trees and offering prayers to Lord Krishna. What does it mean?

It was a mental experience—you put yourself in contact with Krishna and it took that form in your mind.

At about 5 p.m. yesterday I was taking some physical exercise. In the course of it I experienced as if you were doing the exercise for me! That happened only for a short while and yet seemed so delightful. But when I tried to keep up with that imagination continuously, it vanished. I am at a loss to understand what it meant.

It was not an imagination, but an experience. When such an experience occurs, the attempt to take hold of it mentally and continue it may on the contrary interrupt it. It is best to let it continue of itself—if it ceases, it is likely to recur.

Sri Aurobindo, Letters on Yoga - III: Suggestions for Dealing with Experiences

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This morning while sitting on my terrace I was offering my prayers to God. All on a sudden I got into this vision:

An earthen pot black in colour surged up before me. Flames were coming out of it. They went on increasing and with them some black things were coming out in large numbers. These things assembled on a wall and seemed to be some beings. Then the flames went on decreasing. The black things lessened. Later on all the flames vanished and there remained no black things within them. The final appearance of the flames was reddish golden yellow free from any impurity. Afterwards the pot burst into pieces and Lord Krishna and Radha appeared. The light seemed to be very intense around them.

My own explanation of the vision:

The earthen pot was my body. The black things the weaknesses and the hostile forces. The fire was the Divine's love. Lord Krishna represented the Divine and Radha the Mother.

Your explanation is fairly correct. But the pot was not the body, it was the old physical consciousness, and the flame was the flame of purification, Agni Pavaka. The reddish golden yellow colour indicates the flame of the Truth in the physical.

After the above experience the vision changed. Now I was talking with the Mother just as I had done yesterday (during my interview). The whole arrangement of her room was the same. At a distance from this room I noticed a temple of Goddess Durga in which there appeared many lights before the feet of the Goddess. These lights were sometimes four, sometimes one, sometimes many in number. The single light was very white, and in size bigger than all the others.

The lights are the Mother's Powers—many in number. The white light is her own characteristic power, that of the Divine Consciousness in its essence—the four are probably those of her four principal powers described in the book "The Mother".

Sri Aurobindo, The Mother with Letters on The Mother: Lights and the Mother

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What you see is a symbolic image of the Mother in the various actions of her Powers, one, fourfold and manifold.

I have egoistic desires and passions. I want them to be removed totally from me. What should be done for that?

It is a matter of self-discipline and opening of the being to the Divine.

I want to start every action of mine after knowing the Divine Will. But how to find out the Divine Will?

It needs a quiet mind—in the quiet mind turned towards the Divine, the initiation comes of the Divine Will and the right way to do it.

Sri Aurobindo, Letters on Yoga - II: Becoming Conscious in Work

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When in Pondicherry, I sometimes remember my children (residing in Delhi) and feel a little sorry. But I am soon awakened to the truth that there is nothing in the world to love except the Divine. This struggle goes on. How to be relieved of it?

It is as the love of the Divine grows that the other things cease to trouble the mind.

Sri Aurobindo, Letters on Yoga - IV: Human Relations and the Spiritual Life

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Today when I was taking my food I noticed for a moment that Lord Krishna was taking it with my spoon. I had a smile from him and then the figure disappeared.

That is an experience sadhaks often have—that it is the Divine who is taking the meal.

While sitting for meditation I see the figure of the Divine at two different places. One on the forehead and the other somewhere in the mind. It seems easier to hold the image for sometime in the first than in the second place.

There is a centre of consciousness (chakra) in the forehead which is among other things the direct centre of inner vision—that is why it is easier to hold the image there. The other must be a mental image and can be held long only if the mind is very still.

Today during prayer-time I felt as if there was a mountain beyond a sea. The saints were going to the mountain. They invited me to join them. But I said, "I have been sent here (on the earth) by the Divine to perform certain duties; hence it is not the time for me to accompany you." Then a vague image of Lord Krishna appeared before me and approved of my statement. What does all this indicate?

It indicates probably that the possibility of a spiritual realisation (the mountain) beyond life (the sea) such as the Sanyasins seek was put before you. Your refusal saying that you had a work to do for the Divine in the world and could not leave it and your answer was approved by the Divine.

Yesterday evening, an Ashramite and I had a talk about snakes. The same night during my sleep I saw a big snake coming out of a basket kept in a cupboard. Seeing the snake I got very frightened, got up from the bed and went to my neighbour Venkatraman. He at once came to my room. Then I read a book of the teachings of Sri Ramakrishna. After a time, I went to sleep again, placing your photograph under my pillow. Then there was no dreadful dream and I slept well.

What was that nightmare due to? Kindly keep me under your protection so that such terrifying figures may not appear before me.

It must have been merely because you talked of snakes—it created an impression in the mind which came up from the subconscient in sleep. Fear of things seen in sleep or vision should be altogether dismissed—the attitude taken should be that the divine protection is with you and these things cannot harm you.

I kept the photos of the Mother and yourself in front of me and then began to meditate. Through them I prayed to you to grant me happiness while I was here, and also for some experience as I could not have any for a long time. Afterwards I felt the reflection of your photo in my heart. Later I felt as if there was no body except the head. In the place of my body there appeared a house where Lord Krishna as a boy was playing on a flute, sitting in a cradle. His mother and some other persons were moving the cradle forward and backward. I experienced happiness.

After the meditation I went to take my meal. On the way I felt the presence sometimes of yourself and sometimes of Lord Krishna.

All these are experiences attended by mental images. It is your aspiration that awakes these forms and brings an answer in this kind of experiences which are preparing your consciousness for a more lasting and profound kind about which you yourself will not have any questioning—for they will be too vivid and real for that.

Your experience about the head and body would seem to indicate that the natural centre for your sadhana is in the heart and not in the head. If it is so, it is in the heart-centre (not the physical heart, but the cardiac centre in the middle of the chest) that you must concentrate, for there will be the focus of your experiences.

X asks me to write you this for herself: “I feel the Mother’s presence in my heart. I have not so much devotion that I can get an opportunity to see you. I pray for your blessings for the shortcomings of my worldly life."

Convey to her our blessings. Devotion and all else will develop if she makes the presence she feels the centre of her life, referring and offering all to it.

During my evening prayer your image surged up before me and thus I talked with it: "I do nor want anything except your presence within me." Kindly explain.

It is something that took place in the mind—it can hardly be called an experience.

Mother, I pray to you to arrange for Sri Aurobindo's Darshan once before I go from here. I understand it is against the rule. But I do feel that for a bhakta there is no rule.

I am afraid it is impossible. No separate personal darshan can he given at this stage—it is not a rule, it is a necessity for the work that Sri Aurobindo is doing.

Sri Aurobindo, Letters on Himself and the Ashram: Does Not Grant Interviews or Personal Darshans

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I do not yet know if I am on the path of the true consciousness. I pray to you for some directions that may take me easily to the Truth.

What has developed in you is a power of true inner vision—this will help you to enter through it into touch with the Divine; you have only to let it develop. Two other things have to develop—the feeling of the Divine Presence and Power and inspiration behind your actions, and the inner contact with myself and with the Mother. Aspire with faith and sincerity and these will come. I do not wish to give any more precise instructions until I see what happens in you during your stay here—for although the path is common to all, each man has his own way of following it.

Sri Aurobindo, Letters on Yoga - III: The Value of Visions

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Last evening I had the vision that you were standing in front of me. I requested you, "Kindly take me to the Divine." You asked me to follow you; and then you escorted me to a mountain. We climbed on and on till we attained a very high peak where the temple of Mother Durga was located. I bowed and got her blessings. Afterwards we ascended farther on where Lord Krishna was. Making my pranams I received his blessings. Then I prayed to the Lord, "Please grant me peace and wisdom." He replied, "These things, you can have from Sri Aurobindo." Later we returned home.

It is a mental vision, the images being supplied by the mind. The mountain always represents the ascending hill of existence with the Divine to be reached on the summit. In your vision you got the contact with the Divine and were told to seek peace and knowledge from me.

Then I felt as if the Mother had been standing on the terrace silently, with closed eyes, and all the sadhaks standing below. It was evening.

That again is a mental vision. These mental visions are meant to bring in the mind the influence of the things they represent—here the effect of the Mother's meditation and blessing in the evening.

Is there any probability of my encountering the hostile forces? If so, how to face them?

It is better not to trouble about the hostile forces. Keep your aspiration living and sincere and call in the Divine in each thing and each moment for support and all that you feel or need and keep yourself open to us. That is the easiest way to the Divine. If you begin to concern yourself with the hostile forces, you will only make the path difficult and troublesome.

Sri Aurobindo, Letters on Yoga - IV: Dealing with Hostile Attacks

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Today before taking my lunch I remembered you, but you did not appear before me. That made me impatient. I saw the Mother in a vision. She spoke to me: "Do not be impatient, my child, he will be coming just now." I waited for some more time. But still you did not appear. That made me impatient all the more, I was on the point of weeping when the gracious Mother again consoled me. Soon a faint image of you rose up before me, and I began to take my food. What is this state?

It is probably the growth of the need for some kind of contact of which the image is the vehicle.

While offering my evening prayers, again I saw different images but they were vague and faint. How then to develop these images? Are they real?

Nothing has to be done to develop them. They develop of themselves by the growing practice of seeing. What was faint becomes clear, what was incomplete becomes complete.

One cannot say in a general way that they are real or unreal.

Some are formations of the mind—some are images that come to the sight of themselves—some are images of real things that show themselves and, indirectly, to the sight—others are true pictures not merely images.

Sri Aurobindo, Letters on Yoga - III: Kinds of Vision

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Last night I saw you and Lord Krishna in my dreams, but I forgot everything in the morning. When I woke up I was rather wondering whether I was sleeping or awake and whether I was meditating or seeing dreams! What was really that state?

If I understand correctly what you write, it must be a state between the ordinary sleep and waking—but possibly a state of inner wakefulness, such as one gets when one goes inside in meditation.

How to concentrate on the heart centre?

“You can concentrate the consciousness any where in any centre. You have only to think of yourself as centrally there and try to fix and keep that. A strain or strong effort to do so is not necessary, a quiet and steady dwelling on the idea—after a time you will feel something there which you can recognise as consciousness steady and central and from there one can think, receive, originate action.

“Most people associate consciousness with the brain or head because that is the centre for intellectual thought and mental vision, but consciousness is not limited to that kind of thought or vision,—it is everywhere in the system and there are several centres of it. e.g., the centre for emotion is not in the brain but in the heart—the originating centre of vital desire is still lower down.

“The two main places where one can centre the consciousness for Yoga are in the head and in the heart—the mind centre and the soul centre.”

Sri Aurobindo, Letters on Yoga - II: Concentration and Meditation

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On the night of the 11th meditated for some time before going to bed. I soon felt as if there was a very bright sun. Its rays were passing through my chest and falling on Sri Aurobindo's picture-image present in my heart centre. Due to the rays the picture-image began to shine so much that the reflection was dazzling my eyes! I began to ask myself what this was. Soon the idea came that I was having an experience. I got up, put on the light and, lest I should forget afterwards, wrote down a short account.

Now I want to ask you two questions. Was it really an experience? Would it have developed further had I not got up abruptly to note it down?

The sun is the symbol of the concentrated light of Truth. The experience indicated that the light of Truth was entering into the heart centre and pressing for the change of your experiences which are still in the mind to the deeper spiritual experience which can be not merely a preparation but the firm foundation of your sadhana.

It is possible that something more might have happened—at any rate an experience should be allowed its full time whether to develop or have its full effect. It should not be interrupted except in case of necessity—or, of course, if it is not a good experience.

Last evening I saw clear visions of Lord Krishna. This morning I saw Sri Aurobindo standing on a lotus. I talked and smiled to him. I also felt as if Lord Krishna was giving motion to the Sudarshan Chakra. What does it all indicate?

These are the usual mental images. The chakra symbolises the action of Sri Krishna's force—the action of the Divine in you is already beginning to be clear and strong, but realisation of the Divine behind it is still faint.

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16 September 1934

To keep the consciousness awake you must set apart a certain time every day for concentration and remembering the Mother and keeping yourself in contact with us. What is gained is not lost by interruption, but it goes behind and may take time to come out again—so the thread should not be cut.

Sri Aurobindo, Letters on Yoga - II: Concentration and Meditation

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Your intuitions about the boy show that that faculty is awake in you; but you did not go because, as events proved, it was not necessary. The restlessness came from the vital; one should reject this reaction and act in perfect calm, keeping confidence in the Divine.

What you heard from inside is partly true. That is to say, there was no harm in taking advantage of any help you could get from the Maharaja; but there should be no eagerness; whatever offers itself should be taken as corning from the Mother. Eagerness disturbs the working of the forces and often creates obstacles.

Our blessings and protection are with you always.

Sometimes I feel sleepy during meditation. Then the more I meditate the more strain I feel. Could you kindly show some means to avoid this sleep?

I do not think the sleep can be avoided altogether. It will change by practice into a conscious inward condition in which you see and experience inner things.

What is the best time for meditation?

It depends on when one is most free.

When in the outside world, I have to face certain worries: hospital duties, the ideas of my patients, my family troubles. How to keep free from these anxieties?

That is very difficult at the beginning. It is only by the concentration deepening until you get more and more absorbed inside in some inner experience that these things fall away.

By this time you must have studied my nature well. Would you please give some direction to improve my inner consciousness?

(1) Offer yourself more and more—all the consciousness, all that happens in it, all your work and action.

(2) If you have faults and weaknesses, hold them up before the Divine to be changed or abolished.

(3) Try to do what I told you, concentrate in the heart till you constantly feel the Presence there.

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6 October 1934

The weeping that rises in your offering of prayers is a psychic movement and a form of bhakti and aspiration welling up from within.

Keep a complete trust and work. You have a sufficient openness in you in your work for the Power to act; but a complete faith and courage are needed.

Our blessings are with you.

During the Pranam ceremony the Mother meditates for a few minutes; on what does she meditate?

Whatever is needed for the sadhana the Mother concentrates to bring that down from the Divine.

When the sadhak goes to her, looks at her and bows down to her, what does she say to him in silence?

Whatever is needed for the individual sadhak and his progress.

During that time, what is the significance of her pressing the occiput of the sadhak?

It is usually to get rid of any resistance or obstacle that there may be in the mind—such as habits of thought, preconceived ideas, wrong notions, mental obscurity, inertia, etc.

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6 May 1934

Now I know the secret of the Pranam. When a sadhak bows down before the Mother, she sees in him the Mother-soul and prays to her to give him love, faith or anything else according to the meaning of the flower she gives to him. In this way a certain power is developed in the sadhak unconsciously. Am I right in this understanding?

It is not quite like that. Mother puts the force into the sadhak and the power is felt by the sadhak sometimes consciously; but more often he receives it unconsciously. The sooner or later development of it depends on his condition and his response.

I had no time to write as the time about the 24th and after was very busy. I have received your letters and am glad to see that you are open to the Force and the work is proceeding well.

The experiences you have had indicate contact with the Mother Durga's force and reception of it. The red light round the heart is the light of that force.

I think it would be better to put the photo in the book—let the book stand on its merit with the Force behind it.

The blessings of the Mother and mine are with you and yours.

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14 August 1934

This morning I was experiencing that Sri Aurobindo was doing yajna inside my body and the flames of the fire were very bright. What does it indicate?

It is an image of the Yoga, regarded as a sacrifice to the Divine. The fire is the fire of purification and Tapasya.

Sri Aurobindo was taking me towards heaven in a Viman (like an aeroplane) along a zig-zag way. I felt myself as if divided into two Agarwals—one with Sri Aurobindo and the other offering prayers below. First Sri Aurobindo took me to Lord Shiva and then to Lord Krishna. Both of us bowed at the Lord's feet. The Lord enquired about me and Sri Aurobindo said, "He is my shishya (disciple)."

It is a mental formation trying to render some experience on the mental plane. The two Agarwals were two parts of your being. What was true experience was the ascent of the consciousness towards higher regions of consciousness.

At the evening prayer time Mother Durga was standing and burning fire and it was all bright due to firelight. Then I saw a bright light coming from above and shining on my heart like a torch light. Then the heart became red and red light was inside. Its shape was like a red glass box.

The experiences indicate contact with the Mother Durga's force and reception of it. The red light round the heart is the light of that force.

I was suffering from fever. In the night many, fearful beings came before me though I was awake. I said to them, "I am under the protection of Sri Aurobindo. Sri Krishna's Sudershan Chakra will cut you in pieces." Then actually the Chakra appeared and was cutting them in pieces. At one time I saw a fire on a mountain.

Later on I saw Mother Durga telling me that I was under the protection of Sri Aurobindo. Then the Mother spoke to Sri Aurobindo, "I am much pleased with his bhakti, keep him under your special care." Then I saw Mother Mahalaxmi and the heart centre was shining and Sri Aurobindo was sitting there. What do these visions indicate?

The illness you had and the depressing suggestions and fearful shapes came as an adverse attack, the other visions of the Powers of the Mother and the assurances you received were the answers that came through your psychic being calling the Divine. Whatever adverse things present themselves you must meet them with courage and they will disappear and the help come. Faith and courage are the true attitude to keep in life and work always and in the spiritual experience also. It is the fire of aspiration and the fire of faith and courage which you saw coming up from the mountain. The mountain is the symbol of embodied consciousness based upon the earth but rising up towards the Divine.

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25 April 1935

I was sitting in a cart and busy in my prayers to the Divine. Sri Aurobindo was taking the cart high up.

The image of journeying always signifies a movement in life or a progress in sadhana.

Sri Aurobindo, Letters on Yoga - III: The Human World

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31 July 1936

A big light above my head and several other small lights were shining in the head and the vertebral column but the source of all of them was high above. Then I saw as if Sri Aurobindo was handling a bright flame in my heart. When I was absorbed in my meditation I was seeing some light around me. At one time a very bright light was descending and entering into my heart. Also I was feeling some sweet fragrance. What do these lights indicate?

Lights or rays of light are always sign of the higher consciousness working in the being.

I was going high up, at the top there was some light but not very distinct. The tears were flowing all the time. After the meditation I found the head heavy.

Some part of consciousness must have gone up above.

This morning during meditation I found myself sleeping. Then suddenly a fire-place with charcoal appeared and the red bright fire was peeping through the charcoal.

It is a symbol of the condition in which there is the fire of aspiration below but there is tamas or dullness on the surface.

While reading Bases of Yoga I felt as if someone from inside was reading the book. Was it the psychic being?

Sri Aurobindo: No—the inner mental being.

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14 August 1936

Worldly thoughts were disturbing the meditation, so I imagined a 'Chakra' (round disc) moving fast around my head and preventing all thoughts entering into my head. Soon I found the mind quite silent and in deep meditation and experienced an intense light and the consciousness had a long upward journey.

What is the significance of the 'Chakra'?

A spiritual fire acting there.

I was remembering the Divine Mother; soon a dark woman wearing a hat appeared before me and said, "I am Mother". I doubted and told her to go away. Then she disappeared.

A power of darkness, I suppose such powers often try to pass themselves as the Mother or as the Divine or as one of the Godheads.

I was seeing a silver swing on a lotus flower, on which the Divine Mother was sitting. A bright light appeared at the top of the silver and spread all around.

A lotus flower indicates the open Consciousness.

Sri Aurobindo, Letters on Yoga - III: The Plant World

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17 August 1936

Often I see in inner vision fire, lights, stars, light corning from the sun. Suddenly a bright sun appeared and the rays entered the head and I felt great heaviness. What do these lights indicate?

Fire, lights, sun, moon are the usual symbols and seen by most in the sadhana. They indicate movement or action of inner forces—the sun means the inner truth.

Sri Aurobindo, Letters on Yoga - III: Sun, Moon, Star, Fire

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