EMPTINESS AND FULLNESS       The year 1934         In the afternoons I feel a voidness in the consciousness. It increases greatly during the general evening Meditation. This voidness is a new thing for me. Kindly explain it.       The voidness (if by that you mean silence and emptiness of thoughts, movements etc.) is the basic condition into which the higher consciousness can flow.         This morning and evening my consciousness was silent and receptive as usual; it received the Mother's grace and at the same time felt a voidness. That is, there was no movement, inner or outer.       The voidness is the best condition for a full receptivity.

THE PHYSICAL BEING       The Year 1933       Can I not command my body to cut down its sleep to two or three hours only? I have heard that many Yogis are able to minimise their sleep.       It is not possible to do at once what you like with the body. If the body is told to sleep only 2 or 3 hours, it may follow if the will is strong enough — but afterwards it may get exceedingly strained and even break down for want of needed rest. The yogis who minimise their sleep succeed only after a long tapasya in which they learn how to control the forces of Nature governing the body.       How is one to get out of one's limited physical personality?       Getting ou

      THE IMPULSE TOWARDS LAYA         When the human soul has reached perfection of the spiritual state it feels the attraction of laya irresistible. It feels that the purpose for which it was sent here on earth is accomplished and it must at once return to and rest in the Divine above, unless it is a special soul, an Avatar.       If it were so, then the soul would have to go into laya. Avatar or no Avatar. For if the purpose for which it is here is fulfilled, then there is no reason for it to remain any longer here.         When the old Yogis made spiritualisation their goal, it was not because they were weak, ignorant and selfish, seeking their own personal

SUPERMIND AND THE OTHER PLANES OF HIGHER KNOWLEDGE         Since all is created from Ananda, contained and held by Ananda (I don't know if 'created' is the right word), from where have pain and misery, grief and sorrow, depression and darkness come?       Through Ignorance, Division and separative Ego.         Is every plane or everything below the Supermind influenced more or less by the Ignorance? I gather that the planes from the Higher Mind to the Over-mind are also of the spiritual consciousness.       The planes below are of the spiritual consciousness, but when there is a dynamic action from them, it is always a mixe

      THE MOTHER AND FLOWERS*           What is the meaning behind the Mother's giving us flowers — I mean, what does she try to do to us?       Simply to put the power indicated upon you if you are willing to receive it. It is a progress suggested and offered.         It is said that the five petals of the flower called "Psychological Perfection" mean love, bhakti, surrender, sincerity and faith. But today she gave me this flower with six petals. What does the sixth petal indicate?       The five are purity (not love), devotion etc. The sixth is steadfastness (stability, etc.).         This morning the Mother gave me a flower signifying "The Divi

RECEPTIVITY AND ASSIMILATION       The year 1934         Aspiration is intense in the morning, then diminishes, and in the evening the consciousness becomes calm and quiet. Is this the rule in such matters?       It is quite usual to have such periods in the day. The consciousness needs time for rest and assimilation, it cannot be at the same pitch of intensity at all times. During the assimilation a calm quietude is the proper condition.         Should not one tend the consciousness towards offering at all times?       Unless it is a period of quiet peace in which there is no disturbance. Such periods are very useful for assimilation.  

THE PURUSHA AND THE PRAKRITI         The year 1933         Can a beginner get a distinct answer from the Purusha?       The Purusha does not talk. It is a movement of consciousness— a movement of consent or refusal.         Has not each of our beings — mental, vital and physical—its own Purusha, which observes all the movements without identifying itself with them and is quite indifferent and impersonal?       By itself the Purusha is impersonal, but by mixing itself with the movements of Prakriti it makes for itself a surface ego or personality. When it appears in its own separate nature then it is seen to be detached and observing.  

THE MIND       From the beginning of my correspondence I was asking Sri Aurobindo a good number of questions about the nature of the mind and the right way of turning it towards the higher light and truth. The reason for doing this was not a wish to develop my immature mind; as a matter of fact, I did not quite know the reason myself till the correspondence was over. I just asked because I was somehow moved to do so. But as time passed I realised that in my sadh-ana the mind was to be the chief instrument — not a purely intellectualised mind moving about within its own limited boundaries but a mind plastic and receptive to the higher truth and able to act under its impulsion, and als

      BEAUTY AND ANANDA         What is the difference between the artistic look and the vital look?       In the artistic look there is only the perception of beauty and the joy of it because it exists and one has seen and felt it. There is no desire to possess or enjoy in the vital way.       The artistic way of seeing is better than the vital.         When I see certain faces, I like to look at them and, though ordinarily one may expect a wrong vital movement, I feel no such movement. Is such a thing possible?       One can have a preference or appreciation of a face or a body for aesthetic or other reasons without its being sexual — but when it is from a m

      VISIONS AND VOICES       The year 1933         Sometimes scenes come before my eyes even when I have not thought of them and when I have not wanted their presence. Are these images mental or subtle?       These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.         Suppose an image has appeared before on