Part Three          Section One    EXPERIENCES AND REALISATIONS         EXPERIENCES AND REALISATIONS         I         Experience is a word that covers almost all' the happenings in yoga; only when something gets settled, then it is no longer an experience but part of the siddhi; e.g. peace when it comes and goes is an experience—when it is settled and goes no more it is a siddhi. Realisation is different—it is when something for which you are aspiring becomes real to you; e.g. you have the idea of the Divine in all, but it is only an idea, a belief; when you feel or see the Divine in all, it becomes a realisation.    

     Section Five    TRANSFORMATION OF THE MIND       TRANSFORMATION OF THE MIND         I         There is no reason why one should not receive through the thinking mind, as one receives through the vital, the emotional and the body. The thinking mind is as capable of receiving as these are, and, since it has to be transformed as well as the rest, it must be trained to receive, otherwise no transformation of it could take place.         It is the ordinary unenlightened activity of the intellect that is an obstacle to spiritual experience, just as the ordinary unregenerated activity of the vital or the obscure stupidly obstructive consciousness of the

   Section Eleven         FATE AND FREE-WILL, KARMA AND HEREDITY, ETC.       FATE AND FREE-WILL, KARMA AND HEREDITY, ETC.         I         Your extracts taken by themselves are very impressive, but when one reads the book, the impression made diminishes and fades away. You have quoted Cheiro's successes, but what about his failures? I have looked at the book and was rather staggered by the number of prophecies that have failed to come off. You can't deduce from a small number of predictions, however accurate, that all is predestined down to your putting the questions in the letter and my answer. It may be, but the evidence is not sufficie

SECTION THIRTEEN   THE DIVINE AND THE HOSTILE POWERS   I. THE DIVINE BEINGS II. THE HOSTILE FORCES   I. THE DIVINE BEINGS   The Existence of Gods   OF course, the gods exist—that is to say, there are Powers that stand above the world and transmit the divine workings. It is the physical mind which believes only what is physical that denies them. There are also beings of other worlds—gods and etc.   The Gods and the Divine   THE gods are Personalities or Powers put forth by the Divine—they are therefore in fact limited Emanations, although the full Divine is behind each of them.   25-12-1933 Page-341 Forms of G

SECTION ONE   Integral Yoga and Partial Spiritual Paths   The Aim of Integral Yoga and the Ideal of Supermanhood   To come to this Yoga merely with the idea of  being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations  invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental con

SECTION TWENTY   SADHANA IN WORLDLY LIFE—KNOWLEDGE OF PAST LIVES— PAIN AND SUFFERING, ETC.   \ Sadhana in Worldly Life   IN her condition the one thing by which she  can enter into the sadhana is to remember the Divine always, taking her difficulties as ordeals to be passed through, to pray constantly and seek the Divine help and protection and ask for the opening of her heart and consciousness to the supporting Divine Presence.   11-2-1933 Right Way of Going through Worldly Life   THE life of saṁsāra is in its nature a field of unrest  —to go through it in the right way one has to  offer one's life and actions to the Divine and pra

SECTION EIGHT   CENTRES AND PARTS OF CONSCIOUSNESS   Manas in the Ordinary Psychology and the Integral Yoga —Right Ordering of Different Parts in Yoga   THE terms Manas, etc. belong to the ordinary psychology applied to the surface consciousness. In our Yoga we adopt a different classification  —based on the Yogic experience. What answers to this movement of the Manas there would be two separate things—a part of the physical mind communicating with the physical-vital. It receives from the physical senses and transmits to the Buddhi —i.e., to some part or other of the Thought-Mind. It receives back from the Buddhi and transmits idea and will to the organs of se

SECTION THREE     INTELLECTUAL KNOWLEDGE AND SPIRITUAL TRUTH   Intellect, Mind and Truth   INTELLECT is part of Mind and an instrument of half-truth like the rest of the Mind.   22-8-1932   Intellect and the Truth   WHAT you have said is perfectly right. To see the Truth does not depend on a big intellect or a small intellect. It depends on being in contact  with the Truth and the mind silent and quiet to receive it. The biggest intellects can make errors of the worst kind and confuse Truth and Falsehood, if they have not the contact with the Truth or the direct experience.   1-8-1932 Page-79 Need of Controlling the Intellect  

SECTION TEN   INNER SIGHT AND INNER VISION   Opening of the Inner Sight   WHEN one tries to meditate, the first obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. This is not a bad thing, it is a good sign and means that you are making progress in the Yoga. There is, besides the outer physical sight which sees external objects, an inner sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds; it is the inner sight which is opening in you. It is the working of