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Total Transformation
Demands Total Rejection To a
positive side in the sadhana, there must also be a negative one. Realisation or
experience, on one side, must be accompanied by rejection of things that oppose
it, on the other. People wonder' why a beautiful experience fades away too soon
or does not repeat itself easily, why a happy condition does not continue long
but is followed almost inevitably by a condition of despond. The reason is very simple. The experience or realisation is not a total one, that is to say, it belongs to a part only of the nature and is not shared by other parts. The sadhak is not of one piece: the whole of his nature is not worked to the same pitch and amplitude, it is not equally responsive everywhere. Thus, when the psychic brings forward an experience and the inner consciousness is full of the light and energy and joy and faith, even then, in the background or by the side, if you are vigilant and observe carefully, you will see that the mind, the external mind, has its reservations or continues to move in its accustomed way. It looks askance at the experience, criticises or doubts; or it tries to understand or explain in its own terms, seize it within its frame of comprehension. Or else, the vital rises up and tries to get hold of the experience and utilise it for its own purposes; it is enjoyed as a tasty food, made to serve the vital's ambition or vanity, some lower ignorant egoistic urge. Or again, the physical, the body consciousness may not at all participate in the experience; it may remain indifferent, listless, lethargic with no impulse or enthusiasm to carry out in practice the experience of the inner consciousness. Any of these drags or cross-currents is sufficient to maim and diminish and even wipe out the experience: and usually all
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229 the three are finally there to combine and reinforce each
other's effects to do the mischief. The
remedy is to turn back and hold to the spot of light that is there in the
consciousness, the clarity or the aspiration that belongs to the inner and
higher being. That has to be used as a torch, as a staff to support and guide
you in your periods of darkness and vacillation. That beam of burning light
should be thrown, in turn, upon those parts in you that besiege with their
obscurity and inconscience, doubt and arrogance, the realisation that comes,
the progress on the way. It must be done with firmness, vigilance and perseverance.
The mixture has to be sorted out, the dross separated, kept on one side and the
pure element on the other: the impurities have to be put under the flame-light
to melt, burn away and be eliminated. And this means an ardent sincerity, for
that is the tinder which keeps the fire blazing. And
sincerity demands often a severe dealing with oneself; it involves accepting an
inconvenience, inflicting even a painful pressure. One has to be prepared for
such a turn, one has to welcome it even at times. The
part that is unwilling or refractory has to feel the wrench, if it is to be
cleansed and corrected. Indeed, the experience of joy in the very process of
suffering is a common experience with the saint and the martyr. We know of
innumerable instances where the fierce torture of the flesh was drowned,
overwhelmed in the ecstasy of the inner aspiration; the vital enthusiasm drawn
from the inner flame suffuses, courses through the nerves and tissues with such
energy and impetus that it effectively blocks out the invading reaction of
pain. It is a discipline
that has its value even for the sadhak of the sunlit path.
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