directly face and confront the powers of nature. That is no use because, after all,
nature is the face of God. The forces of nature are the laws of God operating in a
particular manner.
Thus, it would be appropriate on the part of everyone to move harmoniously with the
requirements of the forces of nature, which is a great judicious act, no doubt, and it
requires guidance from inside as well as outside—inwardly from our own conscience,
outwardly from the Guru. Otherwise, there will be tremendous opposition, and we
may have to cut off all our practices. We may be bedridden by the psychological
onslaughts of those little children whom we ignored earlier when we were very
young, and they will come up when we are old.
The sadhanas which are prescribed in the different schools of yoga always give a
warning that no stage or step in the progress should be ignored. We should not try to
have a double promotion at any time. We must always see that we have passed
through every stage. Otherwise, that particular step which we have not taken and
jumped over will be a problem one day or the other. These are all cautions and
private problems rather than social ones. Each problem is individualistic. This is a
general statement of the difficulty that may arise in the case of students or seekers,
but how they will come, in what manner, is peculiar to each individual and cannot be
explained generally. My problem will be different from yours, and so on, according to
the nature of the vrittis and the type of emotion which is prevalent or predominant in
the mind of a person. That is the statement of warning in this sutra, tat cchidreṣu
pratyayāntarāṇi saṁskārebhyaḥ (IV.27). Hānam eṣāṁ kleśavat uktam (IV.28): As we have
dealt with the vrittis—avidya, asmita, raga, dvesa, abhinivesa—we deal with them.
That is the way we have to face them and sublimate them.
When we succeed in this noble attempt, we will be led to the higher realm of yoga.
The lives of saints, when they are read with a critical, observant eye, provide ample
food for thought in respect of the various tense situations one has to pass through in
the practices. There will be onward and backward movements, and we will not know
where we are; and we have to meet these situations. But when they are known and
overcome, the clouds disperse.
The last stroke dealt by these vrittis—we may call it the stroke of Satan or of Mara, or
whatever it is—is the strongest stroke. The last blow is the most powerful blow that
we are dealt, and that is the time when our backs will break if we are not cautious.
There, everything will be decided once and for all. In the beginning the strokes are
very mild—not very powerful. But when everything fails, when it appears that we are
not going to listen to any advice which is given by these vrittis or emotions, when
they are sure that whatever they ask is going to be denied when we are adamant in
respect of their demands, then they revolt in all their might and main.
At that time it is that we have to keep up the strength of our will, which is impossible
on the face of the earth. Nobody has kept up that strength of will because nobody
imagines that such a thing will happen. This is the whole difficulty. Everybody thinks,
“I have passed through it; it is over. Now I am face to face with God.” This is not true.
We have got many things to pass through before we have even an inkling of the
presence of that Almighty. The seven gates, and many other gates of the fortress of
mystical experience which great masters have spoken of, are nothing but these