presence, can draw iron filings to itself, and when we find a restlessness of the iron
filings, we can infer the presence of a magnet nearby. If we hear the chattering of
monkeys in a tree, we can imagine there is either a snake nearby, or a very violent
dog that they have seen, or that something which is frightening them is present;
otherwise, they will not make this chattering noise. Likewise, a very dispassionate,
inward analysis has to be conducted. But, this is almost an impossibility for most
people because nobody would like to conduct an investigation into pleasurable
circumstances. They try to conduct investigations into painful ones, because an
investigation into pleasurable circumstances is an attempt at stopping the very
possibility of this satisfaction. Otherwise, why do we conduct the investigation? Who
would like to counteract the chances of a pleasurable experience?
In practice, this method will fail unless the intelligence is far superior to the demands
of the instinct; which is, of course, very rare to find in people. The senses generally
get stirred up in the presence of their respective objects. ‘Sense’ does not necessarily
mean the ear or the eye—even the ego is one of the senses. In an atmosphere where
the ego is to be pampered, or can be pampered, where it can be elevated, where it can
find its food—in such an atmosphere it gets stirred up. It is activated, and its mood
changes. Immediately, it flies up through a pair of new wings. When such a stirring
activity within takes place, either of the senses or of the ego, one can infer the
presence of a conducive atmosphere. A wise person will flee from that atmosphere;
that is what an intelligent sadhaka would do. He would not stay in that place because
he has found that his senses are becoming very turbulent due to the presence of
certain external things. What can one do, except place oneself in a different condition
where such an urge would not manifest itself? The cause of the event, the cause of the
effect, is the presence of the personality in a given condition, just as favourable
conditions enable a seed to sprout into a small plant while unfavourable conditions
compel it to remain under the earth, as if it has no life at all. Likewise, the impulses
remain inactive under unfavourable circumstances, and they manifest themselves
under favourable ones.
Once we provide these impulses with the conditions that are favourable, they gain an
upper hand. Then, we cannot do anything with them. They will rush forth like a river
which has found a small outlet. If a river that is in high flood finds even a little outlet,
it will break the entire bund and will go wherever it wishes. Likewise, even a little
outlet that is provided for the movement of an impulse outside in respect of an object
may be enough for it to go out of control.
The cause is thus to be discovered. And what are we supposed to do after discovering
the cause? The effect has to be absorbed into the cause—this is the advice given in
this sutra. It becomes subtle when it is diverted back to the cause from where it has
arisen. Though physical conditions may act as favourable causes for the
manifestation of an impulse, the main cause is a psychological susceptibility. Unless
we are susceptible to a disease, it is unlikely that we will fall sick even in the midst of
atmospheres which are likely to cause such a disease. The inward susceptibility is a
greater factor than the presence of outer conditions, though it is true that we have to
take notice of both these factors at the same time. Our inner susceptibility, as well as
the presence of outer factors—both these are important, though the inner ones are
stronger.