Mother, here it is said: “He who chooses the Infinite has been chosen by the Infinite.” (Sri Aurobindo)
It is a magnificent sentence!
And it is absolutely true. There is in Thoughts and Glimpses also a sentence like this where I think he [Sri Aurobindo] uses the word “God” instead of the Infinite. But the idea is the same — that it is God who has chosen you, the Divine who has chosen you. And that is why you run after Him!
And this is what gives — that’s what he says, doesn’t he? — this is what gives that kind of confidence, of certitude, precisely, that one is predestined; and if one is predestined, even if there are mountains of difficulties, what can that matter since one is sure to succeed! This gives you an indomitable courage to face all difficulties and a patience that stands all trials: you are sure to succeed.
And it’s a fact — in fact, it is like that: the moment you thought about it, well, you thought about it because someone thought about you; you chose because you were chosen. And once you have been chosen, you are sure of the thing. Therefore, doubts, hesitations, depressions, uncertainties, all this is quite simply a waste of time and energy; it is of no use at all.
From the moment one has felt just once within himself: “Ah! this is the truth for me”, it is finished; it is finished, it is settled. Even if you spend years cutting your way through the virgin forest, it’s of no importance — it is finished, it is settled.
That is why I told you one day, “After all, you all are here because you have wanted it somewhere; and if you wanted it somewhere, it means that the Divine wanted it thus in you.”
So there are some who follow a very straight path and arrive very quickly; there are others who love labyrinths, it takes longer. But the end is there, the goal is there. I know by experience that there isn’t one being who, were it only once in his life, has had a great urge towards… it doesn’t matter how he calls it — let us say the Divine for facility of speech, who is not sure to arrive; even if he turns his back on Him at a certain time, it’s of no importance — he is sure to arrive. He will have to struggle more or less, will have more or less difficulty, but he is sure to succeed one day. It’s a soul that has been chosen, it has become conscious because its hour has come — once the hour has come, well, the result will follow more or less quickly. You can do this in a few months; you can do it in some years; you can do it in some lives — but you will do it.
And what is remarkable is that this freedom of choice is left to you and that, if you decide within yourself that you will do it in this lifetime, you will do it. And I am not speaking here of a permanent and continuous decision because then you can arrive in twelve months. No, I mean: if you have suddenly been seized by this “I want this”, even once, in a flash, the seal is put, there, like that.
19 October 1955
Sweet Mother, “The Supreme has laid his luminous hand upon a chosen human vessel of his miraculous Light and Power and Ananda.” (Sri Aurobindo)
Does the Supreme choose the being who will be his instrument, or does the being choose to become his instrument?
You can take it as you like.
One can’t tell who began! But the two usually take place at the same time.
If you want an order of priority, it is evident that the Divine exists before the individual, so it must be the Divine who has chosen first! But that is a choice prior to terrestrial life. In the order of the ordinary human consciousness it may be one or the other or both at the same time. In fact, it is likely that the Divine is the first to notice that this or that being is ready! But he who is ready generally does not know it to begin with, so he has the impression that it is he who has decided and is choosing. But this is more of an impression than a reality.
And once you are chosen, it is ineluctable, you can’t escape even if you try.
18 January 1956
The fact of being born with a psychic being and upon earth which is a spiritual symbol proves that we have each one of us a great responsibility, doesn’t it?
Surely. One has a big responsibility, it is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of development; otherwise it could be said that it is the whole earth which has the responsibility. The more conscious and individualised one becomes, the more should one have the sense of responsibility. But this is what happens at a given moment; one begins to think that one is here not without reason, without purpose. One realises suddenly that one is here because there is something to be done and this something is not anything egoistic. This seems to me the most logical way of entering upon the path — all of a sudden to realise, “Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness — what is it?”
Generally, it seems to me that this is the first question one should put to oneself: “Why am I here?”
I have seen this in children, even in children of five or six: “Why am I here, why do I live?” And then to search, with whatever consciousness is available, with a very little bit of consciousness: why am I here, for what reason?
This seems to me the normal starting-point.
24 March 1951
Well, to find out what one truly is, to find out why one is on earth, what is the purpose of physical existence, of this presence on earth, of this formation, this existence… the vast majority of people live without asking themselves this even once! Only a small elite ask themselves this question with interest, and fewer still start working to get the answer. For, unless one is fortunate enough to come across someone who knows it, it is not such an easy thing to find. Suppose, for instance, that there had never come to your hands a book of Sri Aurobindo or of any of the writers or philosophers or sages who have dedicated their lives to this quest; if you were in the ordinary world, as millions of people are in the ordinary world, who have never heard of anything, except at times — and not always nowadays, even quite rarely — of some gods and a certain form of religion which is more a habit than a faith and, which, besides, rarely tells you why you are on earth… then, one doesn’t even think of thinking about it. One lives from day to day the events of each day. When one is very young, one thinks of playing, eating, and a little later of learning, and after that one thinks of all the circumstances of life. But to put this problem to oneself, to confront this problem and ask oneself: “But after all, why am I here?” How many do that? There are people to whom this idea comes only when they are facing a catastrophe. When they see someone whom they love die or when they find themselves in particularly painful and difficult circumstances, they turn back upon themselves, if they are sufficiently intelligent, and ask themselves: “But really, what is this tragedy we are living, and what’s the use of it and what is its purpose?”
And only at that moment does one begin the search to know.
And it is only when one has found, you see, found what he [Sri Aurobindo] says, found that one has a divine Self and that consequently one must seek to know this divine Self…. This comes much later, and yet, in spite of everything, from the very moment of birth in a physical body, there is in the being, in its depths, this psychic presence which pushes the whole being towards this fulfilment. But who knows it and recognises it, this psychic being? That too comes only in special circumstances, and unfortunately, most of the time these have to be painful circumstances, otherwise one goes on living unthinkingly. And in the depths of one’s being is this psychic being which seeks, seeks, seeks to awaken the consciousness and re-establish the union. One knows nothing about it.
16 January 1957
Even a fleeting idea in a child, at a certain moment in its childhood when the psychic being is most in front, if it succeeds in penetrating through the outer consciousness and giving the child just an impression of something beautiful which must be realised, it creates a little nucleus and upon this you build your action. There is a vast mass of humanity to whom one would never say, “You must realise the Divine” or “Do yoga to find the Divine.” If you observe well you will see that it is a tiny minority to whom this can be said. It means that this minority of beings is “prepared” to do yoga, it is that. It is that there has been a beginning of realisation — a beginning is enough. With others it is perhaps an old thing, an awakening which may come from past lives. But we are speaking of those who are less ready; they are those who have had at a certain moment a flash which has passed through their whole being and created a response, but that suffices. This does not happen to many people. Those ready to do yoga are not many if you compare them with the unconscious human mass. But one thing is certain, the fact that you are all here proves that at the least you have had that — there are those who are very far on the path (sometimes they have no idea about it), but at the least all of you have had that, that kind of spontaneous integral contact which is like an electric shock, a lightning-flash which goes through you and wakes you up to something: there is something to be realised. It is possible that the experience is not translated into words, only into a flame. That is enough. And it is around this nucleus that one organises oneself, slowly, slowly, progressively. And once it is there it never disappears. It is only if you have made a pact with the adverse forces and make a considerable effort to break the contact and not notice its existence, that you may believe it has disappeared. And yet a single flash suffices for it to come back.
If you have had this just once, you may tell yourself that in this life or another you are sure to realise.
26 March 1951
Sweet Mother, how can we find the Divine who is hidden in us?
This we have explained many, many times. But the first thing is to want it, and know precisely that this comes first, before all other things, that this is the important thing. That is the first condition; all the rest may come later, this is the essential condition. You see, if once in a while, from time to time, when you have nothing to do and all goes well and you are unoccupied, suddenly you tell yourself, “Ah, I would like so much to find the Divine!” — well, this — it may take a hundred thousand years, in this way.
But if it is the important thing, the only thing that matters, and if everything else comes afterwards, and you want nothing hut this, then — this is the first condition. You must first establish this, later we may speak of what follows. First this, that all the rest does not count, that only this counts, that one is ready to give up everything to have this, that it is the only thing of importance in life. Then one puts oneself in the condition of being able to take a step forward.
29 September 1954
Anyway, happily nobody has said that he desired yoga to obtain power. There are countries and people who know vaguely that there is something called yoga, and they begin it with the idea that they will become superior to others, will get a greater power than others and consequently will be able to dominate others — this is the worst reason, the most selfish, that which brings the most harmful consequences. Others who are greatly troubled, who have a very difficult life, who have worries, sorrows, many cares, say, “Oh, I shall find something that will give me peace, tranquillity, and I shall be able to get a little rest.” And they rush into yoga thinking they are going to be quite happy and satisfied. Unfortunately, it is not altogether like that. When you begin the yoga for reasons of this kind, you are sure to meet great difficulties on the way. And then there is this great virtue in men’s eyes: philanthropy, love of humanity; so many people say, “I am going to do yoga to be able to serve humanity, make the unhappy happy, organise the world in the happiest way for everybody.” I say this is not sufficient — I do not say that this is bad in itself, although I have heard an old occultist say wittily: “It won’t be so very soon that there will be no more misery in the world, because there are too many people who are happy to live on this misery.” It was a witticism but it is not altogether wrong. If there were no misery to soothe, the philanthropist would no longer have any reason for his existence — he is so satisfied with himself, he has so strong an impression that he is not selfish! I knew such people who would be very unhappy if there were no more misery upon earth! What would they do if there were no longer any misery to relieve, what would be their activity and what their glorification? How would they be able to show people “I am not selfish!”, and that they are generous, full of kindness?
3 February 1951
What is one to do to prepare oneself for the Yoga?
To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious. It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice. You will have to be patient and persistent and vigilant — “sleepless”, as the adepts say; you must always refuse to give any chance whatever to the undivine against the divine.
7 April 1929
What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.
Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. If you cannot get rid of ambition, do not touch the thing. It is fire that burns.
There are two paths of Yoga, one of tapasyā (discipline), and the other of surrender. The path of tapasyā is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers’ milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine.
There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, “I don’t want it, I don’t want it”, the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned.
The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them.
If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self- appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, “I want union with you” and in your heart meaning “I want powers and enjoyments”? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties — difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
14 April 1929
When can one say that one has truly entered the spiritual path?
The first sign (it is not the same for everybody) but in a chronological order, I believe, is that everything else appears to you absolutely without importance. Your entire life, all your activities, all your movements continue, if circumstances so arrange things, but they all seem to you utterly unimportant, this is no longer the meaning of your existence. I believe this is the first sign.
There may be another; for example, the feeling that everything is different, of living differently, of a light in the mind which was not there before, of a peace in the heart which was not there before. That does make a change; but the positive change usually comes later, very rarely does it come at first except in a flash at the time of conversion when one has decided to take up the spiritual life. Sometimes, it begins like a great illumination, a deep joy enters into you; but generally, afterwards this goes into the background, for there are too many imperfections still persisting in you…. It is not disgust, it is not contempt, but everything appears to you so uninteresting that it is truly not worth the trouble of attending to it. For instance, when you are in the midst of certain physical conditions, pleasant or unpleasant (the two extremes meet), you say to yourself, “It was so important to me, all that? But it has no importance at all!” You have the impression that you have truly turned over to the other side.
12 February 1951
Yoga and Life
It has been noticed that most people who live alone in the forest become friendly with all the animals and plants around them: but it is not at all the fact of being all alone that gives you the power of entering into an inner contemplation and living in communion with the Supreme Truth. Perhaps it is easier, when by force of circumstance you have nothing else to do, but I am not convinced of it. One can always invent occupations and it seems to me, according to my experience of life, that if one succeeds in subduing one’s nature in the midst of difficulties, if one endeavours to be all alone within oneself with the eternal Presence, while keeping the same surroundings which the Grace has given us, the realisation which one obtains then is infinitely more true, more profound, more lasting.
To run away from difficulties in order to conquer them is not a solution. It is very attractive. In those who seek the spiritual life, there is something which says, “Oh! to sit down under a tree, all alone, to remain in meditation, not to have the temptation to speak or act, how fine it must be!” It is because there is a very strong formation in this direction, but it is very illusory.
The best meditations are those that one has all of a sudden, because they take possession of you as an imperative necessity. You have no choice but to concentrate, to meditate, to look beyond the appearances. And it is not necessarily in the solitude of the forest that it seizes you, it happens when something in you is ready, when the time has come, when the true need is there, when the Grace is with you.
It seems to me that humanity has made some progress and the true victory must be won in life itself.
You must know how to live alone with the Eternal and Infinite in the midst of all circumstances. You must know how to be free, with the Supreme as your companion, in the midst of all occupations. That is indeed the true victory.
14 July 1958
Some people start on the way and then, after some time, they find it heavy-going, tiring, difficult, and also that they themselves, their legs, don’t walk well, their feet begin to ache, etc. You see, they say, “Oh, it is very hard to go forward.” So instead of saying, “I have started, I shall go through”, which is the only thing to do, they stand there, stop there, lamenting and saying, “Oh, I shall never be able to succeed”, and then they leave the path. So, obviously, if they leave the path, they will never succeed. This is to lose one’s faith.
To keep one’s faith is to say, “Good, I have difficulties but I am going on.” Despair — that’s what cuts off your legs, stops you, leaves you like this: “It is over, I can’t go on any longer.” It is indeed finished, and that’s something which should not be allowed.
When you have started, you must go to the very end. Sometimes, you see, to people who come to me with enthusiasm I say, “Think a little, it is not an easy path, you will need time, you will need patience. You will need much endurance, much perseverance and courage and an untiring goodwill. Look and see if you are capable of having all this, and then start. But once you have started, it is finished, there is no going back any more; you must go to the very end.”
Sometimes I tell them, I tell them that I give them a few days or a few months. There are some to whom I have given a few years for reflection. I told them, “Look well, be quite sure.” But once they come and say, “Now I have decided, I want to start”, it is good. Now, one must go on to the very end, whatever the cost; even if it is very difficult, one has to go to the very end.
When one draws back from the path, one draws back for the present life or...
In this, you see, there are many different cases, and they depend on the nature of the drawing back. If it is a small set-back or a small halt, you can start again. But it is ten times more difficult than before.
Why? Because it is so. Because you have accumulated obstacles in yourself by your cowardice and weakness. All those difficulties which you must conquer are like spiritual tests which you have to pass. And if you fail in your test, well, the next one will be much more difficult. This is the general occult law. One can’t escape it. If you are faced with making an effort and making progress, if you fail… And note that in the present conditions you are not warned beforehand, which makes the test much more difficult to pass. In former days, the days of old, the candidates were told, “Now, prepare yourself. You are going to undergo terrible trials: you will be enclosed in a coffin, you will have to face terrible dangers. But these are tests to find out if you have the necessary qualities.” A man forewarned, you understand, is as good as ten, as we say. Once they were warned that it was a trial, they did not take it seriously and it was much easier.
But that’s no longer the practice. This is no longer done. It is life itself, the circumstances of each day which are the trials through which you have to pass. Some people instinctively feel that they are facing a decision that’s to be taken, a special effort that’s to be made, and they make this effort within themselves and cross the step. These acquire a much greater strength to cross the next step. When one has gained a small victory over his lower being, the next time he has a much greater strength to take the next step. On the contrary, if one is blind, ignorant, stupid or ill-willed and, instead of saying “yes” to the trial that faces him, he revolts or refuses it, then, you see, this is expressed by: “One has not passed his test, one has failed in his test.” But the next time, one is compelled not only to make an effort to conquer this, but to make a still greater effort to redress the wrong one has done to himself. So it is much more difficult.
But these things happen to everyone on the path, all the time, perhaps even daily. There are small things, there are things a little bigger. The small ones one can turn, you see, by chance the right way. For the big ones one must first have a kind of instinct. One must pay attention and do the right thing in the right way. But there are other things still. When one is at a critical moment of his development, and it is absolutely necessary to cross the step in order to go forward — at that moment, there are always two possibilities: that of crossing the step, and then one immediately makes a terrific progress; or else to become slack, and then this indeed is more than a halt, even more than a set-back, it can be a very serious fall into a chasm. There are abysses from which one does not come up again; and so, in this case it means a life lost.
But if one has within, besides the part that has given way and fallen, if somewhere one has a very ardent flame, if one is ready for anything, all possible suffering, all possible effort, all possible sacrifices to redress what one has done, in order to climb back from the bottom of the abyss, to find the path again, one can do it. This flame has the power to call the Grace. And with the Grace there is nothing impossible. But it must be a real flame, something very powerful, because when one is at the bottom of the hole it is not easy to come out of it. Between the first kind, which is simply a little halt on the way and which makes the next step just a little more difficult, and the last one I am speaking about, there are many degrees; and so one can’t say that if one leaves the path it is for a lifetime. That would be only an extreme case.
But if one leaves the path, it is even very difficult to find it again. What is strange is that in leaving it one loses it. There are legends of this kind in all countries: of people who have left the path and then later searched for it and never found it again. It was as if it had vanished. They lost it and this truly is a very sad thing.
But when you are on the path, I said this — I was just saying it — when you are on the path, do not ever leave it. Wait a little, you can hesitate as long as you want before taking it; but the minute you set your foot on it, it is finished, don’t leave it. Because this has consequences which can even extend to several lives. It is something very serious. That is why, besides, I never push anyone to take the path.
You are quite a number of children here; I have never asked anyone — only those who came to me and told me, “I want it.” And to these also, unless I am absolutely sure of them because it is written in their destiny that they have come for that, I always say, “Think about it, think, be quite sure that this is what you want and nothing else.” And when they have reflected and decided, it is finished. One should no longer move away, one should go straight to the end. I mean, one should not leave the path any more. One should go forward at all costs and try not to stop too often on the way, because it is easier to continue even if it is hard, you see, than to begin all over again when one has stopped. A much greater effort is needed to get going again than to continue on the way.
And you see, logically I should not say it, but I have already warned all who are here, I have told them, “Don’t ever take lightly all the circumstances of each day, all the tiny little things of life, all the small events, you know; never take all this lightly.” Never react with your lower being. Each time you are told to do something or not to do it — you are not told this very often, but each time you are told, before reacting think a little, try to find in yourself the part which reacts. Do not react just like that with what is most commonplace in you. Enter within yourself, try to find the best in yourself and with this you must react. It is very important, it is very important.
There are people who mark time for years because they haven’t done this. There are others who seem to fly, so fast do they go, because they pay attention to this. And those who don’t do that throw the blame always on the Divine. They accuse the Grace. They tell her, “It is You who deceived me, it is You who put me into difficulty, it is You who made me stumble, it is You who are a monster”, not exactly in these words, but their thought is like this. And so, naturally, they make their case worse because they push away even the help they could have had in their difficulty. There we are.
I could tell you many more things, but it will come gradually. In any case, if you can keep within yourself a confidence, a candid trust which does not argue, and the sense of… yes, it is truly a kind of trust that what is done for you, in spite of all appearances, is always the best thing to lead you in the quickest way possible out of all your difficulties and towards the goal… if you can keep that strong in you, well, your path will become tremendously easier.
You will tell me that it is very difficult to keep it, but children keep it very well. They must have truly come upon particularly detestable parents to lose it; but if their parents are simply good enough, they keep this very well. Well, it is this attitude; if you can tell yourself, “Good, perhaps the divine Grace deserves our confidence”, simply this, nothing else, you will avoid many difficulties, many. In fact this avoids many difficulties even in ordinary life, and many worries.
22 December 1954
Sweet Mother, why is it said that “those who have the greatest power for Yoga … have too, very often … the greatest imperfections”?
Why is it like that? (Silence) Because one must have a very strong, very powerful nature, with great inner strength in order to have a great capacity for yoga; and very strong natures have also very strong difficulties.
People who are neutral, dull, unimportant, usually go their own little way without being disturbed very much. But they cannot do anything very much, their road is very small and very short; they reach the end very quickly. They can’t do much. But people who have a strong nature have also strong difficulties. For it is absolutely impossible in this world to be without difficulties. So long as the world remains what it is and one participates in the world, one necessarily participates in its difficulties.
It is only by a very persistent effort that one can succeed in overcoming his difficulties; and yet it seems impossible to cut oneself off completely from one’s solidarity with the rest of the world. Therefore a perfect purity, a perfect perfection seem impossible so long as the world has not reached at least a certain degree of perfection. Even the ascetic, the solitary, who goes and sits in a cave or under a tree or in the jungle, cannot completely free himself from solidarity with the rest of the world. The air he breathes is full of all the vibrations of the world, the food he eats, whatever it may be, even if it is reduced to the minimum, contains the vibrations of the world; and so, it is enough for him to exist to be in solidarity with the difficulties of the world.
That is why, in fact, the way is so long. Even without having any other consideration than that of what one is absorbing constantly into himself when breathing or eating, all these things one must constantly transform as one goes on absorbing them. It is a continuous alchemy in which one absorbs a particular kind of vibration containing all the possible disorders and must transmute this into something which is ready to receive the light from above. And this work is perpetual, and perpetually renewed. So it is impossible to live in this world, in the world as it is, and become perfect without the world itself making a great progress.[…]
Mother, does an individual’s life depend on the experience his psychic being wants to have?
I was speaking about just this with someone today, and I said this, that if one can become fully conscious of his psychic being, at the same time one understands, necessarily, the reason of his present existence and the experience this psychic being wants to have; and instead of having it somewhat half consciously and more than half unconsciously, one can shorten this experience and so help his psychic being to cover in a limited number of years the experiences it would perhaps take several lifetimes to go through. That is to say, the help is reciprocal. The psychic, when it has an influence on the outer life, brings to it light, order and quietude and the joy of the divine contact. But also the physical being, the body-consciousness, if it is identified with the psychic consciousness, and through that learns what kind of experience the psychic being wants to have, it can help it to have these experiences in a very brief time, and not only save time but save many lives for the psychic being. It is a mutual help.
In brief, this is what yoga means. Yoga helps you to become fully conscious of your destiny, that is, your mission in the universe, and not only at the present moment but what it was in the past and what it will be in the future. And because of this knowledge you can gather by a concentration of the consciousness all these experiences in a very short time and gain lives, do in a few years what could take a fairly considerable number of lives to achieve. The psychic being goes progressively through all these experiences towards its full maturity and complete independence, its liberation — in the sense that it no longer needs any new life. If it wants to come back to the physical world, it returns, because it has something to do there and it chooses freely to return. But till then, till this liberation, it is compelled to return to have all the experiences it needs. Well, if it happens that once the physical being is developed and conscious enough and has enough goodwill to be able to become fully aware of the psychic being, it can then and there create all the circumstances, the outer experiences necessary for the psychic being to attain its maturity in this very life.
29 December 1954
One must never make rules.
Every minute one must endeavour to apply the highest truth one can perceive. It is much more difficult, but it’s the only solution.
Whatever you may do, don’t make rules beforehand, because once you have made a rule you follow it more or less blindly, and then you are sure, ninety-nine-and-a-half times out of a hundred, to be mistaken.
There is only one way of acting truly, it is to try at each moment, each second, in each movement to express only the highest truth one can perceive, and at the same time know that this perception has to be progressive and that what seems to you the most true now will no longer be so tomorrow, and that a higher truth will have to be expressed more and more through you. This leaves no room any longer for sleeping in a comfortable tamas; one must be always awake — I am not speaking of physical sleep — one must be always awake, always conscious and always full of an enlightened receptivity and of goodwill. To want always the best, always the best, always the best, and never tell oneself, “Oh! it is tiring! Let me rest, let me relax! Ah, I am going to stop making an effort”; then one is sure to fall into a hole immediately and make a big stupid blunder!
The rest must not be one which goes down into the inconscience and tamas. The rest must be an ascent into the Light, into perfect Peace, total Silence, a rest which rises up out of the darkness. Then it is true rest, a rest which is an ascent.
31 August 1955
Difficulties and Progress
The nature of your difficulty indicates the nature of the victory you will gain, the victory you will exemplify in Yoga. Thus, if there is persistent selfishness, it points to a realisation of universality as your most prominent achievement in the future. And, when selfishness is there, you have also the power to reverse this very difficulty into its opposite, a victory of utter wideness.
When you have something to realise, you will have in you just the characteristic which is the contradiction of that something. Face to face with the defect, the difficulty, you say, “Oh, I am like that! How awful it is!” But you ought to see the truth of the situation. Say to yourself, “My difficulty shows me clearly what I have ultimately to represent. To reach the absolute negation of it, the quality at the other pole — this is my mission.”
Even in ordinary life, we have sometimes the experience of contraries. He who is very timid and has no courage in front of circumstances proves capable of bearing the most!
To one who has the aspiration for the Divine, the difficulty which is always before him is the door by which he will attain God in his own individual manner: it is his particular path towards the Divine Realisation.
There is also the fact that if somebody has a hundred difficulties it means he will have a tremendous realisation — provided, of course, there are in him patience and endurance and he keeps the aspiring flame of Agni burning against those defects.
And remember: the Grace of the Divine is generally proportioned to your difficulties.
* * *
Not to be depressed means… ?
Not to be depressed — it is extremely important. Depression is a sign of weakness, of a bad will somewhere, and bad will in the sense of a refusal to receive help, and a kind of weakness that’s content to be weak. One becomes slack. The bad will is obvious, because there’s a part of your being which tells you at that moment, “Depression is bad.” You know that you shouldn’t get depressed; well, the reply of that part which is depressed is almost, “Shut up! I want my depression.” Try, you will see, you can try. It is always like that. Eh, it is not true? And then later one says again, “Afterwards, afterwards I shall see… for the moment I want it, and besides I have my reasons.” There you are. It is a kind of revolt, a weak revolt, the revolt of something weak in the being.
Here he [Sri Aurobindo] speaks of “the change of which this depression is a stage…”
Yes. When one comes out of the depression and one’s bad will, well, then one realises that there was an attack and that some progress had to be made, and that in spite of everything something within has made progress, that one has taken a step forward. Usually, hardly consciously, it is something which needs to progress but doesn’t want to, and so takes this way; like a child who sulks, becomes low-spirited, sad, unhappy, misunderstood, abandoned, helpless; and then, refusing to collaborate, and as I just said, indulging in his depression, to show that he is not happy. It is specially in order to show that one is not satisfied that one becomes depressed. One can show it to Nature, one can show it (that depends on the case, you see), one can show it to the Divine, one can show it to the people around one, but it is always a kind of way of expressing one’s dissatisfaction. “I am not happy about what you demand”, but this means, “I am not happy. And I shall make you too see it, that I am not happy.” There you are.
But when it is over, and when for some reason or other one has made the necessary effort to come out of it, and has come out, one usually realises that something in the being has changed, because, in spite of all bad will, most often the progress was accomplished — not very swiftly, not very brilliantly, not for one’s greater glory, surely, but still the progress was made. Something has changed.
12 January 1955
* * *
Generally, all progress made on one side is set off by an attack of the adverse forces on the other. So, the more you advance, the more vigilant must you become. And the most essential quality is perseverance, endurance, and a… what shall I call it? — a kind of inner good humour which helps you not to get discouraged, not to become sad, and to face all difficulties with a smile. There is an English word which expresses this very well — cheerfulness. If you can keep this within you, you fight much better, resist much better, in the light, these bad influences which try to hinder you from progressing.
That is the work. It is vast and complex. And one must never forget anything.
18 January 1956
* * *
Sweet Mother, when we make an effort to do better but don’t see any progress, we feel discouraged. What is the best thing to do?
Not to be discouraged! Despondency leads nowhere.
To begin with, the first thing to tell yourself is that you are almost entirely incapable of knowing whether you are making progress or not, for very often what seems to us to be a state of stagnation is a long — sometimes long, but in any case not endless — preparation for a leap forward. We sometimes seem to be marking time for weeks or months, and then suddenly something that was being prepared makes its appearance, and we see that there is quite a considerable change and on several points at a time.
As with everything in yoga, the effort for progress must be made for the love of the effort for progress. The joy of effort, the aspiration for progress must be enough in themselves, quite independent of the result. Everything one does in yoga must be done for the joy of doing it, and not in view of the result one wants to obtain…. Indeed, in life, always, in all things, the result does not belong to us. And if we want to keep the right attitude, we must act, feel, think, strive spontaneously, for that is what we must do, and not in view of the result to be obtained.
As soon as we think of the result we begin to bargain and that takes away all sincerity from the effort. You make an effort to progress because you feel within you the need, the imperative need to make an effort and progress; and this effort is the gift you offer to the Divine Consciousness in you, the Divine Consciousness in the universe, it is your way of expressing your gratitude, offering your self; and whether this results in progress or not is of no importance. You will progress when it is decided that the time has come to progress and not because you desire it.
If you wish to progress, if you make an effort to control yourself for instance, to overcome certain defects, weaknesses, imperfections, and if you expect to get a more or less immediate result from your effort, your effort loses all sincerity, it becomes a bargaining. You say, “See! I am going to make an effort, but that’s because I want this in exchange for my effort.” You are no longer spontaneous, no longer natural.
So there are two things to remember. First, we are incapable of judging what the result ought to be. If we put our trust in the Divine, if we say… if we say, “Well now, I am going to give everything, everything, all I can give, effort, concentration, and He will judge what has to be given in exchange or even whether anything should be given in exchange, and I do not know what the result should be.” Before we transform anything in ourselves, are we quite sure of the direction, the way, the form that this transformation should take? — Not at all. So, it is only our imagination and usually we greatly limit the result to be obtained and make it altogether petty, mean, superficial, relative. We do not know what the result can truly be, what it ought to be. We know it later. When it comes, when the change takes place, then if we look back, we say, “Ah! that’s it, that is what I was moving towards” — but we know it only later. Before that we only have vague imaginations which are quite superficial and childish in comparison with the true progress, the true transformation.
So we say, first point: we have an aspiration but we don’t really know the true result we ought to obtain. Only the Divine can know that.
And secondly, if we tell the Divine, “I am giving you my effort, but, you know, in exchange I must make progress, otherwise I won’t give you anything at all!” — that is bargaining. That’s all.
A spontaneous act, done because one cannot do otherwise, and done as an offering of goodwill, is the only one which truly has any value.
23 April 1958
* * *
Are illnesses tests in the Yoga?
Tests? Not at all.
You are given an illness purposely to make you progress? Surely it is not like that. That is, you may turn the thing round and say that there are people whose aspiration is so constant, whose goodwill so total that whatever happens to them they take as a trial on the path to make progress. I knew people who, whenever they fell ill, took that as a proof of the Divine Grace to help them to progress. They told themselves: it is a good sign, I am going to find out the cause of my illness and I shall make the necessary progress. I knew a few of this kind and they moved on magnificently. There are others, on the contrary, who, far from making use of the thing, let themselves fall flat on the ground. So much the worse for them. But the true attitude when one is ill, is to say: “There is something that is not all right; I am going to see what it is.” You must never think that the Divine has purposely sent an illness, for that would truly be a very undesirable Divine!
22 July 1953
* * *
So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say “thinks”, because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly (note this well, it is very important: when you have to deal with your vital take care to keep your good humour, otherwise you will get into trouble). One keeps one’s good humour, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, “Ah! in spite of all my effort it is beginning all over again”, one begins to laugh and says, “Well, well! one hasn’t yet seen the end of it. Look now, aren’t you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?” One gives it this lesson good- humouredly. And really, after a while it doesn’t get angry again, it is quiet — and one relaxes one’s attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: “My vital does not trouble me any longer, it does not get angry now, everything is going fine.” And the next day, one loses one’s temper. It is then one must be careful, it is then one must not say, “Here we are, it’s no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible.” On the contrary, one must say, “I wasn’t vigilant enough.” One must wait long, very long, before one can say, “Ah! it is done and finished.” Sometimes one must wait for years, many years.[…]
You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, “I want to do yoga”, I reply, “Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed.” I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world…. They are there, do you know why? They have been tolerated, do you know why? — simply to see how long one can last out and how great is the sincerity in one’s action. For everything depends upon your sincerity. If you are truly sincere in your will, nothing will stop you, you will go right to the end. and if it is necessary for you to live a thousand years to do it, you will live a thousand years to do it.
26 March 1951
Experiences and Visions
Usually people mean by “experience” either altogether extravagant phenomena, levitation and things like that, or else sensational visions: being able to see the future or seeing at a distance or maybe ordinary things like being able to tell where a lost object can be found or all kinds of little tricks like that. This is what people call “experiences”.
Well, usually people who have these faculties are not well educated, but for some reason they are born with a gift, as some are born musicians, others painters, and others scientists. These are born clairvoyants, and so it may be, when they are in need they use this faculty to earn their living, and they spoil it completely. If they happen to be in comfortable circumstances and do not need to earn their living, then they become famous among their friends. In any case, this is always an opportunity for a certain kind of commercialism. There are very few who can have these gifts without using them either to make a name for themselves or to earn money. But these gifts are not of a very high level. One can have them without having a very spiritual life. They do not depend at all on an inner spiritual height. One should not mistake them for signs of progress.
Besides, one thing is certain: those who do not have these faculties and want to acquire them, […] then this indeed means a formidable work. And that is why some people attach a very great value to these things. But they have some value only when they are under one’s control, done at will and the result of an inner discipline. In this case, yes, because this proves that you have entered into contact with a certain region where it is difficult to enter consciously, at will, and permanently. It is very difficult, it requires much development. And then, for you to be sure of what you have seen… because I haven’t told you that with these people who make a profession of their clairvoyance, it becomes… I said “commercialism”, but it is worse than that, you know, it is a fraud! When they do not see anything, they invent. When they make a profession of it, and people come to ask them something about the future, and they can see nothing at all, they are obliged to invent something, otherwise they would lose their reputation and their clientele. So this becomes a deception, you see, a falsehood, fraud or falsification.
But when one wants to have a pure, correct information, to be in contact with the truth of things, and see in advance — not according to one’s petty mental construction, but how things are decreed, in the place where they are decreed and the time when they are decreed — then that requires a very great mental purity, a very great vital equilibrium, an absence of desire, of preference. One must never want anything to be of one kind or another, for this falsifies your vision immediately.
All who have visions usually deform them, all, almost without exception. I don’t think there is one in a million who doesn’t deform his vision, because the minute it touches the brain it touches the domain of preferences, desires, attachments, and this indeed is enough to give a colouring, a special look to what you have seen. Even if you have seen correctly, you translate it wrongly in your consciousness. This truly asks for a great perfection. But you can have perfection without the gift of vision. And the perfection can be as great without the gift as with it. If it interests you specially, you can make an effort to obtain it. But only if it interests you specially. If you lay great store by knowing certain things, you can undertake a discipline; you may undertake a discipline also in order to change the functioning of your senses. I think I have already explained to you how one can hear at a distance, see at a distance, even physically; but this means considerable effort, which perhaps is not always in proportion to the result, because these are side issues, not the central, the most important thing. These are side issues which may be interesting, but in itself this is not the spiritual life; one may have a spiritual life without this. Now, the two together can give you perhaps a greater capacity. But for this too you must tell yourself, “If I ought to have it — if I take the true attitude of surrender to the Divine and of complete consecration — if I ought to have it I shall have it. As, if I ought to have the gift of speech. I shall have it.” And in fact, if one is truly surrendered, in the true way and totally, at every minute one is what he ought to be and does what he ought to do and knows what he ought to know. This… but naturally, for this one should have overcome the petty limitations of the ego, and this does not happen overnight. But it can happen.
6 October 1954
* * *
One can never have the same experience twice because one is never the same person twice. Between the first experience and the second, even if one hour has passed, you are no longer the same man and you can never reproduce identically the same thing. If you take care to become more conscious, more sincere, more concentrated, the experience you have will be different, but it may be deeper and more clear. But if you cling to something you have had and want to reproduce the same thing, you will have nothing at all, because you can’t have the same thing and you are in a state in which you refuse to have a new experience, for you are attached to the past one. And usually when one has had an experience which was a revelation, something altogether important, one doesn’t want to leave it, one is afraid of not having it any longer, and so, in this movement of clinging on to something, one prevents oneself from progressing and puts oneself in conditions in which one can’t have the next experience.
Well, this has to be understood, because it is an absolute fact: one can never have the same experience twice. There may be similar experiences, very close, and particularly some which appear similar, but these experiences… if one is absolutely sincere, impartial and like a blank page, he will perceive that there is a difference, sometimes an essential one, between the two, though in appearance they seem very close. But the more ready you are to leave behind all that you have experienced, in order to be able to go towards something better and higher, the faster you will go; the more you drag the heavy weight of all the past which you don’t want to get rid of, the slower is your advance.
All the past should always be simply like a stepping-stone or a ladder, something to lead you farther; it should not have any other use except to push you forward. And if you can feel this and always turn your back on what is past and look at what you want to do, then you go much faster, you don’t waste time on the way. What makes you lose time is always this clinging to what has been, to what is, what seemed to you beautiful and good in what is past. This must only help you, you must not reject it, but it must help you to go forward, it must simply be something on which you lean to take a step forward.
Now, at a particular time, a set of circumstances, inner and outer, has caused one to be receptive to a certain vibration; for example, as you say, while looking at the stars or contemplating a landscape or reading a page or hearing a lecture, one has suddenly an inner revelation, an experience, something that strikes him and gives him the impression of being open to something new. But if you want to hold on to this tightly like that, you will lose everything, because one can’t keep the past, one must always go forward, advance, advance. This illumination must prepare you so that you can organise your whole being on this new level, in order to be able suddenly, one day, to leap up again to a higher step.
There is a horizontal advance between abrupt ascents. It is the moment of the abrupt ascent which gives you an impression of something like a revelation, a great inner joy. But once you have climbed the step, if you want to climb it once more you would have to go down again. You must go on preparing yourself at this level in order to climb another higher step. These things which suddenly give you a great joy are always ascents. But these ascents are prepared by a slow work of horizontal progress, that is, one must become more and more conscious, establish more and more perfectly what one is, draw from it all the inner, psychological consequences, and in action also. It is a long utilisation of an abrupt leap and, as I say, there are two kinds of progress. But the horizontal progress is indispensable.
You must not stop, you must not cling in this way to your vertical progress and not want to move because it has brought you a revelation. You must know how to leave it in order to prepare for another.
2 February 1955
* * *
“One must always be greater titan one’s experience.” (The Mother)
What I meant is this:
Whatever may be the nature, the strength and wonder of an experience, you must not be dominated by it to such an extent that it governs your entire being and you lose your balance and your contact with a reasonable and calm attitude. That is to say, when you enter in some way into contact with a force or consciousness which surpasses yours, instead of being entirely dominated by this consciousness or force, you must always be able to remind yourself that it is only one experience among thousands and thousands of others, and that, consequently, its nature is not absolute, it is relative. No matter how beautiful it may be, you can and ought to have better ones: however exceptional it may be, there are others still more marvellous: and however high it may be, you can always rise still higher in future. So, instead of losing one’s head one places the experience in the chain of development and keeps a healthy physical balance so as not to lose the sense of relativity with ordinary life. In this way, there is no risk.
The means?… One who knows how to do this will always find it very easy, but for one who doesn’t know it is perhaps a little… a little troublesome.
There is a means.
It is never to lose the idea of the total self-giving to the Grace which is the expression of the Supreme. When one gives oneself, when one surrenders, entrusts oneself entirely to That which is above, beyond all creation, and when, instead of seeking any personal advantage from the experience, one makes an offering of it to the divine Grace and knows that it is from This that the experience comes and that it is to This that the result of the experience must be given back, then one is quite safe.
In other words: no ambition, no vanity, no pride. A sincere self-giving, a sincere humility, and one is sheltered from all danger. There you are, this is what I call being greater than one’s experience.
22 August 1956
The Right Attitude
Is it possible to disregard reason?… It is possible only when you have passed beyond mental activity. It is possible only when you have achieved a surrender, a total giving of yourself. It is possible only when you no longer have any desires. So long as you have desires, have an ego and a will of your own, you cannot give up reason, because, as I said just a moment ago, you would become quite unbalanced and perhaps insane. Therefore reason must be the master until one has gone beyond the state in which it is useful. And as I said, as long as there is an ego and as long as there are desires, and so long as there are impulses and so long as there are passions and preferences, and so long as there are attractions and repulsions, etc., as long as all these things are there, reason is altogether useful.
I shall also add that there is another quite indispensable condition in order not to have recourse to reason any more; that is to open no door, no part of the being to the suggestions of the adverse forces. For if you are not completely liberated from the habit of responding to adverse suggestions, if you give up your reason, you also give up reason itself, that is, common sense. And you begin to act in an incoherent way which may finally become quite unbalanced. Well, to be free from suggestions and adverse influences, you must be exclusively under the influence of the Divine.
Now you see the problem; it is a little difficult. This means that unless you are in the presence of a completely illumined and transformed being, it is always better to advise people to act according to their reason. It is perhaps a limitation — it is in fact a great limitation — but it is also a control and it prevents you from becoming one of those half-idiots who are far too numerous in the world.
Reason is a very respectable person. Like all respectable people it has its limitations and prejudices, but that does not prevent it from being very useful. And it keeps you from making a fool of yourself. You would do many things if you did not have reason, things which would lead you straight to your ruin and could have extremely unfortunate consequences, for your best means of discernment until you have attained higher levels is reason. When one no longer listens to reason, one can be led into all sorts of absurdities. Naturally, it is neither the ideal nor the summit, it is only a kind of control and a guide for leading a good life, it keeps you from extravagances, excesses, inordinate passions and above all from those impulsive actions which may lead you to the abyss. There you are.
One must be very sure of oneself, quite free from the ego and perfectly surrendered to the divine Will to be able to do safely without reason.
28 November 1956
* * *
Is it really the best that always happens?… It is clear that all that has happened had to happen: it could not be otherwise — by the universal determinism it had to happen. But we can say so only after it has happened, not before. For the problem of the very best that can happen is an individual problem, whether the individual be a nation or a single human being; and all depends upon the personal attitude. If, in the presence of circumstances that are about to take place, you can take the highest attitude possible — that is, if you put your consciousness in contact with the highest consciousness within reach, you can be absolutely sure that in that case it is the best that can happen to you. But as soon as you fall from this consciousness into a lower state, then it is evidently not the best that can happen, for the simple reason that you are not in your very best consciousness. I even go so far as to affirm that in the zone of immediate influence of each one, the right attitude not only has the power to turn every circumstance to advantage but can change the very circumstance itself. For instance, when a man comes to kill you, if you remain in the ordinary consciousness and get frightened out of your wits, he will most probably succeed in doing what he came for; if you rise a little higher and though full of fear call for the divine help, he may just miss you, doing you a slight injury; if, however, you have the right attitude and the full consciousness of the divine presence everywhere around you, he will not be able to lift even a finger against you.
This truth is just the key to the whole problem of transformation. Always keep in touch with the divine presence, try to bring it down — and the very best will always take place. Of course the world will not change at once, but it will go forward as rapidly as it possibly can. Do not forget that this is so only if you keep on the straight road of Yoga, and not if you deviate and lose your way and wander about capriciously or helplessly as though in a virgin forest.
If each of you did your utmost, then there would be the right collaboration and the result would be so much the quicker. I have had innumerable examples of the power of right attitude. I have seen crowds saved from catastrophes by one single person keeping the right attitude. But it must be an attitude that does not remain somewhere very high and leaves the body to its usual reactions. If you remain high up like that, saying, “Let God’s will be done”, you may get killed all the same. For your body may be quite undivine, shivering with fear: the thing is to hold the true consciousness in the body itself and not have the least fear and be full of the divine peace. Then indeed there is no danger. Not only can attacks of men be warded off, but beasts also and even the elements can be affected. I can give you a little example. You remember the night of the great cyclone, when there was a tremendous noise and splash of rain all about the place. I thought I would go to Sri Aurobindo’s room and help him shut the windows. I just opened his door and found him sitting quietly at his desk, writing. There was such a solid peace in the room that nobody would have dreamed that a cyclone was raging outside. All the windows were wide open, not a drop of rain was coming inside.
* * *
Most of you live on the surface of your being, exposed to the touch of external influences. You live almost projected, as it were, outside your own body, and when you meet some unpleasant being similarly projected you get upset. The whole trouble arises out of your not being accustomed to stepping back. You must always step back into yourself — learn to go deep within — step back and you will be safe. Do not lend yourself to the superficial forces which move in the outside world. Even if you are in a hurry to do something, step back for a while and you will discover to your surprise how much sooner and with what greater success your work can be done. If someone is angry with you, do not be caught in his vibrations but simply step back and his anger, finding no support or response, will vanish. Always keep your peace, resist all temptation to lose it. Never decide anything without stepping back, never speak a word without stepping back, never throw yourself into action without stepping back. All that belongs to the ordinary world is impermanent and fugitive, so there is nothing in it worth getting upset about. What is lasting, eternal, immortal and infinite — that indeed is worth having, worth conquering, worth possessing. It is Divine Light, Divine Love, Divine Life — it is also Supreme Peace, Perfect Joy and All-Mastery upon earth with the Complete Manifestation as the crowning. When you get the sense of the relativity of things, then whatever happens you can step back and look; you can remain quiet and call on the Divine Force and wait for an answer. Then you will know exactly what to do. Remember, therefore, that you cannot receive the answer before you are very peaceful. Practise that inner peace, make at least a small beginning and go on in your practice until it becomes a habit with you.
* * *
You must believe that if you take the right attitude, it is the best that will happen to you; but if you are afraid when something unpleasant happens to you, then you can do nothing. You must have this confidence within you, whatever the difficulty, whatever the obstacle. Most of the time, when something unpleasant happens, you say, “Is it going to increase? What other accident is yet going to happen!” and so on. You must tell yourself, “These things are not mine; they belong to the subconscious world; to be sure I have nothing to do with them and if they come again to seize me, I am going to give a fight.” Naturally you will answer that this is easy to say but difficult to do. But if truly you take this attitude of confidence, there is no difficulty that you will not be able to conquer. Anxiety makes the difficulty greater.
Evidently there is one difficulty: in your conscious being something does not want the difficulty, wishes sincerely to overcome it, but there are numberless movements in other parts of your consciousness of which you are not conscious. You say, “I want to be cured of that”; unfortunately it is not sufficient to say “I want”, there are other parts of the consciousness which hide themselves so that you may not be busy with them, and when your attention is turned away these parts try to assert themselves. That is why I say and shall always repeat, Be perfectly sincere; do not try to deceive yourself, do not say, “I have done all that I could.” If you do not succeed, it means that you do not do all that you can. For, if you truly do all that you can, you will surely succeed. If you have any defect which you want to get rid of and which still persists, and you say, “I have done all that I could”, you may be sure that you have not done all that you should have. If you had, you would have triumphed, for the difficulties that come to you are exactly in proportion to your strength — nothing can happen to you which does not belong to your consciousness, and all that belongs to your consciousness you are able to master. Even the things and suggestions that come from outside can touch you only in proportion to the consent of your consciousness, and you are made to be the master of your consciousness.
If you say, “I have done all that I could and in spite of everything the thing continues, so I give up”, you may be already sure that you have not done what you could. When an error persists “in spite of everything” it means that something hidden in your being springs up suddenly like a Jack-in-the-box and takes the helm of your life. Hence, there is only one thing to do, it is to go hunting for all the little dark corners which lie hidden in you and, if you put just a tiny spark of goodwill on this darkness, it will yield, will vanish, and what appeared to you impossible will become not only possible, practicable, but it will have been done. You can in this way in one minute get rid of a difficulty which would have harassed you for years. I absolutely assure you of it. That depends only on one thing: that you truly, sincerely, want to get rid of it. And it is the same for everything, from physical illnesses up to the highest mental difficulties. One part of the consciousness says, “I don’t want it”, but behind there hides a heap of things which say nothing, do not show themselves, and which just want that things continue as they are — generally out of ignorance; they do not believe that it is necessary to be cured, they believe that everything is for the best in the best of worlds. As the lady with whom I had those conversations  used to say, “The trouble begins as soon as you want to change.”
5 February 1951
* * *
If you look at yourself carefully, you will see that one always carries in oneself the opposite of the virtue one has to realise (I use “virtue” in its widest and highest sense). You have a special aim, a special mission, a special realisation which is your very own, each one individually, and you carry in yourself all the obstacles necessary to make your realisation perfect. Always you will see that within you the shadow and the light are equal: you have an ability, you have also the negation of this ability. But if you discover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to realise the other.
This is a fact very little spoken about, but one of capital importance. And if you observe carefully you will see that it is always thus with everyone. This leads us to statements which are paradoxical but absolutely true; for instance, that the greatest thief can be the most honest man (this is not to encourage you to steal, of course!) and the greatest liar can be the most truthful person. So, do not despair if you find in yourself the greatest weakness, for perhaps it is the sign of the greatest divine strength. Do not say, “I am like that, I can’t be otherwise.” It is not true. You are “like that” because, precisely, you ought to be the opposite. And all your difficulties are there just that you may learn to transform them into the truth they are hiding.
Once you have understood this, many worries come to an end and you are very happy, very happy. If one finds one has very black holes, one says, “This shows I can rise very high”, if the abyss is very deep, “I can climb very high.” It is the same from the universal point of view: to use the Hindu terminology so familiar to you, it is the greatest Asuras who are the greatest beings of Light. And the day these Asuras are converted, they will be the supreme beings of the creation. This is not to encourage you to be asuric, you know, but it is like that — this will widen your minds a little and help you to free yourself from those ideas of opposing good and evil, for if you abide in that category, there is no hope.
If the world was not essentially the opposite of what it has become, there would be no hope. For the hole is so black and so deep, and the inconscience so complete, that if this were not the sign of the total consciousness, well, there would be nothing more to do but pack up one’s kit and go away. Men like Shankara, who did not see much further than the end of their nose, said that the world was not worth the trouble of living in, for it was impossible, that it was better to treat it as an illusion and go away, there was nothing to be done with it. I tell you, on the contrary, that it is because the world is very bad, very dark, very ugly, very unconscious, full of misery and suffering, that it can become the supreme Beauty, the supreme Light, the supreme Consciousness and supreme Felicity.
17 February 1951
* * *
Mother, there are mistakes… one knows they are mistakes, but still it is as though one were pushed into making them. Then?
Pushed by what? Ah, this is exactly what happens! It is the lower nature, the instincts of the subconscient which govern you and make you do things you should not do. And so it is a choice between your will and accepting submission. There is always a moment when one can decide. It goes to the point where as I said there is even a moment when one can decide to be ill or not to be ill. It even goes so far that a moment comes when one can decide to die or not to die. But for that one must have an extremely awakened consciousness because this speck is infinitesimal in time and like the hundredth part of a second, and because before it one can do nothing and after it one can do nothing; but at that moment one can. And if one is absolutely awake, one can, at that moment, take the decision.
But for ordinary things, as for example, giving way before an impulse or refusing it, it is not a space, not even the space of a second; one has plenty of time before him, one certainly has several minutes. And it is a choice between weak submission and a controlling will. And if the will is clear, if it is based on truth, if truly it obeys the truth and is clear, it always has the power to refuse the wrong movement. It is an excuse you give yourself when you say, “I could not.” It is not true. It is that truly you have not wanted it in the right way. For there is always the choice between saying “yes” and saying “no”. But one chooses to be weak and later gives oneself this excuse, saying, “It is not my fault; it was stronger than I.” It is your fault if the thing was stronger than you. Because you are not these impulses, you are a conscious soul and an intelligent will, and your duty is to see that this is what governs you and not the impulses from below.
29 September 1954
Mother, here Sri Aurobindo has spoken of “the formation of ego- individuality”. Ego-individuality means…?
There are individual egos and collective egos. For example, the national ego is a collective ego. A group may have a collective ego. The human race has a collective ego. It is bigger or smaller. The individual ego is the ego of a particular person; it is the smallest kind of ego. Oh, there is of course a vital ego, a mental ego and a physical ego but these are minor individual egos. But this means the ego of a particular person.
One has many egos inside oneself. One becomes aware of them when one begins to destroy them: when one has destroyed an ego, that which was most troublesome, usually it creates a kind of inner cyclone. When one comes out of the storm, one feels, “Ah, now it is over, everything is done, I have destroyed the enemy inside me, all is finished.” But after a while, one notices that there is another, and another still, and yet again another, and that in fact one is made of a heap of little egos which are absolutely a nuisance and which must be overcome one after another.
Ego means what?
I think it is the ego that makes each one a separate being, in all possible ways. It is the ego which gives the sense of being a person separate from others. It is certainly the ego which gives you the sense of the “I”, “I am”, “I want”, “I do”, “I exist”, even the very famous “I think therefore I am” which is… I am sorry but I think it is a stupidity — but still it is a celebrated stupidity — well, this too is the ego. What gives you the impression that you are Manoj is the ego, and that you are altogether different from this one and that one; and what prevents your body from melting away like that, dissolving in a common mass of physical vibrations, is the ego; what gives you a definite form, a definite character, a separate consciousness, the sense that you exist in yourself, independently of all others, indeed, something like that; if one does not reflect, spontaneously one has the sense that even if the world disappeared, one would be there, one would remain what one is. This of course is the super-ego.
Certainly, if one were to lose one’s ego too soon, from the vital and mental point of view one would again become an amorphous mass. The ego is surely the instrument for individualisation; that is, until one is an individualised being, constituted in himself, the ego is an absolutely necessary factor. If one had the power of abolishing the ego ahead of time, one would lose one’s individuality. But once the individuality has been formed, the ego becomes not only useless but harmful. And only then comes the time when it must be abolished. But naturally, as it has taken so much trouble to build you, it does not give up its work so easily, and it asks for the reward of its efforts, that is, to enjoy the individuality.
12 January 1955
* * *
Egoism is a relatively easy thing to correct, because everyone knows what it is. It is easy to discover, easy to correct, if one truly wants to do it and is bent on it.
But the ego is much more difficult to seize, because, in fact, to realise what the ego is one must already be out of it, otherwise one cannot find it out. You are wholly moulded from it, from head to foot, from the outermost to the innermost, from the physical to the spiritual, you are steeped in ego. It is mixed with everything and you are not aware of what it is. You must have already conquered it, come out of it, freed yourself from it, at least partially, at least in some little corner of your being somewhere, in order to realise what the ego is.
The ego is what helps us to individualise ourselves and what prevents us from becoming divine. It is like that. Put that together and you will find the ego. Without the ego, as the world is organised, there would be no individual, and with the ego the world cannot become divine.
It would be logical to conclude, “Well, let us first of all become conscious individuals and then we shall send away the ego and become divine.” Only, when we have become conscious individuals, we have grown so accustomed to living with our ego that we are no longer able to discern it and much labour is needed to become aware of its presence.
On the other hand, everyone knows what egoism is. When you want to pull everything towards you and other people do not interest you, that is called egoism: when you put yourself at the centre of the universe and all things exist only in relation to you, that is egoism. But it is very obvious, one must be blind not to see that one is egoistic. Everybody is a little egoistic, more or less, and at least a certain proportion of egoism is normally acceptable; but even in ordinary life, when one is a little too egoistic, well, one receives knocks on the nose, because, since everyone is egoistic, no one much likes egoism in others.
It is taken for granted, it is part of public morality. Yes, one must be a little bit egoistic, not too much, so it is not conspicuous! On the other hand, nobody speaks of the ego, because nobody knows it. It is such an intimate companion that one does not even recognise its existence; and yet so long as it is there one will never have the divine consciousness.
The ego is what makes one conscious of being separate from others. If there were no ego, you would not perceive that you are a person separate from others. You would have the impression that you are a small part of a whole, a very small part of a very great whole.
On the other hand, every one of you is most certainly quite conscious of being a separate person. Well, it is the ego that gives you this impression. As long as you are conscious in this way, it means that you have an ego.
When you begin to be aware that everything is yourself, and that this is only a very small point in the midst of thousands and thousands of other points of the same person that you are everywhere, when you feel that you are yourself in everything and that there is no separation, then you know that you are on the way towards having no more ego.
There even comes a time when it is impossible to conceive oneself and say, “It is not I”, for even to express it in this way, to say that the All is you, that you are the All or that you are the Divine or that the Divine is you, proves that something still remains.
There is a moment — this happens in a flash and can hardly stay — when it is the All that thinks, it is the All that knows, it is the All that feds, it is the All that lives. There is not even… not even the impression that… you have reached that point.
Then it is all right. But until then, there is still a little remnant of ego somewhere; usually it is the part which looks on, the witness that looks on.
So do not assert that you have no more ego. It is not accurate. Say you are on the way towards having no more ego, that is the only correct thing to say.
2 May 1958
There is a spiritual ego even as there is a physical, vital and mental ego. There is a spiritual ego. There are people who have made a great effort to overcome all their egoism and all their limitations, and attained a spiritual consciousness; and there, they have all the vanity and the sense of their importance and contempt for those who are not in the same condition as they. Indeed, all that is ridiculous and bad in the ego, they find there once again. There are many, many like that. They have overcome what was there in the physical or vital consciousness but the very effort they have made to master themselves and this victory they have gained give them the sense of their extreme importance. So they become puffed up and assert their authority.
This happens so frequently that it is not even noticed.
I didn’t understand this: “The so-called forces of Nature are but the exterior activities of beings out of proportion with man by their size and the powers at their disposal.” (The Mother)
Didn’t understand?… For instance, take the wind which blows; now scientists will tell you: “These are manifestations of forces of Nature, and it is the result of such and such a phenomenon”, they will speak about heat and cold, high and low, etc., and they will tell you: “That’s the cause of the wind’s blowing, these are currents of air produced in the atmosphere.” But it is not this. There are entities behind, only they are so huge that their form eludes us. It would be like your asking an ant to describe the form of a man — it couldn’t, could it? It sees at the most the tiny end of the little toe and it takes a walk on the foot — it is a great journey, and it would not know what a man’s form would be like. Well, it is almost the same thing. These forces which bring about wind, rain, earthquakes, etc. are manifestations of — call them gestures, if you like — of movements of certain beings so formidably huge that we hardly see the end of their foot and don’t realise their size.
Still, the spiritual ego is better than the ordinary ego, isn’t it?
It is much more dangerous than the ordinary one! For one is not aware that it is the ego. Outwardly, when one is egoistic, not only does one know it oneself but others make you realise it still more, and circumstances prove it to you every moment. But there, as unfortunately you meet people who respect you highly, you are not even aware that you are terribly egoistic.
Very dangerous. Spiritual vanity is much more serious than physical vanity.
9 December 1953
* * *
The most important, the most difficult thing is to renounce one’s ego, for to somebody who is not ready, to renounce his ego is like dying and dying much more than a physical death, for to him the death of the ego is like a dissolution of the being — this is not correct but it begins by giving this sort of impression. To be immortal one must renounce all limitations and the ego is the greatest of limitations; hence if “I” am not immortal, what is the good of that?
3 February 1951
Organise Your Being
Sweet Mother, here it is written: “It is part of the foundation of Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge.” (Sri Aurobindo) Are these forces different for each person?
Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple.[…] And there are people absolutely at the top of the human ladder, the elite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things.
There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organised action; but their organisation is infinitely more complicated than that of primitive or undeveloped men who have two or three impulses and four or five ideas, and who can arrange all this very easily in themselves and seem to be very coordinated and logical because there is not very much to organise.
But there are people truly like a multitude, and so that gives them a plasticity, a fluidity of action and an extraordinary complexity of perception, and these people are capable of understanding a considerable number of things, as though they had at their disposal a veritable army which they move according to circumstance and need; and all this is inside them. So when these people, with the help of yoga, the discipline of yoga, succeed in centralising all these beings around the central light of the divine Presence, they become powerful entities, precisely because of their complexity. So long as this is not organised they often give the impression of an incoherence, they are almost incomprehensible, one can’t manage to understand why they are like that, they are so complex. But when they have organised all these beings, that is, put each one in its place around the divine centre, then truly they are terrific, for they have the capacity of understanding almost everything and doing almost everything because of the multitude of entities they contain, of which they are constituted. And the nearer one is to the summit of the ladder, the more it is like that, and consequently the more difficult it is to organise one’s being; because when you have about a dozen elements, you can quickly compass and organise them, but when you have thousands of them, it is difficult.
22 June 1955
* * *
Is the vital distorted from the very birth?
If your birth has not been accidental, you could very well think there was no distortion, but what you are at your birth is most of the time almost absolutely what your mother and father have made you, and also, through them, what your grandparents have made you. There are certain vital traditions in families and, besides, there is the state of consciousness in which you were formed, conceived — the moment at which you were conceived — and that, not once in a million times does that state conform to true aspiration; and it is only a true aspiration which could make your vital pure of all mixture, make the vital element attracted for the formation of the being a pure element, free from all contagion; I mean that if a psychic being enters there, it can gather elements favourable to its growth. In the world as it is. things are so mixed up, have been so mixed up in every way, that it is almost impossible to have elements of the vital sufficiently pure not to suffer the contagion of all other contaminated beings.
I think I have already spoken about that, I have said what kind of aspiration ought to be there in the parents before the birth; but as I said, this does not happen even once in a hundred thousand instances. The willed conception of a child is extremely rare; mostly it is an accident. Among innumerable parents it is quite a small minority that even simply bothers about what a child could be; they do not even know that what the child will be depends on what they are. It is a very small elite which knows this. Most of the time things go as they can; anything at all happens and people don’t even realise what is happening. So, in these conditions how do you expect to be born with a vital being sufficiently pure to be of help to you?
One is born with a slough to clean before one begins to live. And once you have made a good start on the way to the inner transformation and you go down to the subconscient root of the being — that exactly which comes from parents, from atavism — well, you do see what it is! and all, almost all difficulties are there, there are very few things added to existence after the first years of life. This happens at any odd moment; if you keep bad company or read bad books, the poison may enter you; but there are all the imprints deep-rooted in the subconscient, the dirty habits you have and against which you struggle. For instance, there are people who can’t open their mouth without telling a lie, and they don’t always do this deliberately (that is the worst of it), or people who can’t come in touch with others without quarrelling, all sorts of stupidities — they are there in the subconscient, deeply rooted. Now, when you have a goodwill, externally you do your best to avoid all that, to correct it if possible; you work, you fight, then become aware that this thing always keeps coming up, it comes up from some part which escapes your control. But if you enter this subconscient, if you let your consciousness infiltrate it, and look carefully, gradually you will discover all the sources, all the origins of all your difficulties; then you will begin to understand what your fathers and mothers, grandfathers and grandmothers were, and if at a certain moment you are unable to control yourself, you will understand, “I am like that because they were like that.”
If you have within you a psychic being sufficiently awake to watch over you, to prepare your path, it can draw towards you things which help you, draw people, books, circumstances, all sorts of little coincidences which come to you as though brought by some benevolent will and give you an indication, a help, a support to take decisions and turn you in the right direction. But once you have taken this decision, once you have decided to find the truth of your being, once you start sincerely on the road, then everything seems to conspire to help you to advance, and if you observe carefully you see gradually the source of your difficulties: “Ah! wait a minute, this failing was in my father; oh! this habit was my mother’s; oh! my grandmother was like this, my grandfather was like that” or it could well be the nurse who took care of you when you were small, or brothers and sisters who played with you, the little friends you met, and you will find that all this was there, in this person or that or the other. But if you continue to be sincere, you find you can cross all this quite calmly, and after a time you cut all the moorings with which you were born, break the chains and go freely on the path.
If you really want to transform your character, it is that you must do. It has always been said that it is impossible to change one’s nature; in all books of philosophy, even of yoga, you are told the same story: “You cannot change your character, you are born like that, you are like that.” This is absolutely false, I guarantee it is false; but there is something very difficult to do to change your character, because it is not your character which must be changed, it is the character of your antecedents. In them you will not change it (because they have no such intention), but it is in you that it must be changed. It is what they have given you, all the little gifts made to you at your birth — nice gifts — it is this which must be changed. But if you succeed in getting hold of the thread of these things, the true thread, since you have worked upon this with perseverance and sincerity, one fine morning you will be free; all this will fall off from you and you will be able to get a start in life without any burden. Then you will be a new man, living a new life, almost with a new nature. And if you look back you will say, “It is not possible, I was never like that!”
29 March 1951
* * *
First one must become a conscious, well-knit, individualised being, who exists in himself, by himself, independently of all his surroundings, who can hear anything, read anything, see anything without changing. He receives from outside only what he wants to receive; he automatically refuses all that is not in conformity with his plan and nothing can leave an imprint on him unless he agrees to receive the imprint. Then one begins to become an individuality! When one is an individuality, one can make an offering of it.
For, unless one possesses something, one cannot give it. First, one must be, and then afterwards one can give oneself.
So long as one does not exist, one can give nothing. And for the separative ego to disappear, as you say, one must be able to give oneself entirely, totally without reservation. And to be able to give oneself, one must first exist. And to exist one must be individualised.
If your body were not made in the rigid form it is — for it is terribly rigid, isn’t it? — well, if all that were not so fixed, if you had no skin, here, like this, solid, if externally you were the reflection of what you are in the vital and mental fields, it would be worse than being a jelly-fish! Everything would fuse into everything else, like this…. Oh, what a mess it would be! That is why it was at first necessary to give a very rigid form. Afterwards we complain about it. We say, “The physical is fixed, it is a nuisance; it lacks plasticity, it lacks suppleness, it hasn’t that fluidity which can enable us to merge into the Divine.” But this was absolutely necessary, for without this… if you simply went out of your body (most of you can’t do it because the vital being is hardly more individualised than the physical), if you came out of your body and went into the vital world, you would see that all things there intermingle, they are mixed, they divide; all kinds of vibrations, currents of forces come and go, struggle, try to destroy one another, take possession of each other, absorb each other, throw each other out… and so it goes on! But it is very difficult to find a real personality in all this. These are forces, movements, desires, vibrations.
There are individualities, there are personalities! But these are powers. People who are individualised in that world are either heroes or devils!
And now, in the mind… (Silence) If only you become conscious of your physical mind in itself… Some people have called it a public square, because everything comes there, goes across, passes, comes back…. All ideas go there, they enter at one place, leave by another, some are here, some there, and it is a public square, not very well organised, for usually ideas meet and knock into one another, there are accidents of all kinds. But then one becomes aware: “What can I call my mind?” or “What is my mind?”
One needs years of very attentive, very careful, very reasonable, very coherent work, organisation, selection, construction, in order to succeed simply in forming, oh, simply this little thing, one’s own way of thinking!
One believes he has his own way of thinking. Not at all. It depends totally upon the people one speaks with or the books he has read or on the mood he is in. It depends also on whether you have a good or bad digestion, it depends on whether you are shut up in a room without proper ventilation or whether you are in the open air; it depends on whether you have a beautiful landscape before you; it depends on whether there is sunshine or rain! You are not aware of it, but you think all kinds of things, completely different according to a heap of things which have nothing to do with you!
And for this to become a coordinated, coherent, logical thought, a long thorough work is necessary. And then, the best of the business is that when you have succeeded in making a beautiful, well-formed, very strong, very powerful mental construction, the first thing you will be told is, “You must break this so that you can unite with the Divine!” But so long as you haven’t made it, you cannot unite with the Divine because you have nothing to give to the Divine except a mass of things which are not yourself! One must first exist in order to be able to give oneself I am repeating what I said a while ago.
Truly, in the present state of the world, the only thing one can give the Divine is one’s body. But that’s what one doesn’t give Him. Yes, one can try to consecrate one’s work! But still, here there are so many elements which are not true![…]
All this… it is not in order to swamp you that I tell you all this. It is only in order to tell you that before speaking of merging one’s ego in the Divine, one must first know a little what one is. The ego is there. Its necessity is that you become conscious, independent beings, individualised — I mean in the sense of independent — that you may not be the public square where everything goes criss-cross! That you may exist in yourselves. That is why there is an ego. It is like that; that is why also there is a skin, like that… though truly, even physical forces pass through the skin. There is a vibration which goes a certain distance. But still, it’s the skin that prevents us from blending into one another. But everything else must be like that too.
(After a silence) And then, later, one offers all this to the Divine. Years of work are needed. You must not only… (silence) … become conscious of yourself, conscious in all details, but you must organise what you call “yourself” around the psychic centre, the divine centre of your being, so that it would make a single, coherent, fully conscious being. And as this divine centre is itself already consecrated (Mother makes a gesture of offering) entirely to the Divine, if everything is organised harmoniously around it, everything is consecrated to the Divine. And so, when the Divine thinks it proper, when the time has come, when the work of individualisation is complete, then the Divine gives you permission to let your ego merge in Him, to live henceforward only for the Divine.
But it is the Divine who takes this decision. You must first have done all this work, become a conscious being, solely and exclusively centred around the Divine and governed by Him. And after all that, there is still an ego; because it is the ego which serves to make you an individual. But once this work is perfect, fully accomplished, then, at that moment, you may tell the Divine, “Here I am, I am ready. Do you want me?” And the Divine usually says, “Yes.” All is over, everything is accomplished. And you become a real instrument for the Divine’s work. But first the instrument must be constructed.
28 July 1954
Purity, Aspiration, Humility
So many people doubt the effectiveness of the Protection, the safety of the Path, because others go astray. And in their egoism they tremble with fear instead of telling themselves what I have just been reading to you this evening [about the need for purification], what is the cause of all catastrophes, small or great, which threaten those who follow the path of yoga without having taken the necessary care to be sufficiently pure and sincere.
No protection, no Grace can save those who refuse the indispensable purification.
And I would add this: that fear is an impurity, one of the greatest impurities, one of those which come most directly from the anti-divine forces which want to destroy the divine action on earth; and the first duty of those who really want to do yoga is to eliminate from their consciousness, with all the might, all the sincerity, all the endurance of which they are capable, even the shadow of a fear. To walk on the path, one must be dauntless, and never indulge in that petty, small, feeble, nasty shrinking back upon oneself, which is fear.
An indomitable courage, a perfect sincerity and a sincere self-giving, so that one does not calculate or bargain, does not give with the idea of receiving, does not trust with the idea of being protected, does not have a faith which asks for proofs — it is this that is indispensable in order to walk on the path, and it is this alone which can truly shelter you from all danger.
15 August 1956
* * *
How to enter the [inner] room ?
You take a key and open the door!
You must find the key.
Or you sit down in front of the door until you have found the word, the idea or the force which opens it — as in the Arabian Nights tales.
It is not a joke, it is very serious. You must sit down in front of the door and then concentrate until you have found the key or the word or the power to open it.
If one doesn’t try, it doesn’t open by itself. Perhaps after thousands of years, but you want to do it immediately — so? To do it immediately, you must sit down obstinately before the door until you have found the means. It may be a key, it may be a word, it may be a force, it may be anything at all, and you remain there before the door until it opens.
And you do not think of anything else.
Only of the door.
Is there no key-hole through which the light can escape?
A key-hole! What do you mean? A chink through which the light can escape?… Perhaps it is escaping, but perhaps no one sees it either!
It is escaping.
But then that’s another problem: you must open your eyes. You must learn to open your eyes, to look.
Very small babies do not see, even very small animals do not see, tiny baby kittens do not see. It takes them several hours or several days — they don’t see.
You must learn to see.
16 May 1956
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Sweet Mother, Sri Aurobindo writes: “A psychic fire within must be lit into which all is thrown with the Divine Name upon it.” Isn’t the psychic fire always lit?
It is not always lit.
Then how to light it?
By the will for progress, by the urge towards perfection.
Above all, it is the will for progress and self-purification which lights the fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves.
And each defect one wants to cure or each progress one wants to make — if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the fight of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense.
8 August 1956
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There is one thing that has always been said, but always misunderstood, it is the necessity of humility. It is taken in the wrong way, wrongly understood and wrongly used. Be humble, if you can be so in the right way; above all, do not be so in the wrong way, for that leads you nowhere. But there is one thing: if you can pull out from yourself this weed called vanity, then indeed you will have done something. But if you knew how difficult it is! You cannot do a thing well, cannot have a fine idea, cannot have a right movement, cannot make a little progress without getting puffed up inside (even without being aware of it), with a self-satisfaction full of vanity. And you are obliged then to hammer it hard to break it. And still broken bits remain and these begin to germinate. One must work the whole of one’s life and never forget to work in order to uproot this weed that springs up again and again and again so insidiously that you believe it is gone and you feel very modest and say. “It is not I who have done it, I feel it is the Divine, I am nothing if He is not there”, and then the next minute, you are so satisfied with yourself simply for having thought that!
What is the right and the wrong way of being humble?
It is very simple, when people are told “be humble”, they think immediately of “being humble before other men” and that humility is wrong. True humility is humility before the Divine, that is, a precise, exact, living sense that one is nothing, one can do nothing, understand nothing without the Divine, that even if one is exceptionally intelligent and capable, this is nothing in comparison with the divine Consciousness, and this sense one must always keep, because then one always has the true attitude of receptivity — a humble receptivity that does not put personal pretensions in opposition to the Divine.
13 May 1953
The Creative Word
Sweet Mother, there’s a flower you have named “The Creative Word”.
What does that mean ?
It is the word which creates.
There are all kinds of old traditions, old Hindu traditions, old Chaldean traditions in which the Divine, in the form of the Creator, that is, in His aspect as Creator, pronounces a word which has the power to create. So it is this… And it is the origin of the mantra. The mantra is the spoken word which has a creative power. An invocation is made and there is an answer to the invocation; or one makes a prayer and the prayer is granted. This is the Word, the Word which, in its sound… it is not only the idea, it is in the sound that there’s a power of creation. It is the origin, you see, of the mantra.
In Indian mythology the creator God is Brahma, and I think that it was precisely his power which has been symbolised by this flower, “The Creative Word”. And when one is in contact with it, the words spoken have a power of evocation or creation or formation or transformation; the words… sound always has a power; it has much more power than men think. It may be a good power and it may be a bad power. It creates vibrations which have an undeniable effect. It is not so much the idea as the sound; the idea too has its own power, but in its own domain — whereas the sound has a power in the material world.
I think I have explained this to you once; I told you, for example, that words spoken casually, usually without any reflection and without attaching any importance to them, can be used to do something very good. I think I spoke to you about “Bonjour”. “Good Day”, didn’t I? When people meet and say “Bonjour”, they do so mechanically and without thinking. But if you put a will into it, an aspiration to indeed wish someone a good day, well, there is a way of saying “Good Day” which is very effective, much more effective than if simply meeting someone you thought: “Ah! I hope he has a good day”, without saying anything. If with this hope in your thought you say to him in a certain way, “Good Day”, you make it more concrete and more effective.
It’s the same thing, by the way, with curses, or when one gets angry and says bad things to people. This can do them as much harm — more harm sometimes — than if you were to give them a slap. With very sensitive people it can put their stomach out of order or give them palpitation, because you put into it an evil force which has a power of destruction.
It is not at all ineffective to speak. Naturally it depends a great deal on each one’s inner power. People who have no strength and no consciousness can’t do very much — unless they employ material means. But to the extent that you are strong, especially when you have a powerful vital, you must have a great control on what you say, otherwise you can do much harm. Without wanting to, without knowing it; through ignorance.
26 October 1955
Mother, for self-mastery are not the ascetic methods useful sometimes?
No! You cure nothing. You only give yourself the illusion that you have progressed, but you cure nothing. The proof is that if you stop your ascetic methods, the thing is even stronger than before; it comes back with a vengeance. It depends upon what you call ascetic methods. If it is not to indulge in satisfying all your desires, this indeed is not asceticism, it is common sense. It is something else. Ascetic methods are things like repeated fasting, compelling yourself to endure the cold… in fact, to torture your body a little. This indeed gives you only a spiritual pride, nothing more. It masters nothing at all. It is infinitely easier. People do it because it is very easy, it is simple. Just because the pride is quite satisfied and the vanity can get puffed up, it becomes very easy. One makes a great demonstration of his ascetic virtues, and so considers himself an extremely important personage, and that helps him to endure many things.
It is much more difficult to master one’s impulses quietly, composedly, and to prevent them from showing themselves — much more! — without taking ascetic measures. It is much more difficult not to be attached to the things you possess than to possess nothing. This is something that has been known for centuries. It requires a much greater quality not to be attached to the things one possesses than to be without any possessions or to reduce one’s possessions to a strict minimum. It is much more difficult. It is a much higher degree of moral worth. Simply this attitude: when a thing comes to you, to take it, use it; when for one reason or another it goes away, to let it go and not regret it. Not to refuse it when it comes, to know how to adapt yourself and not to regret it when it goes.
Even if defects come?
It is not a question of defects, I am speaking of material things. Defects are not things which come, they are things one carries in oneself. I am speaking of material things. I am speaking of asceticism, you understand.
Asceticism is an altogether material discipline. Defects — don’t think they come from outside; one has enough of them inside one without needing to borrow them from elsewhere. And in fact, if one did not carry them in oneself, one could not become aware of them in others. It is because the seed of all this is in oneself that one is in contact with them. And when we say that great waves of passion pass through people, and that they are not generated in them but pass through them, it is perfectly true. But if there was someone absolutely immune from all possibility of passion, they could pass by for centuries, he wouldn’t even feel them. He could see them, see them passing, as one sees a storm passing in the sky, but he would feel nothing at all. When the vibrations inside oneself answer the vibrations from outside, it means that they are there; otherwise no vibration can enter.
There are examples like this. For instance, a crowd is seized by panic. Well, it is always possible that there are one or two persons who resist the panic, who are not touched, are outside it: they can save the situation. This has happened many a time. The reason why a movement, a vibration, a forceful movement is contagious is because the ground for contagion is there.
15 December 1954
The number of hours spent in meditation is no proof of spiritual progress. It is a proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentration in the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need, — to be constantly conscious of the Divine.
But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life.
There are some who, when they are sitting in meditation, get into a state which they think very fine and delightful. They sit self-complacent in it and forget the world; but if they are disturbed, they come out of it angry and restless, because their meditation was interrupted. This is not a sign of spiritual progress or discipline. There are some people who act and seem to feel as if their meditation were a debt they have to pay to the Divine; they are like men who go to church once a week and think they have paid what they owe to God.
If you need to make an effort to go into meditation, you are still very far from being able to live the spiritual life. When it takes an effort to come out of it, then indeed your meditation can be an indication that you are in the spiritual life.
21 April 1929
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What is the difference between meditation and concentration?
Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied — the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being.
Certainly this indirect action can have an effect, but… I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being.
Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it; that is, the concentration may be partial, total or integral, and in each case the result will be different.
25 December 1950
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Some imagine that the sign of spiritual life is the capacity to sit in a corner and meditate! That is a very, very common idea. I do not want to be severe, but most people who make much of their capacity for meditation — I do not think they meditate even for one minute out of one hour. Those who meditate truly never speak about it; for them it is quite a natural thing. When it has become a natural thing, without any glory about it, you may begin to tell yourself that you are making progress. Those who talk about it and think that this gives them a superiority over other human beings, you may be sure, are most of the time in a state of complete inertia.
It is very difficult to meditate. There are all kinds of meditations…. You may take an idea and follow it to arrive at a given result — this is an active meditation; people who want to solve a problem or to write, meditate in this way without knowing that they are meditating. Others sit down and try to concentrate on something without following an idea — simply to concentrate on a point in order to intensify one’s power of concentration; and this brings about what usually happens when you concentrate upon a point: if you succeed in gathering your capacity for concentration sufficiently upon a point whether mental, vital or physical, at a given moment you pass through and enter into another consciousness. Others still try to drive out from their head all movements, ideas, reflexes, reactions and to arrive at a truly silent tranquillity. This is extremely difficult; there are people who have tried for twenty-five years and not succeeded, for it is somewhat like taking a bull by the horns.
There is another kind of meditation which consists in being as quiet as one can be but without trying to stop all thoughts, for there are thoughts which are purely mechanical and if you try to stop these you will need years, and into the bargain you will not be sure of the result; instead of that you gather together all your consciousness and remain as quiet and peaceful as possible, you detach yourself from external things as though they do not interest you at all, and all of a sudden, you brighten the flame of aspiration and throw into it everything that comes to you so that the flame may rise higher and higher, higher and higher; you identify yourself with it and you go up to the extreme point of your consciousness and aspiration, thinking of nothing else — simply, an aspiration which mounts, mounts, mounts, without thinking a minute of the result, of what may happen and specially of what may not, and above all without desiring that something may come — simply, the joy of an aspiration which mounts and mounts and mounts, intensifying itself more and more in a constant concentration. And there I may assure you that what happens is the best that can happen. That is, it is the maximum of your possibilities which is realised when you do this. These possibilities may be very different according to individuals. But then all these worries about trying to be silent, going behind appearances, calling a force which answers, waiting for an answer to your questions, all that vanishes like an unreal vapour. And if you succeed in living consciously in this flame, in this column of mounting aspiration, you will see that even if you do not have an immediate result, after a time something will happen.
12 February 1951
* * *
If while doing what you have to do — whatever it may be, whatever work it is — if you do it and while doing it are careful not to forget the Divine, to offer to Him what you do and try so to give yourself to Him that He may change all your reactions — instead of their being selfish, petty, stupid and ignorant, making them luminous, generous — then in that way you will make progress. Not only will you have made some progress but you will have helped in the general progress. I have never seen people who have left everything in order to go and sit down in a more or less empty contemplation (for it is more or less empty); I have never seen such people making any progress, or in any case their progress is very trifling. I have seen persons who had no pretensions of doing yoga, who were simply filled with enthusiasm by the idea of terrestrial transformation and of the descent of the Divine into the world and who did their little bit of work with that enthusiasm in the heart, giving themselves wholly, without reserve, without any selfish idea of a personal salvation; these I have seen making magnificent progress, truly magnificent. And sometimes they are wonderful. I have seen sannyasis, I have seen people who live in monasteries, I have seen people who professed to be yogis, well, I would not exchange one of the others for a dozen such people (I mean, from the standpoint of terrestrial transformation and world progress, that is to say, from the standpoint of what we want to do, to try that this world may no longer be what it is and may become truly the instrument of the divine Will, with the divine Consciousness). It is not by running away from the world that you will change it. It is by working there, modestly, humbly but with a fire in the heart, something that burns like an offering. Voilà.
So meditation is of no use?
No, and to the extent it is necessary, it will come spontaneously. All of a sudden, you will be seized by something that makes you still, makes you concentrate in the vision of an idea or of a psychological state. That captures you. You must not resist. Then you make the needed progress. At such a moment you see, you understand something; and then the next minute you start your work again with that something gained in you, but without any pretension. What I most fear are those who believe themselves very exceptional because they sit down and meditate. Of all things this is the most dangerous, because they become so vain and so full of self-satisfaction that they close up in this way all avenues of progress….
13 May 1953
* * *
“The practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge…. In all is the one Self the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, — this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self- dynamising meditation of this kind, must and does in its end turn into profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate.” (Sri Aurobindo)
Sweet Mother, what does Sri Aurobindo mean by “a self-dynamising meditation” ?
It is a meditation that has the power of transforming your being. It is a meditation which makes you progress, as opposed to static meditation which is immobile and relatively inert, and which changes nothing in your consciousness or in your way of being. A dynamic meditation is a meditation of transformation.
Generally, people don’t have a dynamic meditation. When they enter into meditation — or at least what they call meditation — they enter into a kind of immobility where nothing stirs, and they come out of it exactly as they went in, without any change either in their being or in their consciousness. And the more motionless it is, the happier they are. They could meditate in this way for eternities, it would never change anything either in the universe or in themselves. That is why Sri Aurobindo speaks of a dynamic meditation which is exactly the very opposite. It is a transforming meditation.
How is it done? Is it done in a different way?
I think it is the aspiration that should be different, the attitude should be different. “Different way” — what do you mean by “way” — (laughing) the way of sitting?… Not that? The inner way?
But for each one it is different.
I think the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence — this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or other. You may meditate for that too.
I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfil this aspiration for progress. Then it becomes dynamic.
14 March 1956
* * *
I begin to meditate and pray ardently and fervently, my aspiration is intense and my prayer full of devotion; and then, after a certain length of time — sometimes short, sometimes long — the aspiration becomes mechanical and the prayer purely verbal. What should I do?
This is not an individual case, it is extremely common. I have already said this a number of times, but still it was in passing — that people who claim to meditate for hours every day and spend their whole day praying, to me it seems that three-fourths of the time it must be absolutely mechanical; that is to say, it loses all its sincerity. For human nature is not made for that and the human mind is not built that way.
In order to concentrate and meditate one must do an exercise which I could call the “mental muscle-building” of concentration.
One must really make an effort — as one makes a muscular effort, for instance, to lift a weight — if you want the concentration to be sincere and not artificial.
The same thing for the urge of prayer: suddenly a flame is lit, you feel an enthusiastic élan, a great fervour, and express it in words which, to be true, must be spontaneous. This must come from the heart, directly, with ardour, without passing through the head. That is a prayer. If there are just words jostling in your head, it is no longer a prayer. Well, if you don’t throw more fuel into the flame, after a time it dies out. If you do not give your muscles time to relax, if you don’t slacken the movement, your muscles lose the capacity of taking strains. So it is quite natural, and even indispensable, for the intensity of the movement to cease after a certain time. Naturally, someone who is accustomed to lifting weights can do it much longer than one who has never done it before. It is the same thing; someone who is accustomed to concentration can concentrate much longer than one who is not in the habit. But for everybody there comes a time when one must let go, relax, in order to begin again. Therefore, whether immediately or after a few minutes or a few hours, if the movement becomes mechanical, it means that you have relaxed and that you need no longer pretend that you are meditating. It is better to do something useful.
If you cannot manage to do a little exercise, for instance, in order to neutralise the effect of the mental tension, you may read or try to note down what happened to you, you may express things. Then that produces a relaxation, the necessary relaxation. But the duration of the meditation is only relatively important; its length simply shows how far you are accustomed to this activity.
Of course, this may increase a great deal, but there is always a limit; and when the limit is reached one must stop, that’s all. It is not an insincerity, it is an incapacity. What becomes insincere is if you pretend to meditate when you are no longer meditating or you say prayers like many people who go to the temple or to church, perform ceremonies and repeat their prayers as one repeats a more or less well-learnt lesson. Then it is no longer either prayer or meditation, it is simply a profession. It is not interesting.
18 July 1956
- The Conversations of 1929.