{"id":1120,"date":"2013-07-13T01:32:41","date_gmt":"2013-07-13T01:32:41","guid":{"rendered":"http:\/\/localhost\/?p=1120"},"modified":"2013-07-13T01:32:41","modified_gmt":"2013-07-13T01:32:41","slug":"07-sadhana-through-work-vol-23-letters-on-yoga-volume-23","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/23-letters-on-yoga-volume-23\/07-sadhana-through-work-vol-23-letters-on-yoga-volume-23","title":{"rendered":"-07_Sadhana through Work.htm"},"content":{"rendered":"\n\n
\n
\n


\nS<\/font>ECTION<\/font>
\nF<\/font>IVE<\/font><\/b><\/p>\n

Sadhana through Work<\/font><\/b><\/p>\n

 <\/font> <\/font><\/b><\/p>\n

T<\/font><\/b>HE<\/font>
\nordinary life consists in work for personal aim and satisfaction of desire
\nunder some mental or moral control, touched sometimes by a mental ideal. The Gita’s
\nyoga consists in the offering of one’s work as a sacrifice to the Divine, the
\nconquest of desire, egoless and desireless action, bhakti for the Divine, an
\nentering into the cosmic consciousness, the sense of unity with all creatures,
\noneness with the Divine. This yoga adds the bringing down of the supramental
\nLight and Force (its ultimate aim) and the transformation of the nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Men usually work and carry on
\ntheir affairs from the ordinary motives of the vital being, need, desire of
\nwealth or success or position or power or fame or the push to activity and the
\npleasure of manifesting their capacities, and they succeed or fail according to
\ntheir capability, power of work and the good or bad fortune which is the result
\nof their nature and their Karma. When one takes up the yoga and wishes to
\nconsecrate one’s life to the Divine, these ordinary motives of the vital being
\nhave no longer their full and free play; they have to be replaced by another, a
\nmainly psychic and spiritual motive, which will enable the sadhak to work with
\nthe same force as before, no longer for himself, but for the Divine. If the
\nordinary vital motives or vital force can no longer act freely and yet are not
\nreplaced by something else, then the push or force put into the work may
\ndecline or the power to command success may no longer be there. For the sincere
\nsadhak the difficulty can only be\u00a0\u00a0
\n<\/span>temporary; but he has to see the defect in his consciousness or his
\nattitude and to remove it. Then the Divine Power itself will act through him
\nand use his capacity and vital force for its ends. In your case, it is the
\npsychic being and a part of the mind that have drawn you to the yoga and were
\npredisposed to it, but the vital nature or at least a <\/span><\/p>\n

 <\/p>\n

\nPage ─ 669 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

large part of it has not yet put
\nitself into line with the psychic movement. There is not as yet the full and
\nundivided consecration of the active vital nature. <\/p>\n

 <\/p>\n

The signs of the
\nconsecration of the vital in action are these among others: <\/p>\n

 <\/p>\n

The feeling (not
\nmerely the idea or the aspiration) that all the life and the work are the
\nMother’s and a strong joy of the vital nature in this consecration and
\nsurrender. A consequent calm content and disappearance of egoistic attachment
\nto the work and its personal results, but at the same time a great joy in the
\nwork and in the use of the capacities for the divine purpose. <\/p>\n

 <\/p>\n

The feeling that
\nthe Divine Force is working behind one’s actions and leading at every moment. <\/p>\n

 <\/p>\n

A persistent
\nfaith which no circumstance or event can break. If difficulties occur, they
\nraise not mental doubts or an inert acquiescence, but the firm belief that,
\nwith sincere consecration, the Divine Shakti will remove the difficulties, and
\nwith this belief a greater turning to her and dependence on her for that
\npurpose. When there is full faith and consecration, there comes also a
\nreceptivity to the Force which makes one do the right thing and take the right
\nmeans and then circumstances adapt themselves and the result is visible. <\/p>\n

 <\/p>\n

To arrive at
\nthis condition the important thing is a persistent aspiration, call and
\nself-offering and a will to reject all in oneself or around that stands in the
\nway. Difficulties there will always be at the beginning and for as long a time
\nas is necessary for the change; but they are bound to disappear if they are met
\nby a settled faith, will and patience.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That is the ordinary Karmayoga in
\nwhich the sadhak chooses his own work but offers it to the Divine \u2013 it is given
\nto him in the sense that he is moved to it through some impulsion of his mind
\nor heart or vital and feels that there is some cosmic power or the cosmic Power
\nbehind the impulsion and he tries to train himself to see the One Force behind
\nall actions working out in him and others the cosmic Purpose. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 670 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Once he has the
\nideal of the direct surrender, he has to find the direct moving or Guidance \u2013
\nthat is why he rejects all that he sees to be merely mental, vital or physical
\nimpulsions coming from his own or universal Nature. Of course the full significance
\nof the surrender comes out only when he is ready.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I do not know that it is possible
\nfor me to give any guidance on the path you have chosen \u2013 it is at any rate
\ndifficult for me to say anything definite without more precise data than those
\ncontained in your letter. <\/p>\n

 <\/p>\n

There is no need
\nfor you to change the line of life and work you have chosen so long as you feel
\nthat to be the way of your nature (svabhāva<\/i>)
\nor dictated to you by your inner being or, for some reason, it is seen to be
\nyour proper dharma. These are the three tests and apart from that I do not know
\nif there is any fixed line of conduct or way of work or life that can be laid
\ndown for the yoga of the Gita. It is the spirit or consciousness in which the
\nwork is done that matters most; the outer form can vary greatly for different
\nnatures. This, so long as one does not get the settled experience of the Divine
\nPower taking up one’s works and doing them; afterwards it is the Power which
\ndetermines what is to be done or not done.<\/p>\n

 <\/p>\n

The overcoming
\nof all attachments must necessarily be difficult and cannot come except as the
\nfruit of a long sadhana \u2013 unless there is a rapid general growth in the inner
\nspiritual experience which is the substance of the Gita’s teaching. The\u00a0 <\/span>cessation of desire of the fruit, of the
\nattachment to the work itself, the growth of equality to all beings, to all
\nhappenings, to good repute or ill-repute, praise or blame, to good fortune or
\nill fortune, the dropping of the ego which are necessary for the loss of all attachments
\ncan come completely only when all work becomes a spontaneous sacrifice to the
\nDivine, the heart is offered up to Him and one has the settled experience of
\nthe Divine in all things and all beings. This consciousness or experience must
\ncome in all parts and movements of the being, sarvabhāvena<\/i>, not only in the mind and idea; then the falling
\naway of all <\/span><\/p>\n

 <\/p>\n

\nPage ─ 671 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

attachments becomes easy. I speak
\nof the Gita’s way of yoga, for in the ascetic life one obtains the same object
\ndifferently, by cutting away from the objects of attachment and the consequent
\natrophy of the attachment itself through rejection and disuse.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All I can suggest to him is to
\npractise some kind of Karmayoga \u2013 remembering the Supreme in all his actions
\nfrom the smallest to the greatest, doing them with a quiet mind and without
\nego-sense or attachment and offering them to Him as a sacrifice. He may also
\ntry or aspire to feel the presence of the Divine Shakti behind the world and
\nits forces, distinguish between the lower nature of the Ignorance and the
\nhigher divine nature whose character is absolute calm, peace, power, Light and
\nBliss and aspire to be raised and led gradually from the lower to the higher. <\/p>\n

 <\/p>\n

If he can do
\nthis, he will become fit in time to dedicate himself to the Divine and lead a
\nwholly spiritual life.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The line that seems to be natural
\nto him is the Karmayoga and he is therefore right in trying to live according
\nto the teaching of the Gita; for the Gita is the great guide on this path.
\nPurification from egoistic movements and from personal desire and the faithful
\nfollowing of the best light one has are a preliminary training for this path,
\nand so far as he has followed these things, he has been on the right way, but
\nto ask for strength and light in one’s action must not be regarded as an
\negoistic movement, for they are necessary in one’s inner development. <\/p>\n

 <\/p>\n

Obviously, a
\nmore systematic and intensive sadhana is desirable or, in any case, a steady
\naspiration and a more constant preoccupation with the central aim could bring
\nan established detachment even in the midst of outer things and outer activity
\nand a continuous guidance. The completeness, the Siddhi of this way of yoga \u2013 I
\nspeak of the separate path of Karma or spiritual action \u2013 begins when one is
\nluminously aware of the Guide and the guidance and when one feels the Power
\nworking with oneself <\/span><\/p>\n

 <\/p>\n

\nPage ─ 672 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

as the instrument and the
\nparticipator in the divine work.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I gather from his letter to you
\nthat he has been following a very sound method in his practice and has attained
\nsome good results. The first step in Karmayoga of this kind is to diminish and
\nfinally get rid of the ego-centric position in works, the lower vital reactions
\nand the principle of desire. He must certainly go on on this road until he
\nreaches something like its end. I would not wish to deflect him from that in
\nany way. <\/p>\n

 <\/p>\n

What I had in
\nview when I spoke of a systematic sadhana was the adoption of a method which
\nwould generalise the whole attitude of the consciousness so as to embrace all
\nits movements at a time instead of working only upon details \u2013 although that
\nworking is always necessary. I may cite as an example the practice of the
\nseparation of the Prakriti and the Purusha, the conscious Being standing back
\ndetached from all the movements of Nature and observing them as witness and
\nknower and finally as the giver (or refuser) of the sanction and at the highest
\nstage of the development, the Ishwara, the pure will, master of the whole
\nNature. <\/p>\n

 <\/p>\n

By intensive
\nsadhana I meant the endeavour to arrive at one of the great positive
\nrealisations which would be a firm base for the whole movement. I observe that
\nhe speaks of sometimes getting a glimpse of some wide calm…. A descent of
\nthis wide calm permanently into the consciousness is one of the realisations of
\nwhich I was thinking. That he feels it at such times seems to indicate that he
\nmay have the capacity of receiving and retaining it. If that happened or if the
\nPrakriti-Purusha realisation came, the whole sadhana would proceed on a strong
\npermanent base with a new and entirely yogic consciousness instead of the
\npurely mental endeavour which is always difficult and slow. I do not however
\nwant to press these things upon him; they come in their own time and to press
\ntowards them prematurely does not always hasten their coming. Let him continue
\nwith his primary task of self-purification and self-preparation. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 673 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

If I have not written to you, it
\nis because I could not add anything to what I had already written before to
\nyou. I cannot promise that within a given time you will have a result which
\nwill enable you either to go out into the world with a stronger spirit or
\nsucceed in the yoga. For the yoga you yourself say that you have not yet the
\nwhole mind for it and without the whole mind success is hardly possible in
\nsadhana. For the other, it is hardly the function of sadhana to prepare a man
\nfor ordinary life in the world. There is one thing only that could work in a
\ndirection which would help you to something which is not that, but still not
\nthe whole yoga for which you intimate that you are not wholly ready. It is if
\nyou get the spirit of the yoga of works as it is indicated in the Gita \u2013 forget
\nyourself and your miseries in the aspiration to a larger consciousness, feel
\nthe greater Force working in the world and make yourself an instrument for a
\nwork to be done, however small it may be. But, whatever the way may be, you
\nmust accept it wholly and put your whole will into it \u2013 with a divided and
\nwavering will you cannot hope for success in anything, neither in life nor in
\nyoga.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Any work can be done as a field
\nfor the practice of the spirit of the Gita.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You used the Force for the work,
\nand it supported you so long as you preferred to stick to that work. What is of
\nfirst importance is not the religious or non-religious character of the work
\ndone, but the inner attitude in which it is done. If the attitude is vital and not
\npsychic, then one throws oneself out in the work and loses the inner contact.
\nIf it is psychic, the inner contact remains, the Force is felt supporting or
\ndoing the work and the sadhana progresses.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There are those who have done the
\nlawyer’s work with the Mother’s force working in them and grown by it in inward <\/span><\/p>\n

 <\/p>\n

\nPage ─ 674 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

consciousness. On the other hand
\nreligious work can be merely external and vital in its nature or influence.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I may say, however, that I do not
\nregard business as something evil or tainted, any more than it is so regarded
\nin ancient spiritual India.
\nIf I did, I would not be able to receive money from X or from those of our
\ndisciples who in Bombay trade with East
\n Africa; nor could we then encourage them to go on with their work
\nbut would have to tell them to throw it up and attend to their spiritual
\nprogress alone. How are we to reconcile X’s seeking after spiritual light and
\nhis mill? Ought I not to tell him to leave his mill to itself and to the devil
\nand go into some Ashram to meditate? Even if I myself had had the command to do
\nbusiness as I had the command to do politics I would have done it without the
\nleast spiritual or moral compunction. All depends on the spirit in which a
\nthing is done, the principles on which it is built and the use to which it is
\nturned. I have done politics and the most violent kind of revolutionary
\npolitics, ghoram<\/i> karma<\/i>, and I have supported war and sent men to it, even though
\npolitics is not always or often a very clean occupation nor can war be called a
\nspiritual line of action. But Krishna calls upon Arjuna to carry on war of the
\nmost terrible kind and by his example encourage men to do every kind of human
\nwork, sarvakarmāņi<\/i>. Do you
\ncontend that Krishna was an unspiritual man and that his advice to Arjuna was
\nmistaken or wrong in principle? Krishna goes further and declares that a man by
\ndoing in the right way and in the right spirit the work dictated to him by his
\nfundamental nature, temperament and capacity and according to his and its
\ndharma can move towards the Divine. He validates the function and dharma of the
\nVaishya as well as of the Brahmin and Kshatriya. It is in his view quite
\npossible for a man to do business and make money and earn profits and yet be a
\nspiritual man, practise yoga, have an inner life. The Gita is constantly
\njustifying works as a means of spiritual salvation and enjoining a Yoga of
\nWorks as well as of Bhakti and Knowledge. Krishna, however, superimposes a
\nhigher law also that work must be done <\/span><\/p>\n

 <\/p>\n

\nPage\u00a0
\n<\/span>─ 675 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

without desire, without
\nattachment to any fruit or reward, without any egoistic attitude or motive, as
\nan offering or sacrifice to the Divine. This is the traditional Indian attitude
\ntowards these things, that all work can be done if it is done according to the
\ndharma and, if it is rightly done, it does not prevent the approach to the
\nDivine or the access to spiritual knowledge and the spiritual life. <\/p>\n

 <\/p>\n

There is, of
\ncourse, also the ascetic idea which is necessary for many and has its place in
\nthe spiritual order. I would myself say that no man can be spiritually complete
\nif he cannot live ascetically or follow a life as bare as the barest
\nanchorite’s. Obviously, greed for wealth and money-making has to be absent from
\nhis nature as much as greed for food or any other greed and all attachment to
\nthese things must be renounced from his consciousness. But I do not regard the
\nascetic way of living as indispensable to spiritual perfection or as identical
\nwith it. There is the way of spiritual self-mastery and the way of spiritual
\nself-giving and surrender to the Divine, abandoning ego and desire even in the
\nmidst of action or of any kind of work or all kinds of work demanded from us by
\nthe Divine. If it were not so, there would not have been great spiritual men like
\nJanaka or Vidura in India and even there would have been no Krishna or else
\nKrishna would have been not the Lord of Brindavan and Mathura and Dwarka or a
\nprince and warrior or the charioteer of Kurukshetra, but only one more great
\nanchorite. The Indian scriptures and Indian tradition, in the Mahabharata and
\nelsewhere, make room both for the spirituality of the renunciation of life and
\nfor the spiritual life of action. One cannot say that one only is the Indian
\ntradition and that the acceptance of life and works of all kinds, sarvakarmāņi<\/i>, is un-Indian,
\nEuropean or western and unspiritual.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All acts are included in action;
\nwork is action regulated towards a fixed end and methodically and constantly
\ndone; service is work done for the Mother’s purpose and under her direction. <\/span><\/p>\n

 <\/p>\n

\nPage\u00a0
\n<\/span>─ 676 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

                                                                                                                          
\nII<\/b><\/p>\n

 <\/p>\n

Recommendation to X not to take
\nyou away but to let you realise the Divine first has no meaning. Must one
\nrealise the Divine before one can serve him or is not service of the Divine a
\nstep towards it? In any case, the service and the realisation are both
\nnecessary for a complete yoga and one cannot fix an unalterable rule of
\nprecedence between the two.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Your object is not only to
\npractise yoga for your internal progress and protection but also to do a work
\nfor the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The only work that spiritually
\npurifies is that which is done without personal motives, without desire for
\nfame or public recognition or worldly greatness, without insistence on one’s
\nown mental motives or vital lusts and demands or physical preferences, without
\nvanity or crude self-assertion or claim for position or prestige, done for the
\nsake of the Divine alone and at the command of the Divine. All work done in an
\negoistic spirit, however good for people in the world of the Ignorance, is of
\nno avail to the seeker of the yoga.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The spiritual effectivity of work
\nof course depends on the inner attitude. What is important is the spirit of
\noffering put into the work. If one can in addition remember the Mother in the
\nwork or through a certain concentration feel the Mother’s presence or force
\nsustaining or doing the work, that carries the spiritual effectivity still
\nfarther. But even if one cannot in moments of clouding, depression or struggle
\ndo these things, yet there can be behind a love or bhakti which was the
\noriginal motive power of the work and that can remain behind the cloud and
\nre-emerge like the sun after dark periods. All sadhana is like that and it is <\/span><\/p>\n

 <\/p>\n

\nPage ─ 677 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

why one should not be discouraged
\nby the dark moments, but realise that the original urge is there and that
\ntherefore the dark moments are only an episode in the journey which will lead
\nto greater progress when they are once over.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To be free from all egoistic
\nmotive, careful of truth in speech and action, void of self-will and
\nself-assertion, watchful in all things, is the condition for being a flawless
\nservant.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There should be no straining
\nafter power, no ambition, no egoism of power. The power or powers that come
\nshould be considered not as one’s own, but as gifts of the Divine for the
\nDivine’s purpose. Care should be taken that there should be no ambitious or
\nselfish misuse, no pride or vanity, no sense of superiority, no claim or egoism
\nof the instrument, only a simple and pure psychic instrumentation of the nature
\nin any way in which it is fit for the service of the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is the spirit and the
\nconsciousness from which it is done that makes an action yogic \u2013 it is not the
\naction itself.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Self-dedication does not depend
\non the particular work you do, but on the spirit in which all work, of whatever
\nkind it may be, is done. Any work done well and carefully as a sacrifice to the
\nDivine, without desire or egoism, with equality of mind and calm tranquillity
\nin good or bad fortune, for the sake of the Divine and not for the sake of any
\npersonal gain, reward or result, with the consciousness that it is the Divine
\nPower to which all work belongs, is a means of self-dedication through Karma.  <\/span><\/p>\n

 <\/p>\n

\n⁂<\/font> <\/p>\n

 <\/p>\n

\nPage ─ 678 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Of course the idea of bigness and
\nsmallness is quite foreign to the spiritual truth…. Spiritually there is
\nnothing big or small. Such ideas are like those of the literary people who
\nthink writing a poem is a high work and making shoes or cooking the dinner is a
\nsmall and low one. But all is equal in the eyes of the Spirit \u2013 and it is only
\nthe spirit within with which it is done that matters. It is the same with a particular
\nkind of work, there is nothing big or small.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I may add that in the wider
\nconsciousness one can deal with the small as well as the high things, but one
\ncomes to deal with them with a larger as well as a profounder, subtler and more
\naccurate view coming from a more and more understanding and luminous
\nconsciousness so that the thoughts about small things also cease to be
\nthemselves small or trivial, being more and more part of a higher Knowledge.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Every artist almost (there can be
\nrare exceptions) has got something of the public man in him in his
\nvital-physical parts, which makes him crave for the stimulus of an audience,
\nsocial applause, satisfied vanity, appreciation, fame. That must go absolutely
\nif you want to be a yogi, \u2013 your art must be a service not of your own ego, not
\nof anyone or anything else but solely of the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If you wish to be free from
\npeople’s expectations and the sense of obligation, it is indeed best not to
\ntake from anybody; for the sense of claim will otherwise be there. Not that it
\nwill be entirely absent even if you take nothing, but you will not be bound any
\nlonger. <\/p>\n

 <\/p>\n

What you write
\nabout the singing is perfectly correct. You sing your best only when you forget
\nyourself and let it come out from within without thinking of the need of
\nexcellence or the impression it may make. The outer singer should indeed <\/span><\/p>\n

 <\/p>\n

\nPage ─ 679 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

disappear into the past, \u2013 it is
\nonly so that the inner singer can take her place.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for your singing, I was not
\nspeaking of any new creation from the aesthetic point of view, but of the
\nspiritual change \u2013 what form it takes must depend on what you find within you
\nwhen the deeper basis is there. <\/p>\n

 <\/p>\n

I do not see any
\nnecessity for giving up singing altogether; I only meant, \u2013 it is the logical
\nconclusion from what I have written to you, not now only but before, \u2013 that the
\ninner change must be the first consideration and the rest must arise out of
\nthat. If singing to an audience pulls you out of the inner condition, then you
\ncould postpone that and sing for yourself and the Divine until you are able,
\neven in facing an audience, to forget the audience. If you are troubled by
\nfailure or excited by success, that also you must overcome.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is not that you have to do
\nwhat you dislike, but that you have to cease to dislike. To do only what you
\nlike is to indulge the vital and maintain its domination over the nature \u2013 for
\nthat is the very principle of the untransformed nature, to be governed by its
\nlikes and dislikes. To be able to do anything with equanimity is the principle
\nof Karmayoga and to do with joy because it is done for the Mother is the true
\npsychic and vital condition in this yoga.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One must be able to do the same
\nwork always with enthusiasm and at the same time be ready to do something else
\nor enlarge one’s scope at a moment’s notice.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes. It depends on a certain
\nextension and intensifying of the consciousness by which all activity becomes
\ninteresting not for <\/span><\/p>\n

 <\/p>\n

\nPage ─ 680 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

itself but because of the
\nconsciousness put into it and, through the intensity of the energy, there is a
\npleasure in the exercise of the energy, and in the perfect doing of the work,
\nwhatever the work may be.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As a rule, I mean in their
\nunchanged condition, the lower parts get interested and enthusiastic when the
\nego mixes with the interest. But the pure enthusiasm can come into them as they
\nget more and more converted and purified and they then become very
\nindispensable forces for the realisation.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is natural for the vital or
\neven the mind to feel energised by something new \u2013 but for the physical plane
\nthe work always repeated is the foundation \u2013 so one has to be able at least to
\ntake a steady calm interest in it always. But in this case I think it was a
\nparticular strength the Mother sent you when she saw you there.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Part of the physical cannot do
\nwithout work, another part (more material) finds it an infliction. What gives
\nthe force and joy of the work is however not physical but vital.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The reason of the difference of
\nresult between the two moods in work is that the first mood is that of a vital
\njoy, while the other is that of a psychic quiet. Vital joy though it is a very
\nhelpful thing for the ordinary human life, is something excited, eager, mobile
\nwithout a settled basis \u2013 that is why it soon gets tired and cannot continue.
\nVital joy has to be replaced by a quiet settled psychic gladness with the mind
\nand vital very clear and very peaceful. When one works on this basis, then
\neverything becomes glad and easy, in touch with the Mother’s force and fatigue
\nor depression do not come. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 681 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

                                                                                                                        
\nIII<\/b><\/p>\n

 <\/p>\n

Before things become pucca in the
\nconsciousness, the doing of work does carry the consciousness outward unless
\none has made it a sadhana to feel the \u201cForce greater than oneself\u201d working
\nthrough one. That I suppose is why the Shankarites considered work to be in its
\nown nature an operation of the Ignorance and incompatible with a condition of
\nrealisation. But as a matter of fact there are three stages there: (I) in which
\nthe work brings you to a lower as well as outer consciousness so that you have
\nafterwards to recover the realisation. (II) in which the work brings you out,
\nbut the realisation remains behind (or above), not felt while you work, but as
\nsoon as the work ceases you find it there just as it was. (III) in which the
\nwork makes no difference, for the realisation or spiritual condition remains
\nthrough the work itself. You seem this time to have experienced No. (II).<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It refers to a certain stage when
\nthe consciousness is sometimes in activity and when not in activity is
\nwithdrawn in itself. Afterwards comes a stage when the Sachchidananda condition
\nis there in work also. There is a still further stage when both are, as it
\nwere, one, but that is the supramental. The two states are the silent Brahman
\nand the active Brahman and they can alternate (1st stage), coexist (2nd stage),
\nfuse (3rd stage)…. <\/p>\n

 <\/p>\n

Certainly, it
\n[the highest Sachchidananda realisation] is realisable in work. Good Lord! How
\ncould the integral yoga exist, if it were not?<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The passage describes the state
\nof consciousness when one is aloof from all things even when in their midst and
\nall is felt to be unreal, an illusion. There are then no preferences or desires
\nbecause things are too unreal to desire or to prefer one to another. But, at
\nthe same time, one feels no necessity to flee from the world or not to do any
\naction, because being free from the illusion, action or living in the world
\ndoes not weigh upon one, one is not <\/span><\/p>\n

 <\/p>\n

\nPage ─ 682 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

bound or involved. Those who flee
\nfrom the world or shun action (the Sannyasis) do so because they would be
\ninvolved or bound; they believe the world to be unreal, but in fact it weighs
\non them as a reality so long as they are in it. When one is perfectly free from
\nthe illusion of the reality of things, then they cannot weigh on one or bind at
\nall.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Do? Why should he want to do
\nanything if he was in the eternal peace or Ananda or union with the Divine? If
\na man is spiritual and has gone beyond the vital and mind, he does not need to
\nbe always \u201cdoing\u201d something. The self or spirit has the joy of its own
\nexistence. It is free to do nothing and free to do everything \u2013 but not because
\nit is bound to action and unable to exist without it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

But the Jivanmukta feels no
\nbondage. In all works and action he feels perfectly free, because the work is
\nnot done by him personally (there is no sense of limited ego) but by the cosmic
\nForce. The limitations of the work are those put by the cosmic Force itself in
\nits own action. He himself lives in communion of oneness with the Transcendent
\nwhich is above the cosmos and feels no limitation. That is at least how it is
\nfelt in the overmind.<\/p>\n

  <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If ego and desire are different
\nthings from the gunas, then there can be an action of the gunas without ego and
\ndesire and therefore without attachment. That is the nature of the action of
\nthese gunas in the unattached liberated yogi. If it were not possible, then it
\nwould be nonsense to talk of the yogis being unattached, for there would remain
\nstill attachment in part of their being. To say that they are unattached in the
\nPurusha, but attached in the Prakriti, therefore they are unattached, is to
\ntalk nonsense. Attachment is attachment in whatever part of the being it may
\nbe. In order to be unattached one must be <\/span><\/p>\n

 <\/p>\n

\nPage ─ 683 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

unattached everywhere, in the
\nmental, vital, physical action and not only in the silent soul somewhere
\ninside.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

In the liberated state it is not
\nthe inner Purusha only that remains detached \u2013 the inner Purusha is always
\ndetached, only one is not conscious of it in the ordinary state. It is the
\nPrakriti also that is not disturbed by the action of the gunas or attached to
\nit \u2013 the mind, the vital, the physical (whatever Prakriti) begin to get the
\nsame quietude, unperturbed peace and detachment as the Purusha, but it is a
\nquietude, not a cessation of all action. It is quietude in action itself. If it
\nwere not so, my statement in the Arya that there can be a desireless or
\nliberated action on which I found the possibility of a free (mukta<\/i>) action would be false. The whole
\nbeing, Purusha-Prakriti, becomes detached (having no desire or attachment) even
\nin the action of the gunas. <\/p>\n

 <\/p>\n

The outer being
\nis also detached \u2013 the whole being is without desire or attachment and still
\naction is possible. Action without desire is possible, action without
\nattachment is possible, action without ego is possible.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You seem to think that action and
\nPrakriti are the same thing and where there is no action there can be no
\nPrakriti! Purusha and Prakriti are separate powers of the being. It is not that
\nPurusha = quiescence and Prakriti = action, so that when all is quiescent there
\nis no Prakriti and when all is active there is no Purusha. When all is active,
\nthere is still the Purusha behind the active Nature and when all is quiescent,
\nthere is still the Prakriti, but the Prakriti at rest.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Prakriti is the Force that acts.
\nA Force may be in action or in quiescence, but when it rests it is as much a
\nForce as when it acts. The gunas are an action of the Force, they are in the
\nForce itself. The sea is there and the waves are there, but the waves are not <\/span><\/p>\n

 <\/p>\n

\nPage\u00a0
\n<\/span>─ 684 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the sea and when there are no
\nwaves and the sea is still, it does not stop being the sea.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The sattwa predominates, the
\nrajas acts as a kinetic movement under the control of sattwa until the tamas
\nimposes the need of rest. That is the usual thing [in the liberated state]. But
\neven if the tamas predominates and the action is weak or the rajas predominates
\nand the action is excessive, neither the Purusha nor the Prakriti get
\ndisturbed, there is a fundamental calm in the whole being and the action is no
\nmore than a ripple or an eddy on the surface.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is more difficult for the
\nPrakriti [to separate from surface action than for the Purusha] as its ordinary
\nplay is that of the surface being. It has to divide itself into two to separate
\nfrom that. The Purusha, on the contrary, is in its nature silent and separate \u2013
\nso it has only to go back to its original nature.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

When Prakriti is liberated it
\ndivides itself into an inner Force that is free from its action (free from
\nrajas, tamas, etc.) and the outer Prakriti which it is using and changing.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If consciousness and energy are
\nthe same thing, there would be no use in having two different words for them.
\nIn that case, instead of saying, \u201cI am conscious of my defects\u201d, one can say,
\n\u201cI am energetic of my defects\u201d. If a man is running fast, you can say of him,
\n\u201cHe is running with great energy\u201d. Do you think it would mean the same if you
\nsaid, \u201cHe is running with great consciousness\u201d? Consciousness is that which is
\naware of things \u2013 energy is a force put in action which does things.
\nConsciousness may have energy and keep it in or put it out, but that does not
\nmean that that is only another word for energy, and that it has to go <\/span><\/p>\n

 <\/p>\n

\nPage ─ 685 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

out when the energy goes out and
\nthat it can’t stand back and observe the energy in action. You have plenty of
\ninertia in you, but that does not mean that you and inertia are the same and
\nwhen inertia rises and sweeps you, it is you who rise and sweep yourself.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Certainly, the mind and the inner
\nbeing are consciousness. For human beings who have not got deeper into
\nthemselves, mind and consciousness are synonymous. Only when one becomes more
\naware of oneself by a growing consciousness, then one can see different
\ndegrees, kinds, powers of consciousness, mental, vital, physical, psychic,
\nspiritual. The Divine has been described as Being, Consciousness, Ananda, even
\nas a Consciousness (Chaitanya), as putting out a force or energy, Shakti that
\ncreates world. The mind is a modified consciousness that puts forth a mental
\nenergy. But the Divine can stand back from his energy and observe it at its
\nwork, it can be the Witness Purusha watching the works of Prakriti. Even the
\nmind can do that \u2013 a man can stand back in his mind-consciousness and watch the
\nmental energy doing things, thinking, planning, etc.; all introspection is
\nbased upon the fact that one can so divide oneself into a consciousness that
\nobserves and an energy that acts. These are quite elementary things supposed to
\nbe known to everybody. Anybody can do that merely by a little practice; anybody
\nwho observes his own thoughts, feelings, actions, has begun doing it already.
\nIn yoga we make the division complete, that is all.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It [consciousness] is not by<\/span> its nature detached from the mental and
\nother activities. It can be detached, it can be involved. In the human
\nconsciousness it is as a rule always involved, but it has developed the power
\nof detaching itself \u2013 a thing which the lower creation seems unable to do. As
\nthe consciousness develops, this power of detachment also develops. <\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 686 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

No, without sadhana the object of
\nyoga cannot be attained. Work itself must be taken as part of sadhana. But
\nnaturally when you are working, you must think of the work, which you will
\nlearn to do from the yogic consciousness as an instrument and with the memory
\nof the Divine.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is because the energy is put
\nforward in the work. But as the peace and contact grow, a double consciousness
\ncan develop \u2013 one engaged in the work, another behind, silent and observing or
\nturned towards the Divine \u2013 in this consciousness the aspiration can be
\nmaintained even while the external consciousness is turned towards the work.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One can both aspire and attend to
\nthe work and do many other things at the same time when the consciousness is
\ndeveloped by yoga.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

No \u2013 it is only if it is an inner
\nabsorption that it would come in the way. But what I mean is a sort of stepping
\nbackward into something silent and observant within which is not involved in
\nthe action, yet sees and can shed its light upon it. There are then two parts
\nof the being, one inner looking at and witnessing and knowing, the other
\nexecutive and instrumental and doing. This gives not only freedom but power \u2013
\nand in this inner being one can get into touch with the Divine not through
\nmental activity but through the substance of the being, by a certain inward
\ntouch, perception, reception, receiving also the right inspiration or intuition
\nof the work.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If one feels a consciousness not
\nlimited by the work, a consciousness behind supporting that which works, then
\nit is easier. That <\/span><\/p>\n

 <\/p>\n

\nPage ─ 687 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

usually comes either by the
\nwideness and silence fixing and extending itself or by the consciousness of a
\nForce not oneself working through the worker.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Mother does not disapprove of
\nyour writing a book \u2013 what she does not like is your being so lost in it that
\nyou can do nothing else. You must be master of what you do and not possessed by
\nit. She quite agrees to your finishing and offering the book on your birthday,
\nif that can be done. But you must not be carried away \u2013 you must keep your full
\ncontact with higher things.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I repeat that we do not object to
\nyour writing \u2013 whether it be poetry or short stories or novels. What we felt
\nwas that this kind of total absorption and possession by it was not good for
\nyour spiritual condition and that it put a lesser thing in front, even
\noccupying the whole<\/i> front of the
\nconsciousness for most of the time instead of putting it in its proper place in
\na sound spiritual harmony.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You can try [writing a novel], if
\nyou like. The difficulty is that the subject matter of a novel belongs mostly
\nto the outer consciousness, so that a lowering or externalising can easily
\ncome. This apart from the difficulty of keeping the inner poise when putting
\nthe mind into outer work. If you could get an established poise within, then it
\nwould be possible to do any work without disturbing or lowering the
\nconsciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It depends upon the plasticity of
\nthe consciousness. Some are like that, they get so absorbed they don’t want to
\ncome out or do anything else. One has to keep a certain balance by which the <\/span><\/p>\n

\n <\/p>\n

\nPage\u00a0
\n<\/span>─ 688 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

fundamental consciousness remains
\nable to turn from one concentration to another with ease.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The absorption in work is not
\nundesirable \u2013 but the difficulty in turning inwards can only be temporary. A
\ncertain plasticity in the physical consciousness which is sure to come makes it
\neasy to turn from one concentration to another.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The resistance you speak of and
\nthe insufficient receptivity and the inability to continue in communion while
\ndoing work must all be due to some part of the physical consciousness that is
\nstill not open to the Light \u2013 probably something in the vital-physical and the
\nmaterial subconscient which stands in the way of the physical mind being in its
\nmass free and responsive. <\/p>\n

There is no harm
\nin raising the aspiration from below to meet the power from above. All that you
\nhave to be careful about is not to raise up the difficulty from below before
\nthe descending power is ready to remove it. <\/p>\n

There is no necessity
\nof losing consciousness when you meditate. It is the widening and change of the
\nconsciousness that is essential. If you mean going inside, you can do that
\nwithout losing consciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is a certain inertia in the
\nphysical consciousness which shuts it up in the groove of what it is doing so
\nthat it is fixed in that and not free to remember.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All the difficulties you describe
\nare quite natural things common to most people. It is easy for one,
\ncomparatively, to remember and be conscious when one sits quiet in meditation;
\nit is difficult when one has to be busy with work. The remembrance and <\/span><\/p>\n

 <\/p>\n

\nPage ─ 689 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

consciousness in work have to
\ncome by degrees, you must not expect to have it all at once; nobody can get it
\nall at once. It comes in two ways, \u2013 first, if one practises remembering the
\nMother and offering the work to her each time one does something (not all the
\ntime one is doing, but at the beginning or whenever one can remember,) then
\nthat slowly becomes easy and habitual to the nature. Secondly, by the
\nmeditation an inner consciousness begins to develop which, after a time, not at
\nonce or suddenly, becomes more and more automatically permanent. One feels this
\nas a separate consciousness from that outer which works. At first this separate
\nconsciousness is not felt when one is working, but as soon as the work stops
\none feels it was there all the time watching from behind; afterwards it begins
\nto be felt during the work itself, as if there were two parts of oneself \u2013 one
\nwatching and supporting from behind and remembering the Mother and offering to
\nher and the other doing the work. When this happens, then to work with the true
\nconsciousness becomes more and more easy. <\/p>\n

 <\/p>\n

It is the same
\nwith all the rest. It is by the development of the inner consciousness that all
\nthe things you speak of will be set right. For instance it is a part of the
\nbeing that has utsāha<\/i> for the
\nwork, another that feels the pressure of quietude and is not so disposed to
\nwork. Your mood depends on which comes up at the time \u2013 it is so with all
\npeople. To combine the two is difficult, but a time comes when they do get
\nreconciled \u2013 one remains poised in an inner concentration while the other is
\nsupported by it in its push towards work. The transformation of the nature, the
\nharmonising of all these discordant things in the being are the work of
\nsadhana. Therefore you need not be discouraged by observing these things in
\nyou. There is hardly anybody who has not found these things in himself. All
\nthis can be arranged by the action of the inner Force with the constant consent
\nand call of the sadhak. By himself he might not be able to do it, but with the
\nDivine Force working within all can be done.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is a little difficult at first
\nto combine the inward condition <\/span><\/p>\n

 <\/p>\n

\nPage ─ 690 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

with the attention to the outward
\nwork and mingling with others, but a time comes when it is possible for the
\ninner being to be in full union with the Mother while the action comes out of
\nthat concentrated union and is as easily guided in its details so that some
\npart of the consciousness can attend to everything outside, even be
\nconcentrated upon it and yet feel the inward concentration in the Mother.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is a very good sign that even
\nin spite of full work the inner working was felt behind and succeeded in
\nestablishing the silence. A time comes for the sadhak in the end when the
\nconsciousness and the deeper experience go on happening even in full work or in
\nsleep, while speaking or in any kind of activity.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is not at first easy to
\nremember the presence in work; but if one revives the sense of the presence
\nimmediately after the work is over it is all right. In time the sense of the
\npresence will become automatic even in work.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The unhappiness is not necessary
\nor inevitable in the sadhana, but it comes because your inner nature feels the
\ntouch of the Divine Presence indispensable to it and uneasy when it does not
\nfeel it: to feel it always a certain constant detachment within allowing you to
\nremain within and do everything from within is necessary. This can more easily
\nbe done in quiet occupations and quiet contacts. For it is quietness and
\ninwardness that enable one to feel the Presence.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You must learn to act always from
\nwithin \u2013 from your inner being which is in contact with the Divine. The outer
\nshould be <\/span><\/p>\n

 <\/p>\n

\nPage ─ 691 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

a mere instrument and should not
\nbe allowed at all to compel or dictate your speech, thought or action.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

All should be done quietly from
\nwithin \u2013 working, speaking, reading, writing as part of the real consciousness
\n\u2013 not with the dispersed and unquiet movement of the ordinary consciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

One can work and remain quiet
\nwithin. Quietude does not mean having an empty mind or doing no action at all.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The stress of the Power is all
\nright, but there is really nothing incompatible between the inner silence and
\naction. It is to this combination that the sadhana must move. <\/p>\n

IV<\/b> <\/p>\n

 <\/p>\n

It needs a quiet mind to know the
\nDivine Will. In the quiet mind turned towards the Divine the intuition (higher
\nmind) comes of the Divine’s Will and the right way to do it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

When the mind is pure and psychic
\nprominent, then one feels what is according to the Divine Will and what is
\nagainst it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Once the mental silence is
\nattained, then in that the mental thoughts can be replaced by some vision and
\nintuition regarding the work. <\/p>\n

 <\/p>\n

\nPage ─ 692 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is good that you were able to
\nobserve yourself all the time and see the movements and that the intervention
\nof the new consciousness was frequent and automatic. At a later stage you will
\nno doubt get a guidance in the mind also as to how to do things you want to get
\ndone. Evidently your mind was too active \u2013 as well as the minds of the others
\nalso \u2013 and so you missed your objective, owing to the excessive multitude of
\nwitnesses! However \u2013 <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

For the actions to be psychic,
\nthe psychic must be in front. The observing Purusha can separate himself, but
\ncannot change the Prakriti. But to be the observing Purusha is a first step.
\nAfterwards there must be the action of the Purusha Will as an instrument of the
\nMother’s force. This Will must be founded on a right consciousness which sees
\nwhat is wrong, ignorant, selfish, egoistic, moved by desire in the nature and
\nputs it right.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If you want the consciousness for
\ntrue actions very much and aspire for it, it may come in one of several ways: <\/p>\n

1. You may get
\nthe habit or faculty of watching your movements in such a way that you see the
\nimpulse to action coming and can see too its nature. <\/p>\n

2. A
\nconsciousness may come which feels uneasy whenever a wrong thought or impulse
\nto action or feeling is there. <\/p>\n

3. Something
\nwithin you may warn and stop you when you are going to do the wrong action.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

[To be constantly governed by the
\nDivine:] A constant aspiration for that is the first thing \u2013 next a sort of
\nstillness within and a drawing back from the outward action into the stillness
\nand a sort of listening expectancy, not for a sound but for the spiritual <\/span><\/p>\n

 <\/p>\n

\nPage ─ 693 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

feeling or direction of the
\nconsciousness that comes through the psychic.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for the feeling from within,
\nit depends on being able to go inside. Sometimes it comes of itself with the
\ndeepening of the consciousness by bhakti or otherwise, sometimes it comes by
\npractice \u2013 a sort of referring the matter and listening for the answer \u2013 listening
\nis, of course, a metaphor but it is difficult to express it otherwise \u2013 it
\ndoesn’t mean that the answer comes necessarily in the shape of words, spoken or
\nunspoken, though it does sometimes or for some; it can take any shape. The main
\ndifficulty for many is to be sure of the right answer. For that it is necessary
\nto be able to contact the consciousness of the Guru inwardly \u2013 that comes best
\nby bhakti. Otherwise, the attempt to get the feeling from within by practice
\nmay become a delicate and ticklish job. Obstacles: (1) normal habit of relying
\non outward means for everything; (2) ego, substituting its suggestions for the
\nright answer; (3) mental activity; (4) intruder nuisances. I think you need not
\nbe eager for this, but rely on the growth of the inner consciousness. The above
\nis only by way of general explanation.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Openness in work means the same
\nthing as openness in the consciousness. The same Force that works in your
\nconsciousness in meditation and clears away the cloud and confusion whenever you
\nopen to it, can also take up your action and not only make you aware of the
\ndefects in it but keep you conscious of what is to be done and guide your mind
\nand\u00a0 <\/span>hands to do it. If you open to it in
\nyour work, you will begin to feel this guidance more and more until behind all
\nyour activities you will be aware of the Force of the Mother.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To be able to receive the Divine
\nPower and let it act through you in the things of the outward life, there are
\nthree necessary conditions: <\/span><\/p>\n

 <\/p>\n

\nPage ─ 694 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

(i<\/span>) Quietude, equality \u2013 not to be disturbed by anything
\nthat happens, to keep the mind still and firm, seeing the play of forces, but
\nitself tranquil.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

\u00a0<\/span>(ii) Absolute faith \u2013 faith that what is for
\nthe best will happen, but also that if one can make oneself a true instrument,
\nthe fruit will be that which one’s will guided by the Divine Light sees as the
\nthing to be done \u2013 kartavyam<\/i> karma<\/i>. <\/p>\n

(iii)
\nReceptivity \u2013 the power to receive the Divine Force and to feel its presence
\nand the presence of the Mother in it and allow it to work, guiding one’s sight
\nand will and action. If this power and presence can be felt and this plasticity
\nmade the habit of the consciousness in action, \u2013 but plasticity to the Divine
\nforce alone without bringing in any foreign element, \u2013 the eventual result is
\nsure.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What happened to you shows what
\nare the conditions of that state in which the Divine Power takes the place of
\nthe ego and directs the action, making the mind, life and body an instrument. A
\nreceptive silence of the mind, an effacement of the mental ego and the
\nreduction of the mental being to the position of a witness, a close contact
\nwith the Divine Power and an openness of the being to that one Influence and no
\nother are the conditions for becoming an instrument of the Divine, moved by
\nthat and that only. <\/p>\n

 <\/p>\n

The silence of
\nthe mind does not of itself bring in the supramental consciousness; there are
\nmany states or planes or levels of consciousness between the human mind and the
\nsupermind. The silence opens the mind and the rest of the being to greater
\nthings, sometimes to the cosmic consciousness, sometimes to the experience of
\nthe silent Self, sometimes to the presence or power of the Divine, sometimes to
\na higher consciousness than that of the human mind; the mind’s silence is the
\nmost favourable condition for any of these things to happen. In this yoga it is
\nthe most favourable condition (not the only one) for the Divine Power to
\ndescend first upon and then into the individual consciousness and there do its
\nwork to transform that consciousness, giving it the necessary experiences,
\naltering all its outlook and <\/span><\/p>\n

 <\/p>\n

\nPage ─ 695 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

movements, leading it from stage
\nto stage till it is ready for the last (supramental) change.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What happened is a thing that
\noften happens and, taking your account of it, it reproduced in your case the
\nusual stages. First, you sat down in prayer, \u2013 that means a call to the Above,
\nif I may so express it. Next came the necessary condition for the answer to the
\nprayer to be effective \u2013 \u201clittle by little a sort of restfulness came\u201d, in
\nother words, the quietude of the consciousness which is necessary before the
\nPower that has to act can act. Then the rush of the Force or Power, \u201ca flood of
\nenergy and sense of power and glow\u201d, and the natural concentration of the being
\nin inspiration and expression, the action of the Power. <\/p>\n

 <\/p>\n

The vital is the
\nmeans of effectuation on the physical plane, so its action and energy are
\nnecessary for all work; without it, if the mind only drives without the
\nco-operation and instrumentation of the vital, there is hard and disagreeable
\nlabour and effort with results which are usually not at all of the best kind.
\nThe ideal state for work is when there is a natural concentration of the
\nconsciousness in the special energy, supported by an easeful rest and
\nquiescence of the consciousness as a whole. Distraction of the mind by other
\nactivities disturbs this balance of ease and concentrated energy, \u2013 fatigue
\nalso disturbs or destroys it. The first thing therefore that has to be done is
\nto bring back the supporting restfulness and this is ordinarily done by
\ncessation of work and repose. In the experience you had that was replaced by a
\nrestfulness that came from above in answer to your station of prayer and an
\nenergy that also came from above. It is the same principle as in sadhana, \u2013 the
\nreason why we want people to make the consciousness quiet so that the higher
\npeace may come in and on the basis of that peace a new Force from above. <\/p>\n

 <\/p>\n

It is not effort
\nthat brought the inspiration. Inspiration comes from above in answer to a state
\nof concentration which is itself a call to it. Effort, on the contrary,
\nfatigues the consciousness and therefore is not favourable to the best work;
\nthe only thing is that sometimes \u2013 by no means always \u2013 effort <\/span><\/p>\n

 <\/p>\n

\nPage\u00a0
\n<\/span>─ 696\u00a0 <\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

culminates in a pull for the
\ninspiration which brings some answer, but it is not usually so good and
\neffective an inspiration as that which comes when there is the easy and intense
\nconcentration of the energy in its work. Effort and expenditure of energy are
\nnot necessarily the same thing, \u2013 the best expenditure of energy is that which
\nflows easily without effort at all, \u2013 when the inspiration or Force (any Force)
\nworks of itself and the mind and vital and even body are glowing instruments
\nand the Force flows out in an intense and happy working \u2013 an almost labourless
\nlabour.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is true that the Force can
\nwork effectively without any effort on your part. It is not the effort, it is
\nthe assent of the being that it needs for its work.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Well, that is the idea in yoga \u2013
\nthat by a right passivity one opens oneself to something greater than one’s
\nlimited self, and effort is only useful for getting that condition. Even in the
\nordinary life the individual is only an instrument in the hands of a universal
\nEnergy, though his ego takes the credit of all he does.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As you have opened yourself to
\nthe Force and made yourself a channel for the energy of work, it is quite
\nnatural that when you want to do this work the Force should flow and act in the
\nway that is wanted or the way that is needed and for the effect that is needed.
\nWhen one has made oneself a channel, the Force is not necessarily bound by the limitations
\nor disabilities of the instrument; it can disregard them and act in its own
\npower. In doing so it may use the human instrument simply as a medium and leave
\nhim as soon as the work is finished just what he was before, incapable in his
\nordinary moments of doing such good work; but also it may by its action set the
\ninstrument right, accustom it to the necessary intuitive knowledge and movement
\nso that it can at will command the action of the Force. As for the technique, <\/span><\/p>\n

 <\/p>\n

\nPage ─ 697 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

there are two different things,
\nthe intellectual knowledge which one applies and the intuitive cognition which
\nacts in its own right, even if it is not actually possessed by the worker. Many
\npoets, for instance, have little knowledge of metrical or linguistic technique
\nand cannot explain how they write or what are the qualities and elements of
\ntheir success, but they write, all the same, things that are perfect in rhythm
\nand language. Intellectual knowledge of technique helps of course, provided one
\ndoes not make of it a mere device or a rigid fetter. There are some arts that
\ncannot be done well without technical knowledge, e.g. painting, sculpture. <\/p>\n

 <\/p>\n

What you write
\nis your own in the sense that you have been the instrument of its manifestation
\n\u2013 that is so with every artist or worker, though of course for sadhana it is
\nnecessary to recognise that the real Power was not yourself and you were simply
\nthe instrument on which it played its tune. <\/p>\n

 <\/p>\n

The Ananda of
\ncreation is not the pleasure of the ego in having personally done well and
\nbeing somebody, that is something extraneous which attaches itself to the joy
\nof work and creation. The Ananda comes from the inrush of a greater Power, the
\nthrill of being possessed and used by it, the āveśa<\/i>, the exultation of the uplifting of the
\nconsciousness, the illumination and its greatened and heightened action and
\nalso the joy of beauty, power or perfection that is being created. How far one
\nfeels it depends on the condition of the consciousness at the time, the
\ntemperament, the activity of the vital; the yogi, of course, (or even certain
\nstrong and calm minds) is not carried away by the Ananda, he holds and watches
\nit and there is no mere excitement mixed with the flow of it through the mind,
\nvital or body. Naturally the Ananda of samarpaņa<\/i>
\nor spiritual realisation or divine love is something far greater, but the
\nAnanda of creation has its place.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To observe whether it is really
\nwell done or not and feel the Ananda of work done for the Mother. Get rid of
\nthe \u201cI\u201d. If it is well done, it is the Force that did it and your only part was
\nto be a good or a bad instrument. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 698 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

There must be the rasa [in the
\nwork], but it comes when there is the dynamic descent of the Power.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What you find happening is a
\ncommon experience in all work. Mother says it is due to the fact that in
\nbeginning the work there is an inspiration of what to do and the mind at first
\nacts as a channel for it and all goes well. Afterwards the mind begins to be
\nacting on its own account, without one’s noticing it usually unless one is very
\nconscious and accustomed to scrutinise oneself \u2013 and do the thing without the
\noriginal inspiration by its ordinary means. This is felt very clearly in work
\nlike poetry and music \u2013 for there one feels the inspiration coming and feels it
\nfailing and getting mixed up with the ordinary mind. So long as it goes on,
\neverything is done easily and well, but as soon as the mind begins to interfere
\nor to work in its place, then the work is less well done. In work like cooking
\none does not directly and vividly feel the inspiration, only a brightness and
\nperceptiveness and confidence perhaps \u2013 so also one does not notice when the
\nphysical mind becomes active. In a thing like poetry one can break off till the
\ninspiration comes again, but in cooking one can’t do that, the work has to be
\nfinished there and then. I suppose this can be remedied only by one’s becoming
\nmore conscious within, as one does in sadhana, till one can see and counteract
\nthe wrong movement of inferior mental activity by bringing down of one’s will
\nagain the right inspiration and perception.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The Mother can give indications
\nand open out possibilities, but if the mind interferes and if they are not
\nfollowed up, what can be done?<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Why should you try the same
\nthings as the others? What one feels inspired to do, is the best thing for one. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 699 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

                                                                                                                          
\nV<\/b><\/p>\n

 <\/p>\n

During the course of the sadhana
\none can learn to draw upon the universal Life-Force and replenish the energies
\nfrom it. But usually the best way is to learn to open oneself to the Mother’s
\nForce and become conscious of it supporting and moving or pouring into the
\nsystem and giving the energy needed for the work whether it be mental, vital or
\nphysical. <\/p>\n

 <\/p>\n

There is naturally a higher
\nEnergy above the present universal forces and it is that which will transform
\nthe nature and take up the mental, vital, physical energies and change them
\ninto its own likeness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is a Force that comes and
\npushes to work and is as legitimately a part of the spiritual life as others.
\nIt is a special Energy that takes hold of the worker in the being and fulfils
\nitself through him. To work with a full energy like this in one is quite
\nsalutary. The only thing is not to overdo it \u2013 that is to avoid any exhaustion
\nor recoil to a physical inertia.<\/p>\n

 <\/p>\n

As for the
\ndedication make the sankalpa<\/i> always
\nof offering it, remember and pray when you can (I mean in connection with the
\nwork). This is to fix a certain attitude. Afterwards, the Force can take
\nadvantage of this key to open the deeper dedication within.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The Force from above is the Force
\nof the Higher Consciousness. That from behind works as a mental, vital or
\nphysical force according to need. When the being is open to it and there is a
\ncertain passivity to its working, it takes the place of the personal activity
\nand the Person is a witness of its action.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

I was not speaking of the Force
\ncoming down from above, but of the Force from behind doing action through the
\nmind and body as instruments. Very often when the mind and body are <\/span><\/p>\n

\n <\/p>\n

\nPage ─ 700 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

inert, their actions still go on
\nby this push from behind.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

In the ordinary course of yoga
\nthat physical strength is replaced by a yogic strength or yogic life-force
\nwhich keeps up the body and makes it work, but in the absence of this force the
\nbody is denuded of power, inert and tamasic. This can only be remedied by the
\nwhole being opening to Yoga-Shakti in each of its planes \u2013 yogic mind-force,
\nyogic life-force, yogic body-force.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes. With the right consciousness
\nalways there, there would be no fatigue.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

When doing this work you had the
\nForce in you and the right consciousness filling the vital and physical \u2013
\nafterwards with relaxation the ordinary physical consciousness came up and
\nbrought back the ordinary reactions \u2013 fatigue, sciatica etc.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

When you feel tired, don’t
\noverstrain yourself but rest \u2013 doing only your ordinary work; restlessly doing
\nsomething or other all the time is not the way to cure it. To be quiet without
\nand within is what is needed when there is this sense of fatigue. There is
\nalways strength near you which you can call in and will remove these things,
\nbut you must learn to be quiet in order to receive it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Yes, it is a mistake to
\noverstrain as there is a reaction afterwards. If there is energy, all must not
\nbe spent, some must be stored up so as to increase the permanent strength of
\nthe system. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 701 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Overstraining brings inertia up.
\nEverybody has inertia in his nature: the question is of its greater or less
\noperation.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If too much work is done the
\nquality of the work deteriorates in spite of the zest of the worker.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The idleness must of course go \u2013
\nbut sometimes I think you have pulled too much the other way. To be able to
\nwork with full energy is necessary \u2013 but to be able not to work is also
\nnecessary. <\/p>\n

 <\/p>\n

What you say
\nabout ordinary conversation is quite correct and that all that should fall away
\nis very necessary for the true consciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

If the physical is in this
\ncondition and the work creates such reactions in it, it is no use forcing it
\nviolently and putting an overstrain upon it. It is better to educate and train
\nthe external natural being slowly by bringing calm and peace and light and
\nstrength persistently into the nervous system and cells of the body. A violent
\ncompulsion on the body may well defeat its own object. Probably your sadhana
\nhas been too exclusively internal and subjective; but if it is so, this cannot
\nbe remedied in a moment. It is better therefore for you not to do heavy
\nphysical work at present.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It [the cause of fatigue] is
\nprobably some desire or vital preference \u2013 likes and dislikes in the vital. All
\nwork given you must be felt as the Mother’s and done with joy, opening yourself
\nfor the Mother’s force to work through you. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 702 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

                                                                                                                         
\nVI<\/b><\/p>\n

 <\/p>\n

You have been progressing of
\ncourse, but what Mother told you and tells everyone is true that to be a real
\nartist needs hard work for years together. But your mistake is to put stress on
\nthese things and get discouraged by any check or difficulty in them. The one
\nthing to be done is to open your consciousness to what is coming down, to let
\nthe change operate in so that the consciousness becomes a consciousness of
\npeace and light and power and joy full of the Divine Presence. When that is
\nthere, then what the Divine wants to get done through you or developed in you
\nwill be done or developed with a rapidity and perfection which at present is
\nimpossible. The one thing needful first, all the rest is only now a field of
\nexercise for the development of the one thing needful.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As for the French writing, you
\nshould not think so much of expressing things \u2013 it does not matter whether
\nothers have written the same things and done it better. What you should aim at
\nis simply to learn to write French perfectly, to get full use of the French
\nlanguage as an instrument. If the Force wants to express anything through you
\nhereafter or not, is a thing you should leave to the Divine Will; once you give
\nyourself into its hands in the true consciousness, it will know what to do or
\nnot to do through you and will make full use of whatever instrumentation you
\ncan put at its disposal.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

As I have said already, in all
\nmatters, work and study as well as in the inner progress in the yoga, the same
\nthing is needed if you want perfection \u2013 quietude of mind, becoming aware of
\nthe Force, opening to it, allowing it to work in you. To aim at perfection is
\nall right, but restlessness of mind is not the way towards it. To dwell upon
\nyour imperfections and be always thinking how to do and what to do, is not the
\nway either. Remain quiet, open yourself, allow the consciousness to grow \u2013 call
\nthe Force <\/span><\/p>\n

 <\/p>\n

\nPage ─ 703 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

to work. As it grows and as the
\nForce works, you will become aware not only of what is imperfect, but of the
\nmovement which will take you, (not at one step, but progressively) out of the
\nimperfection and you will then only have to follow that movement. <\/p>\n

 <\/p>\n

If you
\noverstrain yourself by too prolonged work or a restless working, that disturbs
\nor weakens the nervous system, the vital-physical, and lays one open to the
\naction of the wrong forces. To work but quietly so as to have a steady progress
\nis the right way.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The difficulty you find results
\nvery much from your always worrying with your mind about things, thinking \u201cThis
\nis wrong, that is wrong in me or my work\u201d and, as a result, \u201cI am incompetent,
\nI am bad, nothing can be done with me\u201d. Your embroidery work, your lampshades
\netc. have always been very good, and yet you are always thinking \u201cthis is bad
\nwork, that is wrong\u201d and by doing so, confuse yourself and get into a muddle.
\nNaturally, you make a mistake now and then, but more when you worry like that
\nthan when you do things simply and confidently. <\/p>\n

 <\/p>\n

It is better
\nwhether with work or with sadhana to go on quietly, allowing the Force to act
\nand doing your best to let it work rightly, but without this self-tormenting
\nand constant restless questioning at every point. Whatever defects there are
\nwould go much sooner, if you did not harp on them too much; for by dwelling on
\nthem so much you lose confidence in yourself and in your power of openness to
\nthe Force \u2013 which is there all the same \u2013 and put unnecessary difficulties in
\nthe way of its working.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Do not worry about mistakes in
\nwork. Often you imagine that things are badly done by you when really you have
\ndone them very well; but even if there are mistakes, it is nothing to be sad
\nabout. Let the consciousness grow \u2013 only in the divine <\/span><\/p>\n

 <\/p>\n

\nPage\u00a0
\n<\/span>─ 704 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

consciousness is there an entire
\nperfection. The more you surrender to the Divine, the more will there be the
\npossibility of perfection in you.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Do not attach too much importance
\nto such mistakes or get upset about them. It is the nature of the mind to make
\nsuch mistakes. It is only a higher consciousness that can set them right \u2013 the
\nmind can be sure only after a very long training in each particular action and
\neven then it has only to be off-guard for something untoward to occur. Do as
\nwell as you can, for the rest let the higher consciousness grow till it can
\nenlighten all the movements of the physical mind.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Skill in works will come when
\nthere is the opening in the physical mind and the body. There is no need to be
\nanxious about that now. Do your best and do not be anxious about it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Think of your work only when it
\nis being done, not before and not after. <\/p>\n

 <\/p>\n

Do not let your
\nmind go back on a work that is finished. It belongs to the past and all
\nre-handling of it is a waste of power. <\/p>\n

Do not let your
\nmind labour in anticipation on a work that has to be done. The Power that acts in
\nyou will see to it at its own time. <\/p>\n

These two habits
\nof the mind belong to a past functioning that the transforming Force is
\npressing to remove and the physical mind’s persistence in them is the cause of
\nyour strain and fatigue. If you can remember to let your mind work only when
\nits action is needed, the strain will lessen and disappear. This is indeed the
\ntransitional movement before the supramental working takes possession of the
\nphysical mind and brings into it the spontaneous action of the Light. <\/span><\/p>\n

 <\/p>\n

\nPage ─ 705 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

                                                                                                                         
\nVII<\/b><\/p>\n

 <\/p>\n

Yes, obviously, that is one great
\nutility of work that it tests the nature and puts the sadhak in front of the
\ndefects of his outer being which might otherwise escape him.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The actions are of importance
\nonly as expressing what is in the nature. You have to be conscious of whatever
\nin your actions is not in harmony with the yoga and get rid of it. But for that
\nwhat is needed is your own consciousness, the psychic, observing from within
\nand throwing off what is seen to be undesirable.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It will be better to do the work
\nas a sadhana for getting rid of the defects rather than accept the defects as a
\nreason for not doing the work. Instead of accepting these reactions as if they
\nwere an unchangeable law of your nature, you should make up your mind that they
\nmust come no longer \u2013 calling down the aid of the Mother’s force to purify the
\nvital and eliminate them altogether. If you believe that the trouble in the
\nbody must come, naturally it will come; rather fix in your mind the idea and
\nwill that it must not come and will not come. If it tries to come reject it and
\nthrow it away from you.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That is a great error of the
\nhuman vital \u2013 to want compliments for their own sake and to be depressed by
\ntheir absence and imagine that it means there is no capacity. In this world one
\nstarts with ignorance and imperfection in whatever one does \u2013 one has to find
\nout one’s mistakes and to learn, one has to commit errors and find out by
\ncorrecting them the right way to do things. Nobody in the world has ever
\nescaped from this law. So what one has to expect from others is not compliments
\nall the time, but praise of what is right or well done and criticism of <\/span><\/p>\n

 <\/p>\n

\nPage ─ 706 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

errors and mistakes. The more one
\ncan bear criticism and see one’s mistakes, the more likely one is to arrive at
\nthe fullness of one’s capacity. Especially when one is very young \u2013 before the
\nage of maturity \u2013 one cannot easily do perfect work. What is called the
\njuvenile work of poets and painters \u2013 work done in their early years is always
\nimperfect, it is a promise and has qualities \u2013 but the real perfection and full
\nuse of their powers comes afterwards. They themselves know that very well, but
\nthey go on writing or painting because they know also that by doing so they
\nwill develop their powers. <\/p>\n

 <\/p>\n

As for
\ncomparison with others, one ought not to do that. Each one has his own lesson
\nto learn, his own work to do and he must concern himself with that, not with
\nthe superior or inferior progress of others in comparison with himself. If he
\nis behind today, he can be in full capacity hereafter and it is for that future
\nperfection of his powers that he must labour. You are young and have everything
\nyet to learn \u2013 your capacities are yet only in bud, you must wait and work for
\nthem to be in full bloom \u2013 and you must not mind if it takes months and years
\neven to arrive at something satisfying and perfect. It will come in its proper
\ntime, and the work you do now is always a step towards it. <\/p>\n

 <\/p>\n

But learn to
\nwelcome criticism and the pointing out of imperfections \u2013 the more you do so,
\nthe more rapidly you will advance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Someone who is learning to paint
\nor play music or write and does not like to have his mistakes pointed out by
\nthose who already know \u2013 how is he to learn at all or reach any perfection of
\ntechnique?<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

We cannot approve of your idea \u2013
\nthere are already enough intellectuals in the Ashram and the room-keeping
\nintellectual is not a type whose undue propagation we are disposed to
\nencourage. Outside work is just what is necessary to keep the equilibrium of
\nthe nature and you certainly need it for that purpose. Also your presence in
\nthe D.R. [Dining Room] is indispensable. For the <\/span><\/p>\n

 <\/p>\n

\nPage ─ 707 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

rest instead of getting vexed
\nwith X or Y you should seek the cause of these things in yourself \u2013 that is
\nalways the true rule for a sadhak. You are sometimes at your best and then
\nthings go on very well; but sometimes you are not at all at your best and then
\nthese misunderstandings arise. The remedy therefore is to be at your best
\nalways \u2013 not to be in your room always, but to be in your best and therefore
\nyour true self always.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The difficulty rises from a
\ncertain excess of sensitiveness in the vital nature which feels strongly any
\nwant of harmony or opposition in the work or any untoward happening and, when
\nthat comes, one is apt to feel it as if a personal opposition and on the other
\nside also a similar feeling arises and so the difficulty becomes prolonged and
\nleads to conflict. As a matter of fact the difficulty often arises from
\ncircumstances, e.g. the B.S. [Building Service] with its much reduced staff and
\na rush of work using up all its men may find it more difficult to accommodate
\nyou than before. Or it may arise from people acting according to their view of
\na matter which does not accord with yours. Or again it may come from the person
\nfollowing his own ideas, view of what is convenient and effective and thus
\ncoming up against yours. There need be no personal feeling in all that and it
\nis best not to look for any and not to see it from that point of view. What is
\nneeded is always to take a calm view of the thing and a clear vision \u2013 not only
\nfrom one’s own standpoint which may be eventually right and yet need
\nmodification in detail, but with a vision that sees also the standpoint of
\nothers; this broad seeing quiet and impersonal is needed in the full yogic
\nconsciousness. Having it one can insist on what has to be insisted on with
\nfirmness but at the same time with a consideration and understanding of the
\nother that removes the chance of any clash of personal feeling. Naturally if
\nthe other is unreasonable, he may still resent, but then it will be his own
\nfault entirely and it will fall back on him only. It is here that we see the
\nnecessity of some change. Loyalty, fidelity, capacity, strength of will and
\nother qualities in the work you have in plenty \u2013 a full calm and <\/span><\/p>\n

 <\/p>\n

\nPage ─ 708 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

equality not only in the inner
\nbeing where it can exist already, but in the outer nervous parts is a thing you
\nhave to get completely.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There are always defects on both
\nsides which lead to this disharmony. On your side you have… a tendency to too
\nharsh judgment of others, a readiness to see and stress the faults, defects,
\nweak side of others and not to see enough their good sides. This prevents the
\nkindliness of outlook which should be there and gives an impression of
\nharshness and critical severity and creates a tendency to contrariety and
\nrevolt, which even when it is not there in the minds of the others, acts
\nthrough their subconscient and creates all these discordant movements. To take
\nadvantage of what is good in others, keeping one’s eye always on that, and to
\ndeal tactfully with their mistakes, faults and defects is the best way; it does
\nnot exclude firmness and maintenance of discipline, even severity when severity
\nis due; but the latter should be rare and the others should not feel it as if
\nit were a permanent attitude.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The experience of the difference
\nbetween your inner feelings and your surface reactions shows that you are
\nbecoming aware of different parts of your nature which each have their own
\ncharacter. In fact each human being is composed of different personalities that
\nfeel and behave in a different way and his action is determined by the one that
\nhappens to be prominent at the time. The one that has no feelings against
\nanyone is either the psychic being or the emotional being in the heart, the one
\nthat feels anger and is severe is a part of the external vital nature on the
\nsurface. This anger and severity is a wrong form of something that in itself
\nhas a value, a certain strength of will and force of action and control in the
\nvital being, without which work cannot be done. What is necessary is to get rid
\nof the anger and to keep the force and firm will along with a developed
\njudgment as to what is the right thing to do in any circumstances. For
\ninstance, people can be allowed to do things in their own way when that <\/span><\/p>\n

 <\/p>\n

\nPage ─ 709 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

does not spoil the work, when it
\nis only their way of doing what is necessary to be done; when their way is
\nopposed to the discipline of the work, then they have to be controlled, but it
\nshould be done quietly and kindly, not with anger. Very often, if one has
\ndeveloped a silent power of putting the Mother’s force on the work with one’s
\nown will as instrument, that by itself may be sufficient without having to say
\nanything as the person changes his way of himself as if by his own initiative. <\/p>\n

 <\/p>\n

This feeling of
\nnot being able to eat and of eating being unnecessary is a sort of suggestion
\nthat is coming to several people. It should be rejected and cleared out of the
\nsystem as it may lead to weakening of the body by taking insufficient food.
\nOften one does not feel weak at first, a vital energy comes which supports the
\nbody, but later on the body weakens. This feeling may sometimes come when one
\nis going much inside and there is no insistence on the bodily needs; but it
\nshould not be accepted. If it is rejected, it is likely to disappear.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To discourage anybody is wrong,
\nbut to give false encouragement or encouragement of anything wrong is not
\nright. Severity has sometimes to be used (though not overused), when without it
\nan obstinate persistence in what is wrong cannot be set right. Very often, if
\nan inner communication has been established, a silent pressure is more
\neffective than anything else. No absolute rule can be laid down; one has to
\njudge and act for the best in each case.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

That is quite necessary for work;
\nefficiency and discipline are indispensable. They can, however, only partly be
\nmaintained by outward means \u2013 it really depends in ordinary life on the
\npersonality of the superior, his influence on the subordinates, his firmness,
\ntact, kindness in dealing with them. But the sadhak depends on a deeper force,
\nthat of his inner consciousness and the force working through him. <\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

\nPage ─ 710 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It [disciplining the
\nsubordinates] has to be done in the right spirit and the subordinates must be
\nable to feel that it is so \u2013 that they are being dealt with in all uprightness
\nand by a man who has sympathy and insight and not only severity and energy. It
\nis a question of vital tact and a strong and large vital finding always the
\nright way to deal with the others.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

We have been very glad to get
\nyour letters with the details which prove how great and rapid a progress you
\nhave made in sadhana. All that you write shows a clear consciousness and a new
\norientation in the lower vital. To have seen clearly the instinct of domination
\nand the pride of the instrument there means that that part of the being is in
\nthe right way to change; these defects must now be replaced by their true counterparts
\n\u2013 the power to act selflessly on others for the Truth and the Right and the
\npower to be a strong and confident but egoless instrument of the Divine. It is
\nclear also that the physical is effectively opening, but the instinctive
\nphysical and the vital-physical motions in it, fear in the body, weakness,
\ndisposition to ill-health must go also. As to diet, a light quality of food
\nsufficient for the strength and sustenance is the best for you \u2013 meat is not
\nadvisable. <\/p>\n

 <\/p>\n

Let the wide opening that has come
\nin you develop and your whole being down to the material fill with the true
\nconsciousness and the true power.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You know what is the right thing
\nto do \u2013 to take and keep the necessary inner attitude \u2013 when there is the
\nopenness to the Force and the strength, courage and power in action coming from
\nit, outward circumstances can be met and turned in the right direction.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Whenever anything untoward
\nhappens, it is essential not to allow… any vibrations of disturbance or
\nunrest in either the physical mind or the nerves. One must remain calm and open
\nto <\/span><\/p>\n

 <\/p>\n

\nPage ─ 711 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the Light and Force, then one
\nwill be able to act in the right way.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

From the point of view of sadhana
\n\u2013 you must not allow yourself to be in the least disturbed by these things.
\nWhat you have to do, what is right to be done, should be done in perfect
\ncalmness with the support of the Divine Force. All that is necessary for a
\nsuccessful result, can be done \u2013 including the securing of the support of those
\nwho are able to help you. But if this outer support is not forthcoming, you
\nhave not to be disturbed but to proceed calmly on your way. If there is any
\ndifficulty or unsuccess anywhere not due to your own fault, you have not to be
\ntroubled. Strength, unmoved calm, quiet straight and right dealing with all
\nthings you have to deal with must be the rule of your action.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To keep this equanimity and
\nabsence of reactions and from that calm ground to direct the yoga-force on
\nthings and persons (not for egoistic aims but for the work to be done) is the
\nposition of the yogi.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Keep unmoved, unoffended, do your
\nwork without being discouraged, call on the Force to act for you. It is a field
\nof trial for you \u2013 the inward result is more important than the outward.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

A double action is needed, to
\ndestroy the ill-will of the inferiors and to change the mind of the superiors \u2013
\nan invisible action, for in the visible they seem to be too much under the
\ncontrol of the Forces of the Ignorance.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

You have to make yourself an
\ninstrument of the invisible <\/span><\/p>\n

 <\/p>\n

\nPage ─ 712 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Force \u2013 to be able in a way to
\ndirect it to the required point and for the required purpose. But for that
\nSamata must be entire \u2013 for a calm and luminous use of the Force is necessary.
\nOtherwise the use of the Force, if accompanied by ego-reactions, may raise a
\ncorresponding ego-resistance and a struggle.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The increase of Samata is only a
\nfirst condition. It is when on the basis of Samata an understanding Force can
\nbe used to make their attacks nugatory that the attacks will become impossible.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

[External attacks by the adverse
\npowers on persons who co-operate:] That is always a part of their tactics in
\nthe physical sphere. They can be averted only by a superior Force being used
\nagainst them.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

This is the right inner attitude
\nof equality \u2013 to remain unmoved whatever may outwardly happen. But what is
\nneeded for success in the outward field (if you do not use human means,
\ndiplomacy or tactics,) is the power to transmit calmly a Force that can change
\nmen’s attitude and the circumstances and make any outward action at once the
\nright thing to do and effective.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

For the sadhak outward struggles,
\ntroubles, calamities are only a means of surmounting ego and rajasic desire and
\nattaining to complete surrender. So long as one insists on success, one is
\ndoing the work partly at least for the ego; difficulties and outward failures
\ncome to warn one that it is so and to bring complete equality. This does not
\nmean that the power of victory is not to be acquired, but it is not success in
\nthe immediate work that is all-important; it is the power to receive and
\ntransmit a greater and greater correct vision and inner Force that has to be <\/span><\/p>\n

 <\/p>\n

\nPage ─ 713 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

developed and this must be done
\nquite coolly and patiently without being elated or disturbed by immediate
\nvictory or failure.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What you have to realise is that
\nyour success or failure depends, first and always, on your keeping in the right
\nattitude and in the true psychic and spiritual atmosphere and allowing the
\nMother’s force to act through you…. <\/p>\n

 <\/p>\n

If I can judge
\nfrom your letters, you take its support too much for granted and lay the first
\nstress on your own ideas and plans and words about the work; but these whether
\ngood or bad, right or mistaken, are bound to fail if they are not instruments
\nof the true Force…. You have to be always concentrated, always referring all
\ndifficulties for solution to the force that is being sent from here, always
\nletting it act and not substituting your own mind and separate vital will or
\nimpulse…. <\/p>\n

 <\/p>\n

Proceed with
\nyour work, never forgetting the condition of success. Do not lose yourself in
\nthe work or in your ideas or plans or forget to keep yourself in constant touch
\nwith the true source. Do not allow anybody’s mind or vital influence or the
\ninfluence of the surrounding atmosphere or the ordinary human mentality to come
\nbetween you and the power and presence of the Mother.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is very satisfying to have
\nclosed so well the work you undertook for the Mother… overcoming all
\ndifficulties and ending in such a satisfactory result…. But your work for the
\nMother is always sure to be the same, thorough, conscientious and skilful and
\ninspired by a firm faith and openness to her force; where these things are,
\nsuccess is always sure. <\/p>\n

 <\/p>\n

\nVIII<\/b> <\/p>\n

\n <\/p>\n

Orderly harmony and organisation
\nin physical things is a  <\/span>necessary<\/p>\n

 <\/p>\n

\nPage ─ 714 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 part of efficiency and
\nperfection and makes the instrument fit for whatever work is given to it.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There can be no physical life
\nwithout an order and rhythm. When this order is changed, it must be in
\nobedience to an inner growth and not for the sake of external novelty. It is
\nonly a certain part of the surface lower vital nature which seeks always
\nexternal change and novelty for its own sake. <\/p>\n

 <\/p>\n

It is by a
\nconstant inner growth that one can find a constant newness and unfailing
\ninterest in life. There is no other satisfying way.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The impatience of things going
\nwrong is the defect of a quality \u2013 an insistence on accuracy and order. The
\nthing is to keep the quality and get rid of the defect.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

In the most physical things you
\nhave to fix a programme in order to deal with them, otherwise all becomes a sea
\nof confusion and haphazard. Fixed rules have also to be made for the management
\nof material things so long as people are not sufficiently developed to deal
\nwith them in the right way without rules. But in matters of the inner
\ndevelopment and the sadhana it is impossible to map out a plan fixed in every
\ndetail and say, \u201cEvery time you shall stop here, there, in this way, on that
\nline and no other.\u201d Things would become so tied up and rigid that nothing could
\nbe done; there could be no true and effective movement.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

In work there must be a rule and
\ndiscipline and as much punctuality as possible in regard to time.<\/p>\n

 <\/p>\n

What is good
\nwork and what is bad or less good work? <\/span><\/p>\n

 <\/p>\n

\nPage ─ 715 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

All is the Mother’s work and
\nequal in the Mother’s eyes.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

To be able to be regular is a
\ngreat force, one becomes master of one’s time and one’s movements.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

A resolution means the will to
\ntry to get a thing done by the given time. It is not a binding \u201cpromise\u201d that
\nthe thing will be done by that time. Even if it is not, the endeavour will have
\nto continue, just as if no date had been fixed. <\/p>\n

 <\/p>\n

\nIX <\/b><\/p>\n

 <\/p>\n

Wanton waste, careless spoiling
\nof physical things in an incredibly short time, loose disorder, misuse of
\nservice and materials due either to vital grasping or to tamasic inertia are
\nbaneful to prosperity and tend to drive away or discourage the Wealth-Power.
\nThese things have long been rampant in the society and, if that continues, an
\nincrease in our means might well mean a proportionate increase in the wastage
\nand disorder and neutralise the material advantage. This must be remedied if
\nthere is to be any sound progress. <\/p>\n

 <\/p>\n

Asceticism for
\nits own sake is not the ideal of this yoga, but self-control in the vital and
\nright order in the material are a very important part of it \u2013 and even an
\nascetic discipline is better for our purpose than a loose absence of true
\ncontrol. Mastery of the material does not mean having plenty and profusely
\nthrowing it out or spoiling it as fast as it comes or faster. Mastery implies
\nin it the right and careful utilisation of things and also a self-control in
\ntheir use.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

Material things are not to be
\ndespised \u2013 without them there <\/span><\/p>\n

 <\/p>\n

\nPage ─ 716 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

can be no manifestation in the
\nmaterial world.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

There is a consciousness in each
\nphysical thing with which one can communicate. Everything has an individuality
\nof a certain kind, houses, cars, furniture etc. The ancient peoples knew that
\nand so they saw a spirit or \u201cgenius\u201d in every physical thing.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

What you feel about physical
\nthings is true \u2013 there is a consciousness in them, a life which is not the life
\nand consciousness of man and animal which we know, but still secret and real.
\nThat is why we must have a respect for physical things and use them rightly,
\nnot misuse and waste, ill-treat or handle with a careless roughness. This
\nfeeling of all being consciousness or alive comes when our own physical
\nconsciousness \u2013 and not the mind only \u2013 awakes out of its obscurity and becomes
\naware of the One in all things, the Divine everywhere.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It is very true that physical
\nthings have a consciousness within them which feels and responds to care and is
\nsensitive to careless touch and rough handling. To know or feel that and learn
\nto be careful of them is a great progress of consciousness.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

The rough handling and careless
\nbreaking or waste and misuse of physical things is a denial of the yogic
\nconsciousness and a great hindrance to the bringing down of the Divine Truth to
\nthe material plane.<\/p>\n

 <\/p>\n

\n⁂<\/font><\/p>\n

 <\/p>\n

It was I suppose an idea that
\ncame through the physical mind, <\/span><\/p>\n

 <\/p>\n

\nPage ─ 717 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

suggesting the following of a
\nphysical utility only and ignoring all other perceptions and motives. You must
\nbe on your guard against the ideas and suggestions of this physical mind and
\naccept none without discrimination and subjection to a higher light.
\n
\n <\/span><\/p>\n

 <\/p>\n

\nPage ─ 718<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SECTION FIVE Sadhana through Work    THE ordinary life consists in work for personal aim and satisfaction of desire under some mental or moral control,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-1120","post","type-post","status-publish","format-standard","hentry","category-23-letters-on-yoga-volume-23","wpcat-24-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1120","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1120"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1120\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1120"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1120"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1120"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}