{"id":3718,"date":"2013-07-13T01:50:41","date_gmt":"2013-07-13T01:50:41","guid":{"rendered":"http:\/\/localhost\/?p=3718"},"modified":"2013-07-13T01:50:41","modified_gmt":"2013-07-13T01:50:41","slug":"22-sadhana-through-work-vol-04-fourth-series-1951","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/letters-of-sri-aurobindo\/04-fourth-series-1951\/22-sadhana-through-work-vol-04-fourth-series-1951","title":{"rendered":"-22_SADHANA THROUGH WORK.htm"},"content":{"rendered":"\n\n
\n

\nSECTION EIGHTEEN<\/font><\/p>\n

\n <\/font><\/p>\n

\nSADHANA THROUGH WORK <\/font><\/p>\n

\n <\/p>\n

\n
\nMotives of Work in Ordinary Life and
\nYoga\u2014Signs of Vital’s Consecration in Action<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nMEN usually work and carry on their affairs 
\nfrom the ordinary motives of the vital being,
\nneed, desire of wealth or success or position or
\npower or fame or the push to activity and the
\npleasure of manifesting their capacities, and they
\nsucceed or fail according to their capability, power
\nof work and the good or bad fortune which is the
\nresult of their nature and their Karma. When
\none takes up the Yoga and wishes to consecrate 
\none’s life to the Divine, these ordinary motives of
\nthe vital being have no longer their full and free
\nplay; they have to be replaced by another, a mainly
\npsychic and spiritual motive, which will enable the
\nsadhak to work with the same force as before, no
\nlonger for himself, but for the Divine, If the
\nordinary vital motives or vital force can no longer
\nact freely and yet are not replaced by something 
\nelse, then the push or force put into the work may
\ndecline or the power to command success may no
\nlonger be there. For the sincere sadhak the difficulty <\/font><\/p>\n

\nPage-601 <\/font><\/p>\n

\n

\ncan only be temporary; but he has to see
\nthe defect in his consciousness or his attitude and
\nto remove it. Then the Divine Power itself will
\nact through him and use his capacity and vital
\nforce for its ends. In your case, it is the psychic
\nbeing and a part of the mind that have drawn you
\nto the Yoga and were predisposed to it, but the vital
\nnature or at least a large part of it has not yet put
\nitself into line with the psychic movement. There
\nis not as yet the full and undivided consecration of 
\nthe active vital nature. <\/font><\/p>\n

\nThe signs of the consecration of the vital in
\naction are these among others: <\/font><\/p>\n

\nThe feeling (not merely the idea or the aspiration)
\nthat all the life and the work are the Mother’s and
\na strong joy of the vital nature in this consecration
\nand surrender. A consequent calm content and
\ndisappearance of egoistic attachment to the work
\nand its personal results, but at the same time a great
\njoy in the work and in the use of the capacities for
\nthe divine purpose. <\/font><\/p>\n

\nThe feeling that the Divine Force is working
\nbehind one’s actions and leading at every moment.
\nA persistent faith which no circumstance or
\nevent can break. If difficulties occur, they raise not
\nmental doubts or an inert acquiescence, but the
\nfirm belief that, with sincere consecration <\/b> the<\/font><\/p>\n

\nPage-602 <\/font><\/p>\n

\n

\nDivine Shakti will remove the difficulties, and
\nwith this belief a greater turning to her and
\ndependence on her for that purpose. When there is
\nfull faith and consecration, there comes also a
\nreceptivity to the Force which makes one do the
\nright thing and take the right means and then circumstances
\nadapt themselves and the result is visible. <\/font><\/p>\n

\nTo arrive at this condition the important thing
\nis a persistent aspiration, call and self-offering and
\na will to reject all in oneself or around that stands
\nin the way. Difficulties there will always be at
\nthe beginning and for as long a time as is necessary
\nfor the change; but they are bound to disappear
\nif they are met by a settled faith, will and patience.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nPractice of the Gita’s Yoga of Works<\/a><\/i><\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIF I have not written to you, it is because I could
\nnot add anything to what I had already written
\nbefore to you. I cannot promise that within a
\ngiven time you will have a result which will enable
\nyou either to go out into the world with a stronger
\nspirit or succeed in the Yoga. For the Yoga you <\/font><\/p>\n

\nPage-603 <\/font><\/p>\n

\n

\nyourself say that you have not yet the whole mind
\nfor it and without the whole mind success is hardly
\npossible in sadhana. For the other, it is hardly the
\nfunction of sadhana to prepare a man for ordinary
\nlife in the world. There is one thing only that
\ncould work in a direction which would help you to
\nsomething which is not that, but still not the whole
\nYoga for which you intimate that you are not
\nwholly ready. It is if you get the spirit of the Yoga
\nof works as it is indicated in the Gita\u2014forget
\nyourself and your miseries in the aspiration to a
\nlarger consciousness, feel the greater Force working
\nin the world and make yourself an instrument for
\na work to be done, however small it may be. But,
\nwhatever the way may be, you must accept it
\nwholly and put your whole will into it\u2014with a
\ndivided and wavering will you cannot hope for
\nsuccess in anything, neither in life nor in Yoga.<\/font><\/p>\n

\n <\/font><\/p>\n

\n30-4-1930 <\/font><\/p>\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nAny work can be done as a field for the practice
\nof the spirit of the Gita.<\/font><\/p>\n

\n <\/font><\/p>\n

\nMay 1933 <\/font><\/p>\n

\nPage-604 <\/font><\/p>\n

\n

\n
\nObject of Yoga and Work for the Divine<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYOUR object is not only to practise Yoga for your
\ninternal progress and protection but also to do a 
\nwork for the Divine.<\/font><\/p>\n

\n 6-10-1931 <\/font><\/p>\n

\nMeditation and Work in Yoga<\/a><\/i> <\/font><\/p>\n

\n

\nDHYAN and work are both helpful for this Yoga to
\nthose who can do both. Reading also can be made
\nhelpful.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1933 <\/font><\/p>\n

\n
\nAction and Introspective Meditation<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYou need not have qualms about the time you give
\nto action and creative work. Those who have an
\nexpansive creative vital or a vital made for action
\nare usually at their best when the vital is not held
\nback from its movement and they can develop
\nfaster by it than by introspective meditation. All <\/font><\/p>\n

\nPage-605 <\/font><\/p>\n

\n

\nthat is needed is that the action should be dedicated,
\nso that they may grow by it more and more prepared
\nto feel and follow the Divine Force when it
\nmoves them. It is a mistake to think that to live
\nin introspective meditation all the time is invariably
\nthe best or the only way of Yoga.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nConcentration in Work and Meditation<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is not meditation (thinking with the mind) but a
\nconcentration or turning of the consciousness that is
\nimportant,\u2014and that can happen in work, in writing,
\nin any kind of action as well as in sitting down
\nto contemplate.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-3-1933 <\/font><\/p>\n

\n
\nOpening and Surrender to the Mother through
\nWork<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE Mother does not think that it is good to give
\n<\/b>up <\/b>all work and only read and meditate. Work is part
\n<\/b>of <\/b>the Yoga and it gives the best opportunity for calling <\/font><\/p>\n

\nPage-606 <\/font><\/p>\n

\n

\ndown the Presence, the Light and the Power into the
\nvital and its activities; it increases also the field and
\nthe opportunity of surrender. <\/font><\/p>\n

\nIt is not enough to remember that the work is the
\nMother’s\u2014and the results also. You must learn to
\nfeel the Mother’s forces behind you and to open to
\nthe inspiration and the guidance. Always to remember
\nby an effort of the mind is too difficult; but if
\nyou get into the consciousness in which you feel
\nalways the Mother’s force in you or supporting you,
\nthat is the true thing. <\/font><\/p>\n

\nThe Mother does not usually give specific advice
\nsuch as you ask for in regard to the Insurance Company.
\nYou must learn to get the true inspiration in
\nthe mind’s silence.<\/font><\/p>\n

\n <\/font><\/p>\n

\n18-8-1932 <\/font><\/p>\n

\nConditions of Perfect Service<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nEfface the stamp of ego from the heart and let the
\nlove of the Mother take its place. Cast from the mind
\nall insistence on your personal ideas and judgment,
\nthen you will have the wisdom to understand her.
\nLet there be no obsession of self-will, ego-drive in <\/font><\/p>\n

\nPage-607 <\/font><\/p>\n

\n

\nthe action, love of personal authority, attachment
\nto
\npersonal preference, then the Mother’s force will be
\nable to act clearly in you and you will get the inexhaustible
\nenergy for which you ask and your service will be perfect.<\/font><\/p>\n

\n 27-11-1940 <\/font><\/p>\n

\n
\nConditions for being a Flawless Servant<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTo be free from all egoistic motive, careful of truth
\nin speech and action, void of self-will and self-assertion,
\nwatchful in all things, is the condition for being 
\na flawless servant.<\/font><\/p>\n

\n <\/font><\/p>\n

\n28-11-1942 <\/font><\/p>\n

\nRight Spirit in Work<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nHE should carry on his work and do all things else
\nin the right consciousness, offering all he does to the
\nMother and keeping in inner touch with her. All
\nwork done in that spirit and with that consciousness
\nbecomes Karmayoga and can be regarded as part of 
\nhis sadhana. <\/font><\/p>\n

\nPage-608 <\/font><\/p>\n

\n

\nIntuition of the Divine Will<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT needs a quiet mind to know the Divine Will. In
\nthe quiet mind turned towards the Divine the
\nintuition (higher mind) comes of the Divine’s Will
\nand the right way to do it.<\/font><\/p>\n

\n <\/font><\/p>\n

\nRight Way of Action<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nALL should be done quietly from within\u2014working,
\nspeaking, reading, writing as part of the real consciousness
\n\u2014not with the dispersed and unquiet movement
\nof the ordinary consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n5-9-1933 <\/font><\/p>\n

\nInner Guidance<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is good that you were able to observe yourself all
\nthe time and see the movements and that the intervention
\nof the new consciousness was frequent and
\nautomatic. At a later stage you will no doubt get a
\nguidance in the mind also as to how to do things <\/font><\/p>\n

\nPage-609 <\/font><\/p>\n

\n

\nyou want to get done. Evidently your mind was too
\nactive\u2014as well as the minds of the others also\u2014and
\nso you missed your objective, owing to the excessive
\nmultitude of witnesses! However\u2014<\/font><\/p>\n

\n <\/font><\/p>\n

\n4-10-1934 <\/font><\/p>\n

\nImportance of the Inner Change<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nAs for your singing, I was not speaking of any new
\ncreation from the aesthetic point of view, but of the
\nspiritual change\u2014what form it takes must depend
\non what you find within you when the deeper basis
\nis there. <\/font><\/p>\n

\nI do not see any necessity for giving up singing
\naltogether; I only meant,\u2014it is the logical conclusion
\nfrom what I have written to you, not now only
\nbut before,\u2014that the inner change must be the first
\nconsideration and the rest must arise out of that.
\nIf singing to an audience pulls you out of the inner
\ncondition, then you could postpone that and sing
\nfor yourself and the Divine until you are able, even
\nin facing an audience, to forget the audience. If you
\nare troubled by failure or excited by success, that
\nalso you must overcome.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-9-1937 <\/font><\/p>\n

\nPage-610 <\/font><\/p>\n

\n

\n
\nTaking Nothing from Others\u2014the Right Inner
\nAttitude<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF you wish to be free from people’s expectations
\nand the sense of obligation, it is indeed best not to
\ntake from anybody; for the sense of claim will
\notherwise be there. Not that it will be entirely
\nabsent even if you take nothing, but you will not
\nbe bound any longer. <\/font><\/p>\n

\nWhat you write about the singing is perfectly
\ncorrect. You sing your best only when you forget
\nyourself and let it come out from within without
\nthinking of the need of excellence or the impression,
\nit may make. The outer singer should indeed
\ndisappear into the past,\u2014it is only so that the
\ninner singer can take her place. <\/font><\/p>\n

\n

\n22-8-1937 <\/font><\/p>\n

\n
\nReplacement of the Instinct of Domination
\nand Pride of the Instrument<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWE have been very glad to get your letters with
\nthe details which prove how great and rapid a
\nprogress you have made in sadhana. All that you <\/font><\/p>\n

\nPage-611 <\/font><\/p>\n

\n

\nwrite shows a clear consciousness and a new orientation
\nin the lower vital. To have seen clearly the
\ninstinct of domination and the pride of the instrument
\nthere means that that part of the being is in the
\nright way to change; these defects must now be
\nreplaced by their true counterparts\u2014the power
\nto act selflessly on others for the Truth and the
\nRight and the power to be a strong and confident
\nbut egoless instrument of the Divine. It is clear
\nalso that the physical is effectively opening, but
\nthe instinctive physical and the vital-physical
\nmotions in it, fear in the body, weakness, disposition
\nto ill-health must go also. As to diet, a light quality
\nof food sufficient for the strength and sustenance is
\nthe best for you\u2014meat is not advisable. <\/font><\/p>\n

\nLet the wide opening that has come in you
\ndevelop and your whole being down to the material
\nfill with the true consciousness and the true power.<\/font><\/p>\n

\n <\/font><\/p>\n

\n19-12-1933 <\/font><\/p>\n

\nShowing of Capacity in Work<\/a><\/i> <\/font><\/p>\n

\n

\nTHE work here is not intended for showing one’s
\n<\/i>capacity or having a position or as a means of
\nphysical nearness to the Mother, but as a field and <\/font><\/p>\n

\nPage-612 <\/font><\/p>\n

\n

\nan opportunity for the Karmayoga part of the
\nintegral Yoga, for learning to work in the true
\nYogic way, dedication through service, practical
\nselflessness, obedience, scrupulousness, discipline,
\nsetting the Divine and the Divine’s work first and
\noneself last, harmony, patience, forbearance, etc.
\nWhen the workers learn these things and cease to
\nbe ego-centric, as most of you now are, then will
\ncome the time for work in which capacity can
\nreally be shown, although even then the showing of
\ncapacity will be an incident and can never be the
\nmain consideration or the object of divine work.<\/font><\/p>\n

\n <\/font><\/p>\n

\nTwo Stages of Work in Yoga<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nONE must universalise oneself and allow a harmonious
\nunegoistic action. Afterwards a truer and
\nhigher order can come in from above.<\/font><\/p>\n

\n <\/font><\/p>\n

\n3-7-1933 <\/font><\/p>\n

\nExternalisation of Inner Power<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is one thing to have the inward essential power,
\nit is another to externalise it. The time has not
\ncome when you can do that.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-9-1933 <\/font><\/p>\n

\nPage-613 <\/font><\/p>\n

\n

\n
\nInterest and Joy in Ashram Work<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nHERE there is nothing that ministers to the human
\nvital nature; the work is small, silent, shut off
\nfrom the outside world and its circumstances, of
\nvalue only as a field for spiritual self-culture. If
\none is governed by the sole spiritual motive and
\nhas the spiritual consciousness, one can take joy
\nand interest in this work. Or if, in spite of his
\nhuman shortcomings, the worker is mainly bent
\non spiritual progress and self-perfection, then also
\nhe can take interest in the work and both feel its
\nutility for the discovery and purification of his
\negoistic mental and vital and physical nature and
\ntake joy in it as a service of the Divine.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nCauses of Mistakes in Ashram Work\u2014External
\nOrganisation and Inner Harmony<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nMISTAKES come from people bringing their ego,
\ntheir personal feelings (likes and dislikes), their sense
\nof prestige or their convenience, pride, sense of
\npossession, etc. into the work. The right way is to
\nfeel that the work is the Mother’s\u2014not only yours,
\nbut the work of others\u2014and to carry it out in such a <\/font><\/p>\n

\nPage-614 <\/font><\/p>\n

\n

\nspirit that there shall be general harmony. Harmony
\ncannot be brought about by external organisation
\nonly, though a more and more perfect external
\norganisation is necessary; inner harmony there must
\nbe or else there will always be clash and disorder.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nImportance of Organisation in Physical Things<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nORDERLY harmony and organisation in physical
\nthings is a necessary part of efficiency and perfection
\nand make the instrument fit for whatever work 
\nis given <\/b> to it.<\/font><\/p>\n

\n <\/font><\/p>\n

\n5-6-1934 <\/font><\/p>\n

\n
\nThe Hindrance of Waste and Misuse of
\nPhysical Things<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE rough handling and careless breaking or waste
\nand misuse of physical things is a denial of the
\nYogic Consciousness and a great hindrance to the
\nbringing down of the Divine Truth to the material
\nplane. <\/font><\/p>\n

\nPage-615 <\/font><\/p>\n

\n

\n
\n
\nMaintenance of Efficiency and Discipline by Outer and Inner Means<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHAT is quite necessary for work; efficiency and discipline are indispensable. They can, however, only
\npartly be maintained by outward means\u2014it really
\ndepends in ordinary life on the personality of the
\nsuperior, his influence on the subordinates, his
\nfirmness, tact, kindness in dealing with them. But
\nthe sadhak depends on a deeper force, that of his inner consciousness and the
\nforce working through
\nhim.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-7-1934 <\/font><\/p>\n

\n
\nRight Way of Dealing with Subordinates<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT (disciplining the subordinates) has to be done
\nin the right spirit and the subordinates must be able
\nto feel that it is so\u2014that they are being dealt with
\nin all uprightness and by a man who has sympathy
\nand insight and not only severity and energy. It
\nis a question of vital tact and a strong and large
\nvital finding always the right way to deal with the
\nothers.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-7-1934 <\/font><\/p>\n

\nPage-616 <\/font><\/p>\n

\n

\n
\nPower of Adaptation and Harmonisation<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is also wise that you have reconciled yourself with
\nthe place and have the feeling of strength to deal with
\nthe situation there. A certain power of adaptation
\nand harmonisation of the surroundings is necessary  ―you had it very
\nstrongly and were therefore successful wherever you went. The recoil from your previous
\nposition made you nervous and depressed and
\nspoiled for a time the action of this power in you.
\nNow with your new attitude I hope it will return
\nand bring the solution of all your difficulties. <\/font><\/p>\n

\nWe send you our blessings. Keep yourself always  open to the Power from above and to our help from
\nhere and remain firm and strong against all difficulties that may yet remain either in the outer life  or the sadhana. <\/b> On these conditions victory is
\nalways sure. <\/font><\/p>\n

\n19-3-1934 <\/font><\/p>\n

\nPage-617 <\/font><\/p>\n

\n

\n
\nQuieting the Vital Mind\u2014Inadvisability of
\nCompelling Mind and Vital in Work<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE movements you describe are not peculiar to you, they are the natural turn of the vital mind
\nand take similar forms in most people. In sadhana this mind has to be quieted
\nlike the rest and its
\nenergy controlled, transformed and put to proper
\npurpose; but that takes time and comes only with
\nthe growth of the larger consciousness. The pressure
\nof these movements is too normal for it to be a good cause for discouragement. <\/font><\/p>\n

\nI do not think you should stop reading so long as
\nthe reading itself does not, as a passion, fall away
\nfrom the mind; that happens when a higher order
\nof consciousness and experiences begin within the
\nbeing. Nor is it good to force yourself too much to do
\nonly the one work of painting. Such compulsion of
\nthe mind and vital tends usually either to be unsuccessful and make them more restless or else to create
\nsome kind of dullness and inertia. <\/font><\/p>\n

\nFor the work simply aspire for the Force to use
\nyou, put yourself inwardly in relation with the
\nMother when doing it and make it your aim to be the
\ninstrument for the expression of beauty without
\nregard to personal fame or the praise and blame
\nof others.<\/font><\/p>\n

\n <\/font><\/p>\n

\n8-10-1936 <\/font><\/p>\n

\nPage-618 <\/font><\/p>\n

\n

\n
\nInadvisability of Violent Compulsion of Body<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF the physical is in this condition and the work
\ncreates such reactions in it, it is no use forcing it
\nviolently and putting an overstrain upon it. It is
\nbetter to educate and train the external natural being slowly by bringing calm
\nand peace and light and
\nstrength persistently into the nervous system and
\ncells of the body. A violent compulsion on the body
\nmay well defeat its own object. Probably your
\nsadhana has been too exclusively internal and
\nsubjective; but if it is so, this cannot be remedied in a moment. It is better
\ntherefore for you not to do
\nheavy physical work at present. <\/font><\/p>\n

\n

\n25-9-1932 <\/font><\/p>\n

\nOverwork<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF too much work is done the quality of the work
\ndeteriorates in spite of the zest of the worker. <\/font><\/p>\n

\nPage-619 <\/font><\/p>\n

\n

\nNeed of Mastery in Work<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nMOTHER does not disapprove of your writing a
\nbook\u2014what she does not like is your being so lost  in it that you can do nothing else. You must be
\nmaster of what you do and not possessed by it. She
\nquite agrees to your finishing and offering the book on your birthday, if that can be done. But you
\nmust not be carried away\u2014you must keep your full
\ncontact with higher things.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1-5-1934 <\/font><\/p>\n

\n
\nMistake of Total Absorption in Work<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI REPEAT that we do not object to your writing\u2014  whether it be poetry or short stories or novels. What
\nwe felt was that this kind of total absorption and possession by it was not good
\nfor your spiritual condition  and that it put a lesser thing in front, even  occupying the whole<\/i> front of the consciousness for most
\nof the time instead of putting it in its proper place in a
\nsound spiritual harmony.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-5-1934 <\/font><\/p>\n

\nPage-620 <\/font><\/p>\n

\n

\n
\nResistance to Continuous Communion in
\nWork―
\nAspiration from Below<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE resistance you speak of and the insufficient receptivity and the inability to continue in communion while doing work must all be due to some part
\nof the physical consciousness that is still not open to <\/i>the Light\u2014probably something in the vital-
\nphysical and the material subconscient which
\nstands in the way of the physical mind being in its
\nmass free and responsive. <\/font><\/p>\n

\nThere is no harm in raising the aspiration from
\nbelow to meet the power from above. All that
\nyou have to be careful about is not to raise up the
\ndifficulty from below before the descending power
\nis ready to remove it. <\/font><\/p>\n

\nThere is no necessity of losing consciousness when
\nyou meditate. It is the widening and change of the
\nconsciousness that is essential. If you mean going
\ninside, you can <\/b> do that without losing consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n13-9-1932 <\/font><\/p>\n

\n
\nHindrance of Inertia to Remembrance<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is a certain inertia in the physical
\nconsciousness
\nwhich shuts it up in the groove of what it is doing
\nso that it is fixed in that and not free to remember.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-10-1933 <\/font><\/p>\n

\nPage-621 <\/font><\/p>\n

\n

\n
\nIdleness and Ability to do without Work<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE idleness must of course go\u2014but sometimes I
\nthink you have pulled too much the other way.
\n<\/b>To <\/b>be able to work with full energy is necessary\u2014but <\/b>to be able not to work is also necessary. <\/font><\/p>\n

\nWhat you say about ordinary conversation is
\n<\/b>quite <\/b>correct and that all that should fall away is
\n<\/b>very <\/b>necessary for the true consciousness.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nFreedom from Necessity of Action<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nDo? Why should he want to do anything if he was
\nin the eternal peace or Ananda or union with the
\nDivine? If a man is spiritual and has gone beyond
\nthe vital and mind, he does not need to be always
\n"doing" something. The self or spirit has the joy of its own existence. It is free to do nothing
\n<\/b>and <\/b>free to do everything\u2014but not because it is bound
\nto action and unable to exist without it. <\/font><\/p>\n

\nPage-622 <\/font><\/p>\n

\n

\n
\nState of Aloofness and Action in the World<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE passage describes the state of consciousness
\nwhen one is aloof from all things even when in their  midst and all is felt to be unreal, an illusion. There
\nare then no preferences or desires because things
\nare too unreal to desire or to prefer one to another.
\nBut, at the same time, one feels no necessity to flee
\nfrom the world or not to do any action, because being
\nfree from the illusion, action or living in the world
\ndoes not weigh upon one, one is not bound or
\ninvolved. Those who flee from the world or shun
\naction (the Sannyasis) do so because they would
\nbe involved or bound; they believe the world to
\nbe unreal, but in fact it weighs on them as a reality
\nso long as they are in it. When one is perfectly free
\nfrom the illusion of the reality of things, then they
\ncannot weigh on one or bind at all.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1-11-1936 <\/font><\/p>\n

\n
\nAction of Gunas without Attachment<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF ego and desire are different things from the
\ngunas, then there can be an action of the gunas without ego and desire and
\ntherefore without
\nattachment. That is the nature of the action of
\nthese gunas in the unattached liberated Yogi. If
\nit were not possible, then it would be nonsense to <\/font><\/p>\n

\nPage-623 <\/font><\/p>\n

\n

\ntalk of the Yogis being unattached, for there would
\nremain still attachment in part of their being. To
\nsay that they are unattached in the Purusha, but
\nattached in the Prakriti, therefore they are unattached, is to talk nonsense.
\nAttachment is attachment in whatever part of the being it may be. In
\norder to be unattached one must be unattached
\neverywhere, in the mental, vital, physical action
\nand not only in the silent soul somewhere inside. <\/font><\/p>\n

\n

\n
\nDetachment and Action of Prakriti<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIN the liberated state it is not the inner Purusha
\nonly that remains detached\u2014the inner Purusha is
\nalways detached, only one is not conscious of it
\nin the ordinary state. It is the Prakriti also that
\nis not disturbed by the action of the gunas or
\nattached to it\u2014the mind, the vital, the physical
\n(whatever Prakriti) begin to get the same quietude,
\nunperturbed peace and detachment as the Purusha,
\nbut it is a quietude, not a cessation of all action.
\nIt is quietude in action itself. If it were not so, my
\nstatement in the Arya<\/i> that there can be a desireless
\nor liberated action on which I found the possibility
\nof a free (mukta) action would be false. The whole <\/font><\/p>\n

\nPage-624 <\/font><\/p>\n

\n

\nbeing, Purusha-Prakriti, becomes detached (having
\nno desire or attachment) even in the action of
\nthe gunas. <\/font><\/p>\n

\nThe outer being is also detached\u2014the whole
\nbeing is without desire or attachment and still action is possible, action
\nwithout desire is possible,
\naction without attachment is possible, action without
\nego is possible.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-1-1936 <\/font><\/p>\n

\nAction and Prakriti<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYou seem to think that action, and Prakriti are the
\nsame thing and where there is no action there can
\nbe no Prakriti! Purusha and Prakriti are separate
\npowers of the being. It is not that Purusha=quiescence  and Prakriti=action, so that when all is
\nquiescent there is no Prakriti and when all is active
\nthere is no Purusha. When all is active, there is still the Purusha behind the
\nactive Nature and
\nwhen all is quiescent, there is still the Prakriti, but
\nthe Prakriti at rest. <\/font><\/p>\n

\nPage-625 <\/font><\/p>\n

\n

\nAction of Prakriti and Gunas<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nPRAKRITI is the Force that acts. A Force may be
\nin action or in quiescence, but when it acts it is
\nas much a force as when it does not act. The gunas
\nare an action of the Force, they are in the Force
\nitself. The sea is there and the waves are there,
\nbut the waves are not the sea and when there are
\nno waves and the sea is still, it does not stop being
\nthe sea.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nAction of Gunas in the Liberated State<\/a><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE sattwic predominates, the rajas acts as a kinetic movement under the control of sattwa until the
\ntamas imposes the need of rest. That is the usual
\nthing. But even if the tamas predominates and
\nthe action is weak or the rajas predominates and
\nthe action is excessive, neither the Purusha nor the
\nPrakriti get disturbed, there is a fundamental
\ncalm in the whole being and the action is no more
\nthan a ripple or an eddy on the surface. <\/font><\/p>\n

\nPage-626 <\/font><\/p>\n

\n

\n
\nSeparation of Prakriti and Purusha from Surface Being<\/a><\/font><\/i><\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is more difficult for the Prakriti (to separate
\nfrom surface action than Purusha) as its ordinary
\nplay is that of the surface being. It has to divide
\nitself into two to separate from that. The Purusha,
\non the contrary, is in its nature silent and separate
\n\u2014so it has only to go back to its original nature.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-3-1936 <\/font><\/p>\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nWhen Prakriti is liberated it divides itself into
\nan inner Force that is free from its action (free
\nfrom rajas, tamas, etc.) and the outer Prakriti
\nwhich it is using and changing.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-3-1936 <\/font><\/p>\n

\nPage-627 <\/font><\/p>\n

\n

\n
\nConsciousness and Energy\u2014Power of Detachment<\/a><\/i> <\/font><\/p>\n

\n(1)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIF consciousness and energy are the same thing, there would be no use in having two different words
\nfor them. In that case, instead of saying, "I am
\nconscious of my defects", one can say, "I am energetic of my defects". If a man is running fast, you
\ncan say of him, "He is running with great energy".
\nDo you think it would mean the same if you said, "He is running with great
\nconsciousness"? Consciousness is that which is aware of things\u2014energy is a
\nforce put in action which does things. Consciousness
\nmay have energy and keep it in or put it out, but
\nthat does not mean that it has to go out when the
\nenergy goes out and that it can’t stand back and
\nobserve the energy in action. You have plenty
\nof inertia in you, but that does not mean that you
\nand inertia are the same and when inertia rises
\nand sweeps you, it is you who rise and sweep yourself.<\/font><\/p>\n

\n <\/font><\/p>\n

\n(2)<\/font><\/p>\n

\n <\/font><\/p>\n

\nCertainly the mind and the inner being are
\nconsciousness. For human beings who have not
\ngot deeper into themselves, mind and consciousness
\nare synonymous. Only when one becomes more
\naware of oneself by a growing consciousness, then
\none can see different degrees, kinds, powers of <\/font><\/p>\n

\nPage-628 <\/font><\/p>\n

\n

\nconsciousness, mental, vital, physical, psychic, spiritual. The Divine has been described as Being,
\nConsciousness, Ananda, even as a Consciousness
\n(Chaitanya), as putting out a force or energy,
\nShakti that creates worlds. The mind is a modified
\nconsciousness that puts forth a mental energy. But
\nthe Divine can stand back from his energy and
\nobserve it at its work, it can be the Witness Purusha
\nwatching the works of Prakriti. Even the mind
\ncan do that\u2014a man can stand back in his mind-
\nconsciousness and watch the mental energy doing
\nthings, thinking, planning, etc.; all introspection is based upon the fact that
\none can so divide oneself into a consciousness that observes and an energy that
\nacts. These are quite elementary things supposed to be known to everybody. Anybody can do
\nthat merely by a little practice; anybody who
\nobserves his own thoughts, feelings, actions, has
\nbegun doing it already. In Yoga we make the division complete, that is all. <\/font><\/p>\n

\nPage-629 <\/font><\/p>\n

\n

\n(3)<\/font><\/p>\n

\n <\/font><\/p>\n

\nIT (consciousness) is not by its nature detached
\nfrom the mental and other activities. It can be  detached, it can be
\nevolved. In the human consciousness it is as a rule always involved, but it has developed the power of detaching itself\u2014a thing  which the lower creation seems unable to do. As
\nthe consciousness develops, this power of detachment also develops. <\/font><\/p>\n

\nPage-<\/font>630<\/font><\/font><\/b><\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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