{"id":3721,"date":"2013-07-13T01:50:42","date_gmt":"2013-07-13T01:50:42","guid":{"rendered":"http:\/\/localhost\/?p=3721"},"modified":"2013-07-13T01:50:42","modified_gmt":"2013-07-13T01:50:42","slug":"08-sadhana-and-mental-development-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\/08-sadhana-and-mental-development-vol-04-fourth-series-1951","title":{"rendered":"-08_SADHANA AND MENTAL DEVELOPMENT.htm"},"content":{"rendered":"\n\n
\n

\nSECTION FOUR<\/b> <\/font><\/p>\n

\n <\/p>\n

\nSADHANA AND MENTAL DEVELOPMENT <\/font><\/p>\n

\n <\/p>\n

\nSadhana and Mental Development<\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nFOR one who wants to practise sadhana, sadhana must
\ncome first\u2014reading and mental development can only be subordinate things.<\/font><\/p>\n

\n <\/font><\/p>\n

\n25-12-1936 <\/font><\/p>\n

\n <\/p>\n

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

\n <\/font><\/p>\n

\nMental development may or may not help sadhana
\n\u2014if the mind is too intellectually developed in certain
\nrationalistic lines, it may hinder.<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>Sadhana and Mental Work<\/i> <\/font><\/p>\n

\n <\/p>\n

\nI DON’T know that it (mental work) helps the sadhana
\nand I don’t quite understand what is meant by the <\/font><\/p>\n

\nPage-107 <\/font><\/p>\n

\n

\nphrase. What is a fact is that mental work like
\nphysical work can be made a part of the sadhana,\u2014
\nnot as a rival to the sadhana or as another activity
\nwith equal rights and less selfish and egoistic than,
\nseeking the Divine. <\/font><\/p>\n

\n <\/p>\n

\n<\/a>Mental Pursuits in Sadhana<\/i> <\/font><\/p>\n

\n <\/p>\n

\nTHERE is no obligation on any one to be engrossed
\nin mental pursuits. Sadhana must be done by one’s
\nown choice, not by rule or compulsion. <\/font><\/p>\n

\n <\/p>\n

\n4-1-1936 <\/font><\/p>\n

\n <\/p>\n

\n<\/a>Meditation and Reading<\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nIF the power to meditate long is there, a sadhaka will naturally do it and care little for reading\u2014unless
\nhe has reached the stage when everything is part of
\nthe Yogic consciousness because that is permanent.
\nSadhana is the aim of a sadhaka, not mental development. But if <\/b> he has spare time, those who have the
\nmental turn will naturally spend it in reading or study of some kind. <\/font><\/p>\n

\n <\/p>\n

\n25-12-1936 <\/font><\/p>\n

\nPage-108 <\/font><\/p>\n

\n

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

\n <\/p>\n

\nThen how is it (meditation) necessary for all, if
\nsome are asked not to do it? Much meditation is for
\nthose who can meditate much. It does not follow
\nthat because much meditation is good, therefore
\nnobody should do anything else. <\/font><\/p>\n

\n <\/p>\n

\n<\/a>Study and Meditation<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYOUR objection was to learning languages and
\nespecially French as inimical to peace and silence
\nbecause it meant activity. The mind when it is
\nnot in meditation or in complete silence, is always
\nactive with something or another\u2014with its own
\nideas or desires or with other people or with things
\nor with talking, etc. None of these is any less
\ninactivity than learning languages. Now you shift <\/font><\/p>\n

\nPage-109 <\/font><\/p>\n

\n

\nyour ground and say it is because owing to their
\nstudy they leave no time for meditation that you
\nobject. That is absurd, for if people want to
\nmeditate, they will arrange their time of study for that; if they don’t want to meditate, the reason
\nmust be something else than study and if they
\ndon’t study they will simply go on thinking about "small things". Want of time
\nis not the cause of
\ntheir no meditation and passion for study is not <\/i>the cause. <\/font><\/p>\n

\n <\/p>\n

\n<\/a>Mental Inactivity <\/b>and Silence<\/i> <\/font><\/p>\n

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

\n <\/p>\n

\nTHAT is absurd. Doing nothing with the mind is
\nnot quiet or silence. It is inactivity that keeps the
\nmind thinking mechanically and discursive instead
\nof concentrating on an object\u2014that is all.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-4-1937 <\/font><\/p>\n

\n <\/p>\n

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

\n <\/font><\/p>\n

\nKeeping the mind without occupation is not the same thing as peace or silence. <\/font><\/p>\n

\nPage-110 <\/font><\/p>\n

\n

\n<\/a>Experience through Reading<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHIS is quite a normal movement. In reading these
\nbooks you get into touch with the Force behind
\nthem and it is this that pushes you into meditation
\nand a corresponding experience.<\/font><\/p>\n

\n <\/font><\/p>\n

\n25-7-1936 <\/font><\/p>\n

\n <\/p>\n

\n<\/a>Reading and Growth of Being<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT depends upon the nature of the things read
\nwhether they are helpful to the growth of the being
\nor not. No general rule can be made. It cannot be
\nsaid that poetry or dramas ought or ought not
\nto be read\u2014it depends on the poem and the play
\n\u2014so with the rest. <\/font><\/p>\n

\n <\/p>\n

\n<\/a>Two Methods of Reading<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT depends; to read many books quickly gives
\nfreedom and ease and familiarity with the language.
\nThe other method is necessary for thoroughness
\nand accuracy in detail.<\/font><\/p>\n

\n <\/font><\/p>\n

\n14-10-1933 <\/font><\/p>\n

\nPage-111 <\/font><\/p>\n

\n

\n<\/a>Value of Study<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI CAN’T give you a more definite answer. Study is
\nof importance only if you study in the right way and
\nwith the turn for knowledge and mental discipline.<\/font><\/p>\n

\n <\/font><\/p>\n

\n29-10-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>Well-trained Intellect and Study<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nA WELL-TRAINED intellect and study are two different
\nthings\u2014there are plenty of people who have read
\nmuch but have not a well-trained intellect. Inertia can come to anybody, even to
\nthe most educated
\npeople. <\/font><\/p>\n

\n <\/p>\n

\n5-10-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>Study and True Judgment<\/i> <\/font><\/p>\n

\n <\/p>\n

\nREADING and study are only useful to acquire
\ninformation and widen one’s field of data. But that
\ncomes to nothing if one does not know how to
\ndiscern and discriminate, judge, see what is within
\nand behind things.<\/font><\/p>\n

\n <\/font><\/p>\n

\n9-10-1936 <\/font><\/p>\n

\nPage-112 <\/font><\/p>\n

\n

\n
\n<\/a>Book-knowledge and Intelligence<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nINTELLIGENCE does not depend on the amount
\none has read, it is a quality of the mind. Study only gives it material for its
\nwork as life also does.
\nThere are people who do not know how to read
\nand write who are more intelligent than many
\nhighly educated people and understand life and
\nthings better. On the other hand, a good intelligence can improve itself by reading because it
\ngets more material to work on and grows by
\nexercise and by having a wider range to move in. But
\nbook-knowledge by itself is not the real thing, it
\nhas to be used as a help to the intelligence but it
\nis often only a help to stupidity or ignorance\u2014 ignorance because knowledge of
\nfacts is a poor thing if one cannot see their true significance.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Logic, Thinking and Practice<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nNo, not necessarily. It (study of Logic) is a theoretical training. You learn by it some rules of
\nlogical thinking. But. the application depends on
\nyour own intelligence. In any sphere of knowledge or action a man may be a great
\ntheorist but a <\/font><\/p>\n

\nPage-113 <\/font><\/p>\n

\n

\npoor executist. A very good military theorist and
\ncritic if put in command of an army might very
\nwell lose all his battles, not being able to put the
\ntheories rightly to the occasion. So a theoretical logician may bungle the
\nproblems of thought by
\nwant of insight, of quietness of mind or of plasticity in the use of his
\ncapacities. Besides, logic is not the
\nwhole of thinking; observation, intuition, sympathy, many-sidedness are more important.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font><\/p>\n

\n
\n<\/a>Elements of Mental Training<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nMENTAL training consists of reading, learning about
\nthings, acquiring complete and accurate information, training oneself in logical thinking, considering
\ndispassionately all sides of a question, rejecting
\nhasty or wrong inferences and conclusions,
\nlearning to look at all things clearly and as a
\nwhole.<\/font><\/p>\n

\n <\/font><\/p>\n

\n27-10-1936 <\/font><\/p>\n

\nPage-114 <\/font><\/p>\n

\n

\n
\n<\/a>Sadhana and Learning Languages<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nONE does not learn English or French as an aid
\nto the sadhana; it is done for the development of
\nthe mind and as part of the activity given to the
\nbeing. For that purpose learning French is as
\ngood as learning English and, if it is properly
\ndone, better. Nor is there any reason, if one
\nhas the capacity, to limit oneself to one language
\nonly.<\/font><\/p>\n

\n <\/font><\/p>\n

\n25-3-1937 <\/font><\/p>\n

\n <\/p>\n

\n
\n<\/a>Two Ways of Learning a Language<\/i> <\/font><\/p>\n

\n <\/p>\n

\nIT depends on what you want to do with the language. If it is only to read the literature, then to
\nlearn to read, pronounce and understand accurately is sufficient. If it is a complete mastery one wants,
\nthen conversation and writing have to be thoroughly
\nlearned in the language.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-115 <\/font><\/p>\n

\n

\n
\n<\/a>Power of Expression in Sadhana<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is the thinking mind that works out ideas\u2014the
\nexternalising mental or physical mind gives them
\nform in words. Probably you have not developed
\nthis part sufficiently. The gift of verbal expression
\nis comparatively rare. Most people are either
\nclumsy in expression or if they write abundantly, it is without proper
\narrangement and style. But this is of no essential importance in sadhana\u2014all
\nthat is needed is to convey clearly the perceptions
\nand experiences of the sadhana. <\/font><\/p>\n

\n <\/p>\n

\n1-1-1934<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>Logic and Expression<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI NEVER heard that learning logic was necessary
\nfor good expression. So far as I know, very few
\ngood writers ever bothered about learning that
\nsubject. <\/font><\/p>\n

\n <\/p>\n

\n13-11-1936 <\/font><\/p>\n

\nPage-116 <\/font><\/p>\n

\n

\n<\/a>Education and Expression<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nEXPRESSION is another matter, but Ramakrishna
\nwas an uneducated, non-intellectual man, yet his
\nexpression of knowledge was so perfect that the
\nbiggest intellects bowed down before it.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Way of Receiving Power of Expression<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE power of expression comes by getting into
\ntouch with the inner source from which these things
\ncome. A calm and silent mind is a great help for
\nthe free flow of the power, but it is not indispensable, nor will it of itself bring it.<\/font><\/p>\n

\n <\/font><\/p>\n

\n20-5-1934<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>The Expressed and the Inexpressible<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHAT is expressed is only a part of what is behind
\n\u2014which remains unexpressed and in the language
\nof the manifestation inexpressible. <\/font><\/p>\n

\n <\/p>\n

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

\nPage-117 <\/font>\n\t\t<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SECTION FOUR   SADHANA AND MENTAL DEVELOPMENT   Sadhana and Mental Development (1)   FOR one who wants to practise sadhana, sadhana must come first\u2014reading…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[97],"tags":[],"class_list":["post-3721","post","type-post","status-publish","format-standard","hentry","category-04-fourth-series-1951","wpcat-97-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3721","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=3721"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3721\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3721"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3721"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3721"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}