{"id":3731,"date":"2013-07-13T01:50:47","date_gmt":"2013-07-13T01:50:47","guid":{"rendered":"http:\/\/localhost\/?p=3731"},"modified":"2013-07-13T01:50:47","modified_gmt":"2013-07-13T01:50:47","slug":"09-basic-requisites-of-yoga-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\/09-basic-requisites-of-yoga-vol-04-fourth-series-1951","title":{"rendered":"-09_BASIC REQUISITES OF YOGA.htm"},"content":{"rendered":"\n\n
\n

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

\n <\/font><\/p>\n

\nBASIC REQUISITES OF YOGA<\/font><\/p>\n

\n <\/p>\n

\n                                                                 
\n<\/font>                               I.  SINCERITY <\/font><\/p>\n

\n                                                                                                 II. ASPIRATION <\/font><\/p>\n

\n                                                                                                 III. FAITH <\/font><\/p>\n

\n                                                                                                 IV. SURRENDER <\/font><\/p>\n

\n                                                                                                 V. PATIENCE AND PERSEVERANCE <\/font><\/p>\n

\n <\/p>\n

\nI. SINCERITY<\/font><\/p>\n

\n <\/p>\n

\n The One Indispensable Condition<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is one indispensable condition, sincerity.<\/font><\/p>\n

\n <\/p>\n

\n 23-9-1935<\/font><\/p>\n

\n <\/font><\/p>\n

\nII. ASPIRATION<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nAspiration, Experience and Change<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYES, that is the way\u2014the intensity of the aspiration
\nbrings the intensity of the experience and by
\nrepeated intensity of the experience, the change.<\/font><\/p>\n

\n <\/font><\/p>\n

\n5-4-1933 <\/font><\/p>\n

\nPage-121 <\/font><\/p>\n

\n

\n
\n<\/a>Psychic Aspiration and Vital Intensity<\/i><\/font><\/p>\n

\n <\/p>\n

\nIT is the, psychic that gives the true aspiration\u2014if  the vital is purified and subjected to the psychic,
\nthen the vital gives intensity\u2014but if it is unpurified
\nit brings in a rajasic intensity with impatience
\nand reactions of depression and disappointment.
\nAs for the calm and equality needed, it must come
\ndown from above through the mind. <\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Calm and Restless Aspiration<\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHE impatience and restless disquietude come
\nfrom the vital which brings that even into the
\naspiration. The aspiration must be intense, calm
\nand strong (that is the nature of the true vital
\nalso) and not restless and impatient,\u2014then alone
\nit can be stable. <\/font><\/p>\n

\n <\/p>\n

\n16.10-1933 <\/font><\/p>\n

\nPage-122 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nIt will not do to indulge this restless vital movement. It is not by that that you can have the union  with the Mother. You should aspire calmly\u2014eat,
\nsleep, do your work. Peace is the one thing you
\nhave to ask for now\u2014it is only on the basis of peace
\nand calm that the true progress and realisation
\ncan come. There must be no vital excitement in
\nyour seeking or your aspiration towards the Mother.<\/font><\/p>\n

\n <\/p>\n

\n20-10-1933<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Quiet Aspiration and Painful Effort<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF the peace increases, that is the one thing most
\nrequired now. A quiet aspiration you can have,
\nbut painful effort and struggle need not be undertaken now.<\/font><\/p>\n

\n <\/font><\/p>\n

\n9-8-1933<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Necessity of Steady Aspiration<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nNo use doing asanas or pranayam. It is not necessary to burn with passion. What is necessary is a
\npatient acquiring of the power of concentration <\/font><\/p>\n

\nPage-123 <\/font><\/p>\n

\n

\nand steady aspiration so that the silence you speak
\nof may fix in the heart and spread to <\/b> the other
\nmembers. Then the physical mind and <\/b> the sub-conscient can be cleared and quieted.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-3-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Aspiration and Vital Demand<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nONE has never to allow such feelings\u2014for it means
\nthat a vital demand gets mixed in the aspiration
\nand because the vital demand is disappointed,
\nthere is that disquiet.<\/font><\/p>\n

\n <\/font><\/p>\n

\n21-8-1933<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Aspiration, Conversion, Inner Realisation
\nand Transformation<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHOSE who come here have an aspiration and a
\npossibility\u2014something in their psychic being pushes
\nand if they follow it they will arrive; but that is not
\nconversion. Conversion is a turning of the being away from lower things towards the Divine. <\/font><\/p>\n

\nPage-124 <\/font><\/p>\n

\n

\nAspiration can lead hereafter to conversion, but
\naspiration is not conversion. <\/font><\/p>\n

\nMother spoke of three different things: conversion,
\nthe turning of the soul decisively towards the Divine, \u2014inner realisation of the
\nDivine,\u2014transformation
\nof the nature. The first two can happen swiftly and
\nsuddenly and once for all, the third always<\/i> takes time and cannot be done
\nat one stroke, in a moment. One may become aware of a rapid change
\nin this or that detail of the transformation, but even this is the rapid result
\nof a long working.<\/font><\/p>\n

\n <\/font><\/p>\n

\n3-9-1937 <\/font><\/p>\n

\n <\/p>\n

\n⁂<\/font><\/p>\n

\n <\/font><\/p>\n

\nConsecration is a process by which one trains
\nthe consciousness to give itself to the Divine. But
\nconversion is a spontaneous movement of the
\nconsciousness, a turning of it away from external
\nthings towards the Divine. It comes as well as is
\nthe result of a touch from within and above. Self-
\nconsecration may help one to open to the touch or
\nthe touch may come of itself. But conversion may
\nalso come as the culmination of a long process of aspiration and Tapasya. There is no fixed rule in
\nthese things. <\/font><\/p>\n

\nPage-125 <\/font><\/p>\n

\n

\nIf the psychic being comes to the front, then
\nconversion becomes easy or may come instantaneously or the conversion may bring the psychic
\nbeing to the front. Here, again, there is no rule. <\/font><\/p>\n

\nIt may be either way, there is a touch and the
\nrealisation also and the psychic takes its proper
\nplace as the result or the psychic may come to the
\nfront and prepare the nature for the realisation. <\/font><\/p>\n

\nTransformation is something progressive, but
\ncertainly there must be realisation before the aim
\nof the transformation is possible.<\/font><\/p>\n

\n <\/font><\/p>\n

\n6-9-1937<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>III. FAITH<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Faith\u2014Belief-\u2014Conviction\u2014Reliance\u2014
\nTrust\u2014Confidence<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nFaith\u2014<\/i>a dynamic entire belief and acceptance.<\/font><\/p>\n

\nBelief\u2014<\/i>intellectual acceptance only.<\/font><\/p>\n

\nConviction\u2014<\/i>intellectual belief held on what seems
\nto be good reasons. <\/font><\/p>\n

\nPage-126 <\/font><\/p>\n

\n

\nReliance\u2014<\/i>dependence on another for something,
\nbased on trust. <\/font><\/p>\n

\nTrust<\/i>\u2014the feeling of sure expectation of another’s
\nhelp and reliance on his word, character, etc. <\/font><\/p>\n

\nConfidence\u2014<\/i>the sense of security that goes with
\ntrust.<\/font><\/p>\n

\n <\/font><\/p>\n

\n30-4-1933<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Faith in the Divine Protection and Will<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIN moments of trial faith in the divine protection
\nand the call for that protection; at all times the
\nfaith that what the Divine wills is the best. <\/font><\/p>\n

\nIt is what turns you towards the Divine that
\nmust be accepted as good for you\u2014all is bad for
\nyou that turns you away from the Divine. <\/font><\/p>\n

\n <\/p>\n

\n14-5-1933 <\/font><\/p>\n

\nPage-127 <\/font><\/p>\n

\n

\n<\/a>Faith and Courage<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHATEVER adverse things present themselves you  must meet them with courage and they will disappear and the help come. Faith and courage are
\nthe true attitude to keep in life and work always
\nand in the spiritual experience also.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Necessity of Faith and Fixed Will for Success
\nin Yoga<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTo the question in your last letter there can be
\nno reply except that it is only either a single-minded
\nfaith or a fixed will that can give you the open road
\nto the Yoga. It is because your ideas and your
\nwill are in a constant state of flux or of oscillation
\nthat you do not succeed. Even with a deficient
\nfaith, a fixed mind and will can carry one on and
\nbring the experiences by which an uncertain faith is changed into certitude. <\/font><\/p>\n

\nIt is the reason why it is difficult for me to answer
\nyour questions about the different alternatives. I
\nmay say that the way of the Gita is itself a part of
\nthe Yoga here and those who have followed it, to
\nbegin with or as a first stage, have a stronger basis than others for this Yoga.
\nTo look down on it,
\ntherefore, as something separate and inferior is not
\na right standpoint. But whatever it is, you must <\/font><\/p>\n

\nPage-128 <\/font><\/p>\n

\n

\nyourself choose, nobody can do it for you. Those
\nwho go and come, can do so profitably only if or
\nbecause they have made the decision and keep to
\nit; when they are here, it is for the Yoga that they
\ncome, when they are elsewhere, the will for the
\nYoga remains with them there. You have to get
\nrid of your constant reasonings and see whether
\nyou can do without the impulse towards Yoga
\nor not\u2014if you cannot, then it is useless thinking of
\nthe ordinary life without Yoga\u2014your nature will
\ncompel you to seek after it even if you have to
\nseek all your life with a small result. But the
\nsmall result is mainly due to the mind which always came in the way and the vital weakness which
\ngives it its support for its reasonings. If you fixed
\nyour will irrevocably, that would give you a chance
\n\u2014and whether you followed it here or elsewhere
\nwould make only a minor difference. <\/font><\/p>\n

\nI suggested the Gita method for you because the
\nopening which is necessary for the Yoga here seems
\nto be too difficult for you. If you made a less
\nstrenuous demand upon yourself, there might be a
\ngreater chance. In any case, if you cannot return to the ordinary life, it
\nseems, in the absence of an opening to the Power that is here, the only course for you.<\/font><\/p>\n

\n <\/font><\/p>\n

\n9-5-1933 <\/font><\/p>\n

\nPage-129 <\/font><\/p>\n

\n

\n<\/a>Qualities of Perfection<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nSUCH qualities as faith, sincerity, aspiration, devotion,
\netc. make up the perfection indicated in our language of the flowers. In ordinary language it would
\nmean something else such as purity, love, benevolence, fidelity and a host of other virtues.<\/font><\/p>\n

\n <\/font><\/p>\n

\n9-10-1933<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>IV. SURRENDER<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Surrender and Personal Effort<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE absolute surrender must be not only an
\nexperience in meditation, but a fact governing all
\nthe life, all the thoughts, feelings, actions. Till
\nthen the use of one’s own will and effort is
\nnecessary, but an effort in which also there is the
\nspirit of surrender, calling in the Force to support
\nthe will and effort and undisturbed by success or
\nfailure. When the Force takes up the sadhana, then
\nindeed effort may cease, but still there will be the
\nnecessity of the constant assent of the being and a vigilance so that one may not admit a false Force
\nat any point.<\/font><\/p>\n

\n <\/font><\/p>\n

\n20-9-1936  <\/font><\/p>\n

\nPage-130 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nWHEN the will and energy are concentrated and
\nused to control the mind, vital and physical and change them or to bring down
\nthe higher consciousness or for any other Yogic purpose or high
\npurpose, that is called Tapasya.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font><\/p>\n

\n
\n<\/a>Surrender and Tamasic Passivity<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF there is not a complete surrender, then it is not
\npossible to adopt the baby-cat attitude,\u2014it becomes
\nmere tamasic passivity calling itself surrender. If
\na complete surrender is not possible in the beginning,
\nit follows that personal effort is necessary.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-8-1936 <\/font><\/p>\n

\nPage-131 <\/font><\/p>\n

\n

\n<\/a>Entire Self-giving<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is impossible to become like a child giving oneself
\nentirely until the psychic is in control and stronger
\nthan the vital.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-2-1937<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>The Force of Surrender<\/i> <\/font><\/p>\n

\n <\/p>\n

\nIT is the psychic coming forward that brings the
\nforce of surrender.<\/font><\/p>\n

\n <\/font><\/p>\n

\n28-6-1933<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>The Central Surrender<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHEN the psychic being and the heart and the
\nthinking mind have surrendered, the rest is a matter
\nof time and process\u2014and there is no reason for
\ndisturbance. The central and effective surrender
\nhas been made.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-132 <\/font><\/p>\n

\n

\n
\n<\/a>Devotion and Surrender in the Higher Mind<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE can be devotion and surrender in the higher
\nmind experience but it is not inevitable as in the psychic. In the higher mind
\none may be too conscious of identity with the "Brahman" to have
\ndevotion or surrender.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-7-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Surrender Through Knowledge and Love-bhakti<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nSURRENDER and love-bhakti are not contrary things
\n\u2014they go together. It is true that at first surrender
\ncan be made through knowledge by the mind but
\nit implies a mental bhakti and as soon as the surrender reaches the heart, the bhakti manifests as
\na feeling and with the feeling of bhakti love comes.<\/font><\/p>\n

\n <\/font><\/p>\n

\n21-9-1936 <\/font><\/p>\n

\nPage-133 <\/font><\/p>\n

\n

\n<\/a>Surrender to the Mother<\/i> <\/font><\/p>\n

\n <\/p>\n

\nIT is then a saṃkalpa<\/i> of surrender. But the surrender must be to the Mother\u2014not even to the Force, but
\nto the Mother herself. <\/font><\/p>\n

\n <\/p>\n

\n4-10-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Insufficiency of Surrender to the Impersonal<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nA SURRENDER by any means is good, but obviously
\nthe Impersonal is not enough, for surrender to
\nthat may be limited in result to the inner experience
\nwithout any transformation of the outer nature.<\/font><\/p>\n

\n <\/font><\/p>\n

\n14-9-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Surrender to the Impersonal and Subjection
\nto the Gunas and Ego<\/i> <\/font><\/p>\n

\n <\/p>\n

\nYES, surrender to the impersonal (formless) Divine
\nwould leave parts of the being subject to gunas
\nand ego\u2014because the static parts would be free
\nin formlessness but the active nature would be
\nstill in the play of the gunas. Many think they are
\nfree from ego because they get the sense of the formless existence. They do not see that egoistic
\nelements remain in their action just as before. <\/font><\/p>\n

\nPage-134 <\/font><\/p>\n

\n

\n
\n<\/a>Importance of Surrender to the Guru<\/i><\/font><\/p>\n

\n <\/p>\n

\nSURRENDER to the Guru is said to be surrender
\nbeyond all surrenders because through it you
\nsurrender not only to the impersonal, but to the
\npersonal, not only to the Divine in self but to the
\nDivine outside you; you get a chance for the surpassing of the ego not only by retreat into the
\nself where ego does not exist, but in the personal
\nnature where it is the ruler. It is the sign of the
\nwill to complete surrender to the total Divine,
\nsamagram mām mānuṣīm tanum āṡritam.<\/i> Of course it
\nmust be a genuine spiritual surrender for all this
\nto be true. <\/font><\/p>\n

\n <\/p>\n

\n21-11-1933<\/font><\/p>\n

\nPage-135 <\/font><\/p>\n

\n

\n
\n<\/a>Surrender to the Divine and the Guru<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nNo, surrender to the Divine and surrender to the
\nGuru are not the same thing. In surrendering to the Guru, it is to the Divine in him that one
\nsurrenders\u2014if it were only to a human entity, it
\nwould be ineffective. But it is the consciousness
\nof the Divine Presence that makes the Guru a real
\nGuru, so that even if the disciple surrenders to
\nhim thinking of the human being to whom he
\nsurrenders, that Presence will still make it effective.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Need of Surrendering in the Lower Nature<\/i> <\/font><\/p>\n

\n <\/p>\n

\nIF you are surrendered only in the higher consciousness, with no peace or purity in the lower,
\ncertainly that is not enough and you have to aspire
\nfor the peace and purity everywhere.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n <\/font><\/p>\n

\n
\n<\/a>Difficulty of Surrendering the Vital<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE surrender of the vital is always difficult,
\nbecause of the unwillingness of the forces of the
\nuniversal vital Ignorance. But that does not mean
\na fundamental incapacity. <\/font><\/p>\n

\nPage-136 <\/font><\/p>\n

\n

\n
\n<\/a>Vital Demands and Surrender<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF there is any identification with the vital demands
\nor outcries, that necessarily diminishes the surrender
\nfor the time.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-5-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>Bargaining Vital Attitude and True Self-giving<\/i> <\/font><\/p>\n

\n <\/p>\n

\nWHAT you have felt is a revival or return on you of the lower vital with its demands and desires.
\nIts suggestion is, "I am doing the Yoga, but for
\na price. I have abandoned the life of vital desire
\nand satisfaction but in order to get intimacy with
\nthe Mother\u2014instead of satisfying myself with the
\nworld, to satisfy myself and get my desires fulfilled by the Divine. If I do not get the intimacy of
\nthe Mother and immediately and as I want it, why
\nshould I give up the old things?" And as a natural
\nresult the old things start again\u2014"X and Y and
\nY and X and the wrongs of Z." You must see this
\nmachinery of the lower vital and dismiss it. It is only <\/i>by the full psychic relation of self-giving that unity
\nand closeness with the Divine can be maintained \u2014the other is part of the vital ego movement and
\ncan only bring a fall of the consciousness and disturbance.<\/font><\/p>\n

\n <\/font><\/p>\n

\n20-6-1933<\/font><\/p>\n

\nPage-137 <\/font><\/p>\n

\n

\n <\/font><\/a>Vital Demand and Soul’s Self-giving<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT was from your description of the reaction that
\nI said there was a vital demand. In the pure psychic
\nor spiritual self-giving there are no reactions of
\nthis kind; no despondency or despair, no saying,
\n"What have I gained by seeking the Divine?"
\nno anger, revolt, abhiman, wish to go away\u2014such
\nas you describe here\u2014but an absolute confidence
\nand a persistence in clinging to the Divine under all conditions. That is what I
\nwanted you to have;
\nit is the only basis in which one is free from troubles
\nand reactions and goes steadily forward. <\/font><\/p>\n

\nBut are such feelings a sign of the soul’s self-giving?
\nIf there is no vital mixture, how do these things come when I write to you and
\nas the result of my writing
\nand trying to show you the way? <\/font><\/p>\n

\nIt is the first movement of this part to revolt
\nwhen it is shown its own nature and asked to change. <\/font><\/p>\n

\nPage-138 <\/font><\/p>\n

\n

\nDifficult? It is the first principle of our sadhana
\nthat surrender is the means of fulfilment and so long
\nas ego or vital demand and desire are cherished,
\ncomplete surrender is impossible\u2014the self-giving
\nis incomplete. We have never concealed that. It
\nmay be difficult and it is; but it is the very principle
\nof the sadhana. Because it is difficult it has to be
\ndone steadily and patiently till the work is complete. <\/font><\/p>\n

\nYou have to go on rejecting the vital mixture every
\ntime it rises. <\/b> If you are steadfast in rejecting, it will lose more and more of its force and fade out. <\/font><\/p>\n

\nThat means it is an obstinate but irrational and
\nmechanical survival of the old movement. That in fact is how these things try to survive. It is
\nbound to go if you do not give it fresh life. <\/font><\/p>\n

\nI have no doubt of it\u2014you have only to understand it rightly and you can go at once to the right
\nground.<\/font><\/p>\n

\n <\/font><\/p>\n

\n21-6-1933 <\/font><\/p>\n

\nPage-139 <\/font><\/p>\n

\n

\n
\n<\/a>The Only True Basis for Sadhana<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF it is the same part of the vital that was on the
\nright side and has now turned against the Mother, the explanation is very obvious. It gave its adhesion
\nformerly because it thought that by its adhesion it
\ncould make her satisfy its desires; finding its desires
\nnot indulged, it turns against her. That is the usual
\nvital movement in ordinary man and in ordinary
\nlife, and it has no true place in Yoga. It was just
\nthe introduction of this attitude into Yoga by the
\nsadhaks and its persistence which has at last made it
\nnecessary for the Mother to draw back as she has
\ndone. What you have to do is to get these lower
\nparts to understand that they exist not for themselves
\nbut for the Divine and to give their adhesion, without
\nclaim or arri\u00e8re pens\u00e9e<\/i> or subterfuge. It is the whole
\nissue at the present moment in the sadhana; for it
\nis only if this is done that the physical consciousness can change and become
\nfit for the descent. Otherwise there will always be these ups and downs in
\nsome part of the being\u2014at least, delay, confusion and disorder. This is the only true basis for fixity
\nin the true consciousness and for a smooth course
\nin the sadhana.<\/font><\/p>\n

\n <\/font><\/p>\n

\n14-12-1931 <\/font><\/p>\n

\nPage-140 <\/font><\/p>\n

\n

\n
\n<\/a>V. PATIENCE AND PERSEVERANCE<\/font><\/p>\n

\n <\/p>\n

\n <\/font><\/a>Perseverance in the Path<\/font><\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is so with all things in the path of sadhana –one must persist however
\nlong it takes, so only one can achieve.<\/font><\/p>\n

\n <\/p>\n

\n<\/a>Need of Patience<\/i><\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHE sadhana is a difficult one and time should not
\nbe grudged; it is only in the last stages that a very great and constant
\nrapidity of progress can be confidently expected.<\/font><\/p>\n

\nAs for Shakti, the descent of Shakti before the
\nvital is pure and surrendered, has its dangers. It is better for him to pray for
\npurification, knowledge, intensity or the heart’s aspiration and as much working
\nof the Power as he can bear and assimilate.<\/font><\/p>\n

\n <\/p>\n

\n18-5-1931<\/font><\/p>\n

\nPage-141 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nAlways keep within and do things without
\ninvolving yourself in them, then nothing adverse will
\nhappen or, if it does, no serious reaction will come. <\/font><\/p>\n

\nThe idea of leaving for any reason is, of course, absurd and out of the question. Eight years is a very short time for transformation. Most people
\nspend as much as that or more to get conscious of
\ntheir defects and acquire the serious will to change  \u2014and after that it takes a long time to get the will
\nturned into full and final accomplishment. Each time one stumbles, one has to get back into the right
\nfooting and go on with fresh resolution; by doing  that the full change comes.<\/font><\/p>\n

\n 17-8-1936<\/font><\/p>\n

\n <\/font><\/p>\n

\n<\/a>Determination and Patience<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nDETERMINATION is needed and a firm patience, not to
\nbe discouraged by this or that failure. If is a
\nchange in the habit of the physical nature and that needs a long patient work of detail.<\/font><\/p>\n

\n <\/font><\/p>\n

\n19-11-1933 <\/font><\/p>\n

\nPage-142 <\/font><\/p>\n

\n

\n
\n<\/a>Importance of Steady Preparation<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nCORRECT, haste is unnecessary, a steady psychic
\npreparation is the thing of greatest importance.<\/font><\/p>\n

\n <\/p>\n

\n
\n<\/a>The Right Attitude of Persistence<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYOUR attitude towards the change needed and new
\nlife is the right one. A quiet vigilant but undistressed
\npersistence is the best way to get it done. <\/font><\/p>\n

\nFor the intimacy within to be re-established, the
\nquietude must deepen so that the psychic may
\ncome out in the physical as it had done in the
\nhigher parts.<\/font><\/p>\n

\n <\/p>\n

\n26-9-1936 <\/font><\/p>\n

\n <\/p>\n

\n<\/a>The Needed Power<\/i> <\/font><\/p>\n

\n <\/p>\n

\nTHE power needed in Yoga is the power to go
\nthrough effort, difficulty or trouble without getting
\nfatigued, depressed, discouraged or impatient and
\nwithout breaking off the effort or giving up one’s
\naim or resolution.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-143 <\/font>\n\t\t<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

SECTION FIVE   BASIC REQUISITES OF YOGA                                                                                                    I.  SINCERITY                                                                                                  II. ASPIRATION                                                                                                  III. FAITH                                                                                                  IV. SURRENDER                                                                                                  V. PATIENCE AND…<\/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-3731","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\/3731","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=3731"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3731\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3731"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3731"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3731"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}