{"id":3736,"date":"2013-07-13T01:50:50","date_gmt":"2013-07-13T01:50:50","guid":{"rendered":"http:\/\/localhost\/?p=3736"},"modified":"2013-07-13T01:50:50","modified_gmt":"2013-07-13T01:50:50","slug":"18-difficulties-of-the-path-and-their-removal-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\/18-difficulties-of-the-path-and-their-removal-vol-04-fourth-series-1951","title":{"rendered":"-18_DIFFICULTIES OF THE PATH AND THEIR REMOVAL.htm"},"content":{"rendered":"\n\n
\n

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

\n <\/font><\/p>\n

\n
\nDIFFICULTIES OF THE PATH AND
\nTHEIR REMOVAL <\/font><\/p>\n

\n

\n

\n                                                                                 I. THE RIGHT WAY OF OVERCOMING DIFFICULTIES
\n                                    <\/font><\/p>\n

\n                                                                                 II. THE MOTHER’S HELP IN REMOVING DIFFICULTIES
\n<\/font><\/p>\n

\n

\n <\/p>\n

\n
\nI. THE RIGHT WAY OF OVERCOMING
\nDIFFICULTIES<\/font><\/p>\n

\n <\/font><\/p>\n

\n

<\/p>\n

Difficulty of Yoga<\/font><\/i> <\/font>
\n<\/font><\/p>\n

\n

 <\/p>\n

\n

\nI HAVE not said that to reach the overmind 
\nis impossible; I have only said that it is difficult.
\nDifficulty is not a reason why the things should
\nnot be done. <\/font><\/p>\n

\nIt is not easy for a physical being to reach the
\nhighest truth because his consciousness is something
\nignorant that has emerged out of the material
\ninconscience and is very much tied to and hampered
\nby the obscurity of its origin\u2014in addition
\nto the mental and vital difficulties of ego and desire.
\nYoga itself is not easy; if it were so, it would be a
\nmultitude and not only a few that would be practising it. <\/font><\/p>\n

\n

\n13-11-1932<\/font><\/p>\n

\nPage-363<\/font><\/p>\n

\n

\n
\n<\/a>Difficulties <\/b> and Guru’s Grace<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nALL that is popular Yoga. The Guru’s touch or
\ngrace may open something, but the difficulties
\nhave always to be worked out still. What is true
\nis that if there is complete surrender which, implies
\nthe prominence of the psychic, these difficulties
\nare no longer felt as a binder or obstacle but only
\nas superficial imperfections which the working
\nof the grace will remove.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-6-1936 <\/font><\/p>\n

\n<\/a>Difficulties and Victory<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYou must throw all that away. Such depressions
\ncan make you shut to what Mother is giving you.
\nThere is absolutely no good reason for such an
\nattitude. The existence of difficulties is a known
\nthing in the Yoga. That is no reason for questioning
\nthe final victory or the effectuality of the Divine
\nGrace.<\/font><\/p>\n

\n <\/font><\/p>\n

\n4-2-1933 <\/font><\/p>\n

\nPage-364 <\/font><\/p>\n

\n

\n<\/a>Strength from Victory<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYES that is so. Each victory gained over oneself
\nmeans new strength to gain more victories.<\/font><\/p>\n

\n <\/font><\/p>\n

\n7-12-1933 <\/font><\/p>\n

\n<\/a>The Positive Attitude<\/i> <\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE defects should be noticed and rejected, but
\nthe concentration should be positive\u2014on what
\nyou are to be, i.e., on the development of the
\nnew consciousness rather than on this negative side.<\/font><\/p>\n

\n <\/p>\n

\n

\n
\n<\/a>Negative and Positive Way of Removing Difficulties<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nBY negative I mean merely repressing the desires
\nand wrong movements and egoism, by positive
\nI mean the bringing down of light and peace and
\npurity in those parts from above. I do not mean
\nthat these movements are not to be rejected\u2014but
\nall the energy should not be used solely for rejection.
\nIt must also be directed to the positive replacement <\/font><\/p>\n

\nPage-365 <\/font><\/p>\n

\n

\nof them by the higher consciousness. The more 
\nthis consciousness comes, the easier also will
\n<\/b>the <\/b>rejection be.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n
\n<\/a>Positive and Negative Way of Cleaning the Vital<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF you get peace, then to clean the vital becomes
\neasy.<\/i> If you simply clean and clean and do nothing
\nelse, you go very slowly\u2014for the vital gets dirty
\nagain and has to be cleaned a hundred times.
\nThe peace is something that is clean in itself, so
\nto get it is a positive way of securing your object. 
\nTo look for dirt only and clean is the negative
\nway.<\/font><\/p>\n

\n <\/font><\/p>\n

\n24-6-1933 <\/font><\/p>\n

\nPage-366 <\/font><\/p>\n

\n

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

\n <\/font><\/p>\n

\nCERTAINLY, all the help possible will be given. As
\nfor the method, these are always the two ways 
\npossible\u2014one to overcome the difficulty <\/b> in its
\nown field, the other to develop the inner realisation
\nuntil it grows so strong that the roots you speak of
\nhave no longer any soil to hold by and come out
\neasily by a spontaneous psychic change.<\/font><\/p>\n

\n <\/font><\/p>\n

\n19-3-1937 <\/font><\/p>\n

\n
\n<\/a>Four Ways of Changing the Nature<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nMERELY to have experiences of the higher consciousness
\nwill not change the nature. Either the
\nhigher consciousness has to make a dynamic descent
\ninto the whole being and change it; or it must
\nestablish itself in the inner being down to the inner
\nphysical so that the latter feels itself separate from
\nthe outer and is able to act freely upon it; or the
\npsychic must come forward and change the nature; 
\nor the inner will must awake and force the nature
\nto change. These are the four ways in which change
\ncan be brought about. <\/font><\/p>\n

\n

\n30-9-1936 <\/font><\/p>\n

\nPage-367 <\/font><\/p>\n

\n

\n
\n<\/a>Removal of Vital and Physical Difficulties<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE difficulties are there in vital and physical
\nnature because they are full of obscurity, falsehood,
\ninertia and ignorance. They have to be got rid
\nof by opening the vital and physical wholly to
\nthe power of the psychic and the power of the
\nTruth from above. <\/font><\/p>\n

\n

\n30-1-1935 <\/font><\/p>\n

\n<\/a>Overcoming Imperfections<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nALL that you have written here is perfectly correct.
\nIt is so, by standing back from these forces, neither
\nattracted nor disturbed by them, that one gets
\nfreedom, perceives their falsity or imperfection and
\nis able to rise above and overcome them. The
\nconsciousness that comes forward may be either
\nthe psychic or the spiritualised mind\u2014it is probably
\nthe former.<\/font><\/p>\n

\n <\/font><\/p>\n

\n17-11-1933 <\/font><\/p>\n

\nPage-368 <\/font><\/p>\n

\n

\n<\/a>Immunity to Suggestions<\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nTHE defects of the nature are nothing, they can
\nbe dealt with progressively. It is these outward
\nattacks, these suggestions and throwing in of wrong
\nforces to which the sadhak must shut himself
\naltogether.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-11-1933 <\/font><\/p>\n

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

\n

\nIt is no use listening to what people say or to
\nsuggestions. Both are things by which one must
\nlearn not to be affected. A certain samata <\/i>in these
\nmatters is needed in order to get the firm poise. The
\none thing that matters is the realisation of the
\nDivine. <\/font><\/p>\n

\nPage-369 <\/font><\/p>\n

\n

\n
\n<\/a>Right Way to Meet Weaknesses<\/font><\/i><\/font><\/p>\n

\n <\/p>\n

\n

\n <\/i><\/font>WHEN some weakness comes up you should take it
\nas an opportunity to know what is still to be
\n<\/b>done <\/b>and call down the strength into that part. Despondency
\nis not the right way to meet it.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n
\n<\/a>Right Attitude to Mistakes<\/i> <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nMISTAKES are always possible, so long as any
\npart of the mental (even the subconscient part
\nof it) is not thoroughly transformed. There is no
\nneed to be disturbed by that.<\/font><\/p>\n

\n <\/font><\/p>\n

\n24-3-1933 <\/font><\/p>\n

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

\n <\/font><\/p>\n

\nOf course one must not make a mistake for the
\npurpose of bringing it out or accept the mistake once
\nmade\u2014but if it comes, one has to take advantage
\nof it to change.<\/font><\/p>\n

\n <\/font><\/p>\n

\n18-11-1932 <\/font><\/p>\n

\nPage-370 <\/font><\/p>\n

\n

\n
\n<\/a>Danger of Raising up Difficulties for Exhaustion<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE method you speak of is, I understand, that of
\nraising up the difficulties in order to know and
\nexhaust or destroy them. It is inevitable once one
\nenters into Yoga that the difficulties should rise
\nup and they go on rising up so long as anything
\nof them is left in the system at all. It may be thought
\nthen that it is better to raise them oneself in a
\nmass so as to get the thing done once for all. But
\nthough this may succeed in some cases, it is not
\neven in the mental and vital a safe or certain method.
\nExhaustion, of course, is impossible; the things
\nthat create the difficulties are cosmic forces, forces
\nof the cosmic Ignorance and cannot be exhausted.
\nPeople talk of their getting exhausted because after a
\ntime they lose strength and dwindle, for that is possible
\nonly by force of rejection by the Purusha and by
\nforce of divine intervention aiding this rejection
\nand dissolving or destroying the difficulty each
\ntime it shows its face. Even so, the getting rid of
\ndifficulties in a lump seldom works; something
\nremains and returns until suddenly there comes a
\ndivine intervention which is final or else a change
\nof consciousness which makes the return of the
\ndifficulty impossible. Still, in the mental and vital
\nit can be done. <\/font><\/p>\n

\nPage-371 <\/font><\/p>\n

\n

\nIn the physical it is much more dangerous because
\nhere it is the physical ādhāra<\/i> itself that is attacked
\nand a too great mass of physical difficulties may
\ndestroy or disable or permanently injure. The
\nonly thing to do here is to get the physical consciousness
\n\u2014down to the most material parts\u2014
\nopen to the Power, then to make it accustomed to <\/i>respond and obey and to each physical difficulty
\nas it arises, apply or call in the Divine Power to
\nthrow out the attacking force. The physical nature
\nis a thing of habits; it is out of habit that it responds
\nto the forces of illness; one has to get into it the
\ncontrary habit of responding to the Divine Force
\nonly. This, of course, so long as a highest consciousness
\ndoes not descend to which illness is impossible.<\/font><\/p>\n

\n <\/font><\/p>\n

\n1-11-1932 <\/font><\/p>\n

\n<\/a>The Best Way to Progress<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE can be no doubt that you can go through
\n\u2014everyone has these struggles; what is needed
\nto pass through is sincerity and perseverance. <\/font><\/p>\n

\nThere is no use in inviting these struggles, as
\nmany do, or even in accepting them when they come <\/font><\/p>\n

\nPage-372 <\/font><\/p>\n

\n

\nfor the sake of fighting them out, for they always
\nrepeat themselves. When they cannot be avoided,
\nthen they must be faced\u2014one cannot be altogether
\nwithout them, especially in the earlier part of the
\nYoga; but if you can quietly evade them, that is
\nalready an advance. To become quiet and quietly
\nto call back the true psychic state until it becomes
\nnormal and either eliminates or minimises the
\nstruggle, that is the best way to progress.<\/font><\/p>\n

\n <\/font><\/p>\n

\n3-5-1932 <\/font><\/p>\n

\n<\/a>Quiet Facing of Defects<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHATEVER you see, don’t get disturbed or depressed.
\nIf one sees a defect one must look at it with the
\nutmost quietude and call down more force and
\nlight to get rid of it.<\/font><\/p>\n

\n <\/font><\/p>\n

\n3-4-1934 <\/font><\/p>\n

\n
\n<\/a>Settled Peace and Automatic Rejection<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT would be easier to get rid of wrong movements
\nwhen you bring down a settled peace and equanimity
\ninto that part of the being. There will then be
\nmore of an automatic rejection of such movements
\nand less need of tapasya.<\/i><\/font><\/p>\n

\n

\n26-7-1933 <\/font><\/p>\n

\nPage-373 <\/font><\/p>\n

\n

\n
\n<\/a>Inner Quietude and Rejection<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF one part of you keeps its quietude\u2014the inner
\nbeing\u2014then the rest can be dealt with. So not to
\nallow the vital to be upset and the disturbance
\ncover up the inner self, that is the most important
\nthing. Keep up the rejection always.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-2-1933 <\/font><\/p>\n

\n
\n<\/a>Quiet and Steady Rejection and Call<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nIT is simply a steady and quiet rejection that is
\nneeded and a quiet and steady calling down of the
\ntrue Force. All this emotional excitability must be
\nquieted down; it is that that makes the vital open
\nitself to these forces. If it were not so, all the defects
\nof the nature could be quietly observed and quietly
\nmended.<\/font><\/p>\n

\n <\/font><\/p>\n

\n10-11-1933 <\/font><\/p>\n

\nPage-374 <\/font><\/p>\n

\n

\n
\n<\/a>Repelling the Vital Attack by Calm Inner Force<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYou were getting the true consciousness down
\ninto the vital but as the old difficulty rose again
\nin the physical, there is again the vital attack.
\nThe sign of complete liberation will be when your
\nvital can face this attack always without being
\nupset or crying out, repelling its force by a calm
\nrejecting force from within.<\/font><\/p>\n

\n <\/font><\/p>\n

\n29-11-1933 <\/font><\/p>\n

\n
\n<\/a>Growth of True Consciousness and Power of
\nRejection<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is the true consciousness growing within that
\ngives the power. As it grows, these vital forces get
\nmore and more externalised and foreign to the nature.
\nIt is only by the power of past habit that they rise.<\/font><\/p>\n

\n <\/font><\/p>\n

\n9-12-1933 <\/font><\/p>\n

\nPage-375 <\/font><\/p>\n

\n

\n
\n<\/a>Right Attitude in Difficulties<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nALL these difficulties should be faced in a more
\nquiet and less egoistic spirit. <\/font><\/p>\n

\nThis Yoga is a spiritual battle; its very attempt
\nraises all sorts of adverse forces and one must be
\nready to face difficulties, sufferings, reverses of
\nall sorts in a calm unflinching spirit. <\/font><\/p>\n

\nThe difficulties that come are ordeals and tests
\nand if one meets them in the right spirit, one comes
\nout stronger and spiritually purer and greater. <\/font><\/p>\n

\nNo misfortune can come, the adverse forces
\ncannot touch or be victorious unless there is some
\ndefect in oneself, some impurity, weakness or, at
\nthe very least, ignorance. One should then seek
\nout this weakness in oneself and correct it. <\/font><\/p>\n

\nWhen there is an attack from the human instruments
\nof adverse forces, one should try to overcome
\nit not in a spirit of personal hatred or anger or
\nwounded egoism, but with a calm spirit of strength
\nand equanimity and a call to the Divine Force to
\nact. Success or failure lies with the Divine. <\/font><\/p>\n

\nIn dealing with others there is a way of speaking
\nand doing which gives most offence and opens
\none most to misunderstanding and there is also
\na way which is quiet and firm but conciliatory to
\nthose who can be conciliated\u2014all who are not
\nabsolutely of bad will. It is better to use the latter
\nthan the former. No weakness, no arrogance or
\nviolence, this should be the spirit. <\/font><\/p>\n

\n

\n14-5-1930 <\/font><\/p>\n

\nPage-376 <\/font><\/p>\n

\n

\n
\n<\/a>Right Attitude in Periods of Arrest in Sadhana<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nA DIFFICULTY comes or an arrest in some movement
\nwhich you have begun or have been carrying on for
\nsome time. How is it to be dealt with\u2014for such
\narrests are inevitably frequent enough, not only for
\nyou, but for everyone who is a seeker; one might
\nalmost say that every step forward is followed by an
\narrest\u2014at least, that is a very common, if not a
\nuniversal experience. It is to be dealt with by becoming
\nalways more quiet, more firm in the will to go
\nthrough, by opening oneself more and more so that
\nany obstructing non-receptivity in the nature may 
\ndiminish or disappear, by an affirmation of faith
\neven in the midst of the obscurity, faith in the presence
\nof a Power that is working behind the cloud
\nand the veil, in the guidance of the Guru, by an 
\nobservation of oneself to find any cause of the arrest,
\nnot in a spirit of depression or discouragement but
\nwith the will to find out and remove it. This is the
\nonly right attitude and, if one is persistent in taking
\nit, the periods of arrest are not abolished,\u2014for that 
\ncannot be at this stage,\u2014but greatly shortened and
\nlightened in their incidence. Sometimes these arrests
\nare periods, long or short, of assimilation or unseen
\npreparation, their appearance of sterile immobility
\nis deceptive: in that case, with the right attitude, one <\/font><\/p>\n

\nPage-377 <\/font><\/p>\n

\n

\ncan after a time, by opening, by observation, by
\naccumulated experience, begin to feel, to get some
\ninkling of what is being prepared or done. Sometimes
\nit is a period of true obstruction in which the
\nPower at work has to deal with the obstacles in the
\nway, obstacles in oneself, obstacles of the opposing
\ncosmic forces or any other or of all together, and this
\nkind of arrest may be long or short according to the
\nmagnitude or obstinacy or complexity of the impediments
\nthat are met. But here, too, the right attitude
\ncan alleviate or shorten and, if persistently taken,
\nhelp to a more radical removal of the difficulties and
\ngreatly diminish the necessity of complete arrests hereafter. <\/font><\/p>\n

\nOn the contrary, an attitude of depression or 
\nunfaith in the help or the guidance or in the certitude
\nof the victory of the guiding Power, a shutting up of
\nyourself in the sense of the difficulties impedes the
\nrecovery, prolongs the difficulties, helps the obstructions
\nto recur with force instead of progressively
\ndiminishing in their incidence. It is an attitude whose
\npersistence or recurrence you must resolutely throw
\naside if you want to get over the obstruction which
\nyou feel so much\u2014which the depressed attitude only
\nmakes, while it lasts, more acute.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-4-1932 <\/font><\/p>\n

\nPage-378 <\/font><\/p>\n

\n

\n
\n<\/a>Struggle between the Outer Self and the
\nGrowing Soul<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE difficulty is that in everyone there are two
\npeople (to say the least)\u2014one in the outer vital and
\nphysical clinging to the past self and trying to get
\nor retain the consent of the mind and the inner being,
\nthe other which is the soul asking for a new birth.
\nThat which has spoken in you and made the prayer
\nis the psychic being expressing itself through the aid
\nof the mind and the higher vital, and it is this which
\nshould always arise in you through prayer and
\nthrough turning to the Mother and give you the right
\nidea and the right impulse. <\/font><\/p>\n

\nIt is true that if you refuse always the action
\nsuggested by the old Adam, it will be a great step
\nforward. The struggle is then transferred to the psychological
\nplane, where it will be much easier to fight
\nthe matter out. I do not deny that there will be
\ndifficulty for some time; but if there is the control
\nof action, the control of thought and feeling is bound
\nto come. If there is yielding, on the contrary, a fresh
\nlease is given to the old self.<\/font><\/p>\n

\n <\/font><\/p>\n

\n25-5-1932 <\/font><\/p>\n

\nPage-379 <\/font><\/p>\n

\n

\n
\n<\/a>The Old Vital Nature and the Developing
\nPsychic Being<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE reason why you have these alternating moods
\nis because there are two different elements in you.
\nOn one side, there is trying to develop in you your
\npsychic being which, when it awakes, gives you the
\nsense of closeness or union with the Mother and the
\nfeeling of Ananda; on the other, there is your old
\nvital nature, restless and full of desires and, because
\nof this restlessness and desire, unhappy. It is this
\nold vital nature, which you were accepting and
\nindulging, that made you go wrong and stood in the
\nway of your progress. It is when the desire and
\nrestlessness of the vital are rejected that the psychic
\nin you comes forward and then the vital itself changes
\nand feels full of the joy and the nearness. When
\nthe old unhappy and restless vital comes up again,
\nyou feel yourself unfit, without pleasure in anything.
\nWhat you have to do when this returns is not to
\naccept it, to call in the Mother’s nearness again and
\nlet the psychic being grow in you. If you do that
\npersistently, rejecting restlessness and desire, the
\nvital part of you will change and become fit for the
\nsadhana.<\/font><\/p>\n

\n <\/font><\/p>\n

\n11-4-1932 <\/font><\/p>\n

\nPage-380 <\/font><\/p>\n

\n

\n
\n<\/a>The Divine Possibility of the Inner Being and <\/i> <\/font><\/p>\n

\nthe
\nDifficulties of the Exterior Vital Self<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nTHERE are two or three things that I think it necessary
\nto say to you about your spiritual life and your
\ndifficulties. <\/font><\/p>\n

\nFirst, I should like you to get rid of the idea that
\nthat which causes the difficulties is so much a part of
\nyour self that a true inner life is impossible for you.
\nThe inner life is always possible if there is present in
\nthe nature, however much covered over by other
\nthings, a divine possibility through which the soul
\ncan manifest itself and build up its own true form in
\nthe mind and life,\u2014a portion of the Divine. In you
\nthis divine possibility exists in a marked and exceptional
\ndegree. There is in you an inner being of
\nspontaneous light, intuitive vision, harmony and
\ncreative beauty which has shown itself unmistakably
\nevery time it has been able to throw off the
\nclouds that gather in your vital nature. It is this
\nthat the Mother has always tried to make grow in
\nyou and bring to the front. When one has that
\nin oneself, there is no ground for despair, no just
\nreason for any talk of impossibility. If you could
\nonce firmly accept this as your true self, (as indeed
\nit is, for the inner being is your true self and the
\nexternal, to which the cause of the difficulties <\/font><\/p>\n

\nPage-381 <\/font><\/p>\n

\n

\nbelongs, is always something acquired and impermanent
\nand can be changed,) and if you could make
\nits development your settled and persistent aim in life,
\nthen the path would be clear and your spiritual
\nfuture not only a strong possibility but a certitude. <\/font><\/p>\n

\nIt very often happens that when there is an exceptional
\npower like this in the nature, there is found
\nin the exterior being some contrary element which
\nopens it to a quite opposite influence. It is this that 
\nmakes the endeavour after a spiritual life so often 
\na difficult struggle: but the existence of this kind
\nof contradiction even in an intense form does not
\nmake that life impossible. Doubt, struggle, efforts
\nand failures, lapses, alternations of happy and
\nunhappy or good and bad conditions, states of light
\nand states of darkness are the common lot of human
\nbeings. They are not created by Yoga or by the 
\neffort after perfection; only, in Yoga one becomes
\nconscious of their movements and their causes
\ninstead of feeling them blindly, and <\/b> in the end one
\nmakes one’s way out of them into a clearer and
\nhappier consciousness. The ordinary life remains
\nto the last a series of troubles and struggles, but the
\nsadhak of the Yoga comes out of the trouble and
\nstruggle to a ground of fundamental serenity which 
\nsuperficial disturbances may still touch but cannot 
\ndestroy, and, finally, all disturbance ceases altogether. <\/font><\/p>\n

\nPage-382 <\/font><\/p>\n

\n

\nEven the experience which so alarms you, of
\nstates of consciousness in which you say and do
\nthings contrary to your true will, is not a reason
\nfor despair. It is a common experience in one form
\nor another of all who try to rise above their ordinary
\nnature. Not only those who practise Yoga, but
\nreligious men and even those who seek only a
\nmoral control and self-improvement are confronted
\nwith this difficulty. And here again it is not the
\nYoga or the effort after perfection that creates this
\ncondition,\u2014there are contradictory elements in
\nhuman nature and in every human being through
\nwhich he is made to act in a way which his better
\nmind disapproves. This happens to everybody, to
\nthe most ordinary men in the most ordinary life.
\nIt only becomes marked and obvious to our minds
\nwhen we try to rise above our ordinary external
\nselves, because then we can see that it is the lower
\nelements which are being made to revolt consciously
\nagainst the higher will. There then seems to be for a
\ntime a division in the nature, because the true being
\nand all that supports it stand back and separate from
\nthese lower elements. At one time the true being
\noccupies the field of the nature, at another the
\nlower nature used by some contrary Force pushes
\nit back and seizes the ground,\u2014and this we now
\nsee, while formerly the thing happened but the <\/font><\/p>\n

\nPage-383 <\/font><\/p>\n

\n

\nnature of the happening was not clear to us. If
\nthere is the firm will to progress, this division is
\noverpassed and in the unified nature, unified around
\nthat will, there may be other difficulties, but this
\nkind of discord and struggle will disappear. I have
\nwritten so much on this point because I think you
\nhave been given the wrong idea that it is the Yoga
\nwhich creates this struggle and also that this contradiction
\nor division in the nature is the sign of an
\nunfitness or impossibility to go through to the end.
\nBoth ideas are quite incorrect and things will be
\neasier if you cast them out of your consciousness
\naltogether.<\/font><\/p>\n

\nBut it is true that in your case as in others, this
\ncontradiction has been given a special and very
\ndiscomforting kind of intensity by a hereditary
\nweakness of the nervous parts which has always
\nshown itself in you by fits of despondency, gloom,
\nunrest and self-tormenting darkness and spoiled for
\nyou the savour of life. Your mistake is to think
\nthat this is something to which you are bound and
\nfrom which you cannot escape, a fate which makes
\na spiritual change of your nature impossible. I
\nhave seen other families afflicted by this kind of
\nhereditary nervous weakness accompanying very
\noften exceptional gifts of intelligence or artistic
\ncapacity or spiritual possibilities. One or two may <\/font><\/p>\n

\nPage-384 <\/font><\/p>\n

\n

\nhave succumbed to it, like <\/b> X, but others, sometimes
\nafter a period of acute disturbance, overcame the
\nperturbations caused by this weakness; either it
\ndisappeared or it took some minor and innocuous
\nform which did not interfere with the development
\nof the life and its capacities. Why then despair of
\nyourself or fix without any true cause the conviction
\nthat you cannot change and this thing will always
\nbe there? This despondency, this adverse conviction
\nis the real danger for you; it prevents you
\nfrom making a quiet and settled resolution and a
\npermanent effective effort; because of it the return
\nof this darker condition makes you quickly yield
\nand allow the adverse external Force which uses
\nthis defect to play and do its will with you. It is
\nthis false idea that makes more than half the
\ntrouble. <\/font><\/p>\n

\nThere is no true reason why you should not
\novercome this defect of your external being as
\nmany others have done. It is only a part of your
\nvital nature that is affected, even though it often
\noverclouds the rest; the other parts of your being
\ncan be easily made the fit instruments of the divine
\npossibility of which I have spoken. Especially, you
\nhave a clear and fine intelligence which, when
\nrightly used, becomes a ready instrument of the
\nlight and can be of great use to you in overcoming <\/font><\/p>\n

\nPage-385 <\/font><\/p>\n

\n

\nthis vital weakness. And this divine possibility,
\nthis truth of your inner being, if you accept it, can
\nof itself make certain your liberation and the change 
\nof your external nature. <\/font><\/p>\n

\nAccept this divine possibility in you; have faith
\nin your inner being and its spiritual destiny. Make
\nits development as a portion of the Divine your
\naim in life,\u2014for a great and serious aim in life is
\na most powerful help towards getting rid of this
\nkind of disturbing or disabling nervous weakness; 
\nit gives firmness, balance, a strong support to the
\nwhole being and a powerful reason for the will to
\nact. Accept too the help we can give you, not
\nshutting yourself against it by disbelief, despair or
\nunfounded revolt. At present you cannot prevail
\nbecause you have not fixed in yourself a faith, an
\naim, a settled confidence; the black mood has
\nbeen able to cloud your whole consciousness. But
\nif you have fixed this faith in you and can cling to
\nit, then the cloud will not be able to fix itself for
\nany long period, the inner being will be able to come
\nto your help. And even the better self will be able
\nto remain on the surface, keep you open to the
\nlight and maintain the inner ground for the soul,
\neven if the outer is partly clouded or troubled.
\nWhen that happens, the victory will have been
\nwon and the entire elimination of the vital
\nweakness will be only a matter of a little
\nperseverance. <\/font><\/p>\n

\n

\n6-6-1930 <\/font><\/p>\n

\nPage-386 <\/font><\/p>\n

\n

\n<\/a>The "Evil Persona"<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHAT you say about the "Evil Persona" interests
\nme greatly as it answers to my consistent experience
\nthat a person greatly endowed for the work has,
\nalways or almost always,\u2014perhaps one ought not
\nto make a too rigid universal rule about these things
\n\u2014a being attached to him, sometimes appearing
\nlike a part of him, which is just the contradiction
\nof the thing he centrally represents in the work to
\nbe done. Or, if it is not there at first, not bound
\nto his personality, a force of this kind enters into
\nhis environment as soon as he begins his movement
\nto realise. Its business seems to be to oppose, to
\ncreate stumblings and wrong conditions, in a word,
\nto set before him the whole problem of the work
\nhe has started to do. It would seem as if the problem
\ncould not, in the occult economy of things, be
\nsolved otherwise than by the predestined instrument
\nmaking the difficulty his own. That would 
\nexplain many things that seem very disconcerting
\non the surface. <\/font><\/p>\n

\nPage-387 <\/font><\/p>\n

\n

\n
\n<\/a>Unwillingness of the Outer Physical
\nConsciousness to Change<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYOUR suggestion that I am telling you things that
\nare untrue in order to encourage you is the usual
\nstupidity of the physical mind\u2014if it were so, it is <\/i>not you who would be unfit for the Yoga, but
\nmyself who would be unfit to be, in the search for
\nDivine Truth, anybody’s guide. For one can lead
\nthrough lesser to greater Truth, but not through
\nfalsehood to Truth. As for your fitness or unfitness
\nfor the Yoga, it is not a question on which your
\nphysical mind can be a judge\u2014it judges by the
\nimmediate appearance of things and has no
\nknowledge of the laws that govern consciousness
\nor the powers that act in Yoga. In fact, the question
\nis not of fitness or unfitness but of the acceptance
\nof Grace. There is no human being whose physical
\nouter consciousness\u2014the part of yourself in which
\nyou are now living\u2014is fit for the Yoga. It is by
\nGrace and a light from above that it can become
\ncapable and for that the necessity is to be persevering <\/font><\/p>\n

\nPage-388 <\/font><\/p>\n

\n

\nand open it to the Light. Everybody when
\n<\/b>he <\/b>enters the physical consciousness has the same
\ndifficulty and feels as if he were unfit, and nothing
\ndone nothing changed in him since he began the
\nYoga; he is apt to forget then all that has happened
\nbefore or to feel as if he lost it or as if it had all been 
\nunreal or untrue. <\/font><\/p>\n

\nI suppose that is why you object to my phrase 
\nabout your having gone so far. I meant that you
\nhad had openings in your thinking mind and
\nheart and higher vital and experiences also and
\nhad seen very lucidly the condition of your own
\nbeing and nature and had gone so far that these
\nparts were ready for the spiritual change\u2014what
\nremains is the physical and outer consciousness
\nwhich has to be compelled to accept the necessity
\nof change. That is no doubt the most difficult part
\nof the work to be done, but it is also the part which,
\nif once done, makes possible the total change of
\nthe being and nature. I therefore said that having
\ngone so far, it would be absurd to turn back now
\nand give up, because this resists. It always resists
\nin everybody and very obstinately too. That is no
\nreason for giving up the endeavour. <\/font><\/p>\n

\nIt is this consciousness that has expressed itself
\nin your letter\u2014or the obscure part of it which
\nclings to its old attitude. It does not want to fulfil <\/font><\/p>\n

\nPage-389 <\/font><\/p>\n

\n

\nthe sadhana unless it can get by it the things it
\nwanted. It wants the satisfaction of the ego, "self-fulfilment", appreciation, the granting of its desires.
\nIt measures the Divine Love by the outward favours
\nshowered upon it and looks jealously to see who
\ngets more of these favours than itself, then says that
\nthe Divine has no love for it and assigns reasons
\nwhich are either derogatory to the Divine, or, as
\nin your letter, self-depreciation and a cause for
\ndespair. It is not in you alone that this part feels
\nand acts like that, it is in almost everybody. If that
\nwere the only thing in you or the others, then,
\nindeed, there would be no possibility of Yoga. But
\nthough it is strong, it is not the whole\u2014there is a
\npsychic being and a mind and heart influenced
\nand enlightened by it which has other feelings and
\nanother vision of things and aim in sadhana. These
\nare now covered in you by the upsurgence of this
\npart which has to change. It is tamasic and does
\nnot want to change, does not want to believe unless
\nit can be done by reassuring the vital ego. But
\nthere is nothing new in all that\u2014it is part of human
\nnature and has always been there, hampering and
\nlimiting the sadhana. Its existence is no reason for
\ndespair\u2014everyone has it and the sadhana has to
\nbe done in spite of it, in spite of the mixture it
\nbrings till the time comes when it has to be definitely rejected.<\/font><\/p>\n

\nPage-390 <\/font><\/p>\n

\n

\nIt is difficult to do it, but perfectly
\npossible. These things I know and realise and it
\nis therefore that I insist on your persevering and
\nencourage you to go on; it is not my statement
\nof the position that is untrue, it is the view of it
\ntaken by this obscure part of your being that is
\nunsound and an error. <\/font><\/p>\n

\n

\n29-7-1937 <\/font><\/p>\n

\n <\/p>\n

\n
\n<\/a>Causes of Depression in Sleep\u2014Drawing of
\nHelpful Forces\u2014<\/i><\/font><\/p>\n

\nReliance on the All-
\nStrength for Success<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE depression coming on you in sleep must have
\nbeen due to one of two causes. It might have been
\nthe trace left by an unpleasant experience in some
\ndisagreeable quarter of the vital world and there
\nare places in plenty of that kind there. It can hardly
\nhave been an attack, for that would surely have
\nleft a more distinct impression of something having
\nhappened, even if there was no actual memory of it; 
\nbut merely to enter into certain places or meet their
\ninhabitants or enter into contact with their atmosphere
\ncan have, unless one is a born fighter and takes <\/font><\/p>\n

\nPage-391 <\/font><\/p>\n

\n

\nan aggressive pleasure in facing and conquering these
\nordeals, a depressing and exhausting effect. If that
\nis the cause, then it is a question of either avoiding
\nthese places, which can be done by an effort of will,
\nonce one knows that it is this which happens, or
\nputting around you a special protection against the
\ntouch of that atmosphere. The other possible
\ncause is a plunge into a too obscure and subconscient
\nsleep\u2014that has sometimes the effect you describe.
\nIn any case, do not allow yourself to be discouraged
\nwhen these things happen; they are common phenomena
\none cannot fail to meet with as soon as one
\nbegins to penetrate behind the veil and touch the
\noccult causes of the psychological happenings within
\nus. One has to learn the causes, note and face the
\ndifficulty and always react\u2014never accept the depression
\nthrown on one, but react as you did the first
\ntime. If there are always forces around which are
\nconcerned to depress and discourage, there are always
\nforces above and around us which we can draw
\nupon,\u2014draw into ourselves to restore, to fill up again
\nwith strength and faith and joy and the power
\nthat perseveres and conquers. It is really a habit
\nthat one has to get of opening to these helpful
\nforces and either passively receiving them or actively
\ndrawing upon them\u2014for one can do either. It is
\neasier if you have the conception of them above and <\/font><\/p>\n

\nPage-392 <\/font><\/p>\n

\n

\naround you and the faith and the will to receive them
\n\u2014for that brings the experience and concrete sense
\nof them and the capacity to receive at need or at will.
\nIt is a question of habituating your consciousness
\nto set into touch and keep in touch with these
\nhelpful forces\u2014and for that you must accustom yourself
\nto reject the impressions forced on you by the
\nothers, depression, self-distrust, repining and all
\nsimilar disturbances. <\/font><\/p>\n

\nAs for the actual mastery of a situation by occult
\npowers, it can only come by use and experiment\u2014
\nas one develops strength by exercises or develops
\na process in the laboratory by finding out through
\nthe actual use of a power how it can and ought to be
\napplied to the field in which it operates. It is of no
\nuse waiting for the strength before one tries; the
\nstrength will come with repeated trials. Neither must
\nyou fear failure or be discouraged by failure\u2014for
\nthese things do not always succeed at once. These
\nare things one has to learn by personal experiences,
\nhow to get into touch with the cosmic forces, how to
\nrelate or equate our individual action with theirs,
\nhow to become an instrument of the Master Consciousness
\nwhich we call the Divine.<\/font><\/p>\n

\n There is something a little too personal in your
\nattitude. I mean the insistence on personal strength
\nor weakness as the determining factor. After all, for <\/font><\/p>\n

\nPage-393 <\/font><\/p>\n

\n

\nthe greatest as for the smallest of us our strength is
\nnot our own but given to us for the game that has
\nto be played, the work that we have to do. The
\nstrength may be formed in us, but its present formation
\nis not final,\u2014neither formation of power nor
\nformation of weakness. At any moment the formation
\nmay change\u2014at any moment one sees, especially
\nunder the pressure of Yoga, weakness changing into
\npower, the incapable becoming capable, suddenly
\nor slowly the instrumental consciousness rising
\nto a new stature or developing its latent powers.
\nAbove us, within us, around us is the All-Strength
\nand it is that that we have to rely on for our work,
\nour development, our transforming change. If we
\nproceed with the faith in the work, in our instrumentality
\nfor the work, in the Power that missions us,
\nthen in the very act of trial, of facing and surmounting
\ndifficulties and failures, the strength will come
\nand we shall find our capacity to contain as much as
\nwe need of the All-Strength of which we grow more
\nand more perfect vessels. <\/font><\/p>\n

\n

\n29-2-1932 <\/font><\/p>\n

\nPage-394 <\/font><\/p>\n

\n

\n
\n<\/a>Inward Strength and Outward Circumstances<\/font><\/i><\/font><\/p>\n

\n

\nYou should not be so dependent on outward things; 
\nit is this attitude that makes you give so excessive an
\nimportance to circumstances. I do not say that
\ncircumstances cannot help or hinder\u2014but they
\nare circumstances, not the fundamental thing
\nwhich is in ourselves, and their help or their hindrance
\nought not to be of primary importance.
\nIn Yoga, as in every great or serious human effort,
\nthere is always bound to be an abundance of adverse
\ninterventions and unfavourable circumstances
\nwhich have to be overcome. To give them too great
\nan importance increases their importance and their
\npower to multiply themselves, gives them, as it were,
\nconfidence in themselves and the habit of coming. To
\nface them with equanimity\u2014if one cannot manage a
\ncheerful persistence against them of confident and
\nresolute will\u2014diminishes, on the contrary, their
\nimportance and effect and in the end, though
\nnot at once, gets rid of their persistence and recurrence.
\nIt is therefore a principle in Yoga to recognise
\nthe determining power of what is within us\u2014for
\nthat is the deeper truth\u2014to set that right and
\nestablish the inward strength as against the power of
\noutward circumstances. The strength is there\u2014even
\nin the weakest; one has to find it, to unveil it and to
\nkeep it in front throughout the journey and the battle.<\/font><\/p>\n

\n <\/font><\/p>\n

\n12-3-1932 <\/font><\/p>\n

\nPage-395 <\/font><\/p>\n

\n

\n
\n<\/a>The Weak Sentimental Attitude of Facing Difficulties<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nAs for his difficulties and troubles, there is little
\nhope of his overcoming them if he does not realise
\nthat they come from within him and not from
\noutside. It is the weakness of his vital nature, the
\ninefficient helplessness of his nervous being always
\nweeping and complaining and lamenting instead of
\nfacing life and overcoming its difficulties, it is the
\nsentimental lachrymose attitude it takes that keeps
\nhis troubles unsolved and alive. This is a temperament
\nwhich the gods will not help because they
\nknow that help is useless, for it will either not be
\nreceived or will be spilled and wasted; and all that
\nis rajasic and Asuric in the world despises and
\ntramples upon this kind of nature. <\/font><\/p>\n

\nIf he had learned a calm strength <\/b> and quiet 
\ncourage without weakness and without fuss and
\nviolence, founded on confidence in the help he could
\nalways have received from here and on openness to
\nthe Mother’s force, things would have been favourably
\nsettled by this time. But he cannot take advantage
\nof any help given him because his vital nature 
\ncherishes its weakness and is always indulging and
\nrhetorically expressing it instead of throwing it away
\nwith contempt as a thing unworthy of manhood and
\nunfit for a sadhaka. <\/b> It is only if he so rejects it that 
\nhe can receive strength and stand in life or progress
\nin the sadhana. <\/font><\/p>\n

\n

\n1-1-1928 <\/font><\/p>\n

\nPage-396 <\/font><\/p>\n

\n

\n
\n<\/a>Rejection of Sentimental Weakness<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIF you accept your weakness which means accepting
\nthe thing itself\u2014some part of your nature accepts
\nit and to that you yield\u2014then what is the use of
\nour telling you what to do? That part of your vital
\nwill always be able to say\u2014"I was too weak to
\ncarry it out." The only way out of it is for you to
\ncease to be weak, to dismiss this sentimental part
\nof you, to call down strength to replace its weakness
\nand to do it with a settled and serious purpose.
\nIf we cannot get you who have had some foundation
\nin the sadhana to overcome this element in you,
\nhow do you expect us to get D to do it who says he
\nhas no foundation but is still floating?<\/font><\/p>\n

\n <\/font><\/p>\n

\n8-6-1932 <\/font><\/p>\n

\nPage-397 <\/font><\/p>\n

\n

\n
\n<\/a>Wrong Idea of Helplessness in Changing the Vital<\/font><\/i><\/font><\/p>\n

\n <\/p>\n

\n

\nIT is this idea that you are helpless because the vital 
\nconsents to the wrong movement that comes in the
\nway. You have to put your inner will and the
\nMother’s light on the vital so that it shall change,
\nnot leave it to do what it likes. If one is to be "helpless"
\nand moved by any part of the instrumental
\nbeing, how is change possible? The Mother’s force 
\nor the psychic can act, but on condition that the
\nassent of the being is there. If the vital is left to
\n<\/b>do <\/b>what it likes, it will always go after its old habits;
\n<\/b>it <\/b>has to be made to feel that it must change.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>False Suggestion of Inability<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is not because you cannot recover the true attitude,
\nbut because you admit in part of your mind the
\nfalse suggestion of your inability that this mixed  condition lasts longer than it should. <\/b> It is a part of
\nyour physical consciousness that keeps the memory  of the old movements and has the habit of admitting
\nthem and thinking them inevitable. You must
\ninsist with the clearer part of your consciousness  <\/b>on the true Truth, rejecting always these suggestions  and feelings, till this obscure part also is open and
\nadmits the Light.<\/font><\/p>\n

\n <\/font><\/p>\n

\n24-4-1932 <\/font><\/p>\n

\nPage-398 <\/font><\/p>\n

\n

\n
\n<\/a>Feeling of Incapacity due to Resistance
\nof External Nature<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nTHE thoughts and feelings expressed in your letter
\nare born of the depression and have no truth in  themselves apart from it. Your being here does 
\nnot in the least take up space that could be occupied by better sadhakas. For a good sadhaka there will 
\nalways be a place in one way or another. The
\nincapacity which you discover in yourself is simply the resistance of the habitual external and
\nphysical nature, which everyone has and which none, however good a sadhaka, has
\nyet been able to transform radically, because it is the last thing to change
\nand its resistance is acute just now because it is
\nagainst this that the power of the sadhana is now pressing so that the change may come. When this
\npart presents itself, it always tries to appear as
\nsomething unalterable, incapable of change, impervious to the sadhana, But it is not really so
\nand one must not be deceived by this appearance. As for the fear of madness, it is only a nervous
\nimpression which you should throw away. It is
\nnot vital weakness that leads to such upsettings\u2013it
\nis an obscurity and weakness in the physical mind
\naccompanied by movements of an exaggerated
\nvital nature (e.g., exaggerated spiritual ambition) <\/font><\/p>\n

\nPage-399 <\/font><\/p>\n

\n

\nwhich are too strong for the mind to bear. That
\nis not your case. You have had long experience of
\ninner peace, wideness, Ananda, and inner life
\nturned towards the Divine and one who has had
\nthat ought not to speak of general incapacity.
\nwhatever the difficulties of the external nature,
\n\u2014difficulties common in one form or another to all.<\/font><\/p>\n

\n

\n11-3-1935<\/font><\/p>\n

\n
\n<\/a>Lack of Will in the Physical and Vital<\/i> <\/font><\/p>\n

\nConsciousness for Sadhana<\/i> <\/font><\/p>\n

\n <\/font><\/p>\n

\nI HAVE not the slightest doubt that you can do
\nthe sadhana if you cleave to it\u2014not certainly by
\nyour own unaided strength, for nobody can do <\/i>that, but by the will of the psychic being in you
\naided by the Divine Grace. There is a part in the physical and vital
\nconsciousness of every human
\nbeing that has not the will for it, does not feel
\nthe capacity for it, distrusts any hope or promise
\nof a spiritual future and is inert and indifferent to
\nany such thing. At one period in the course of the
\nsadhana this rises up and one feels identified with
\nit. That has happened to you now, but along with <\/font><\/p>\n

\nPage-400 <\/font><\/p>\n

\n

\nan attack of ill-health and nervous indisposition
\nwhich has turned this passage through the obscure
\nphysical into a dark and intense trouble. With
\nenough sleep and a quieting of the nerves and
\nreturn of physical energy that ought to disappear
\nand it would be possible to bring the Light and
\nConsciousness down into this obscure part. An
\nintense concentration bringing struggle is not what
\nis needed but a very quiet attitude of self-opening.
\nNot any effort of sadhana just now, but the recovery
\nof tranquillity and ease is what is wanted at present
\nto restore the opening of the nature.<\/font><\/p>\n

\n <\/font><\/p>\n

\n2-2-1937 <\/font><\/p>\n

\n
\n<\/a>Physical Being’s Shrinking from the Light<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nIT was certainly not because the Mother was different to you from other days or pushed you to a
\ndistance, but because you came rather shut up in that part of your physical
\nbeing which is still shrinking from the Light. It is this part which was always
\nfundamentally responsible for all your bad passages
\nand painful movements even when the direct
\ndifficulty was higher up. Its nature is to cling to <\/font><\/p>\n

\nPage-401 <\/font><\/p>\n

\n

\nthe old habitual movements, shrink from Yogic
\nconsciousness and shut up doors and windows
\nagainst the help that is offered and lament in the
\ndarkness when it feels itself hurt. This is a thing
\nthat everybody must get rid of who wants to progress.
\nDo not go on identifying yourself with this part
\nand calling it yourself. Get back into your inner
\nbeing and look at this only as a small though obstinate part of the nature that has to change. For
\napart from its insistence there is no reason why
\nyour way should enter into a desert. It should
\nenter into a wideness of liberation\u2014open to the
\ncalm and peace and power and light, a consciousness
\nthat is wider than the personal and into which the
\nego can happily disappear.<\/font><\/p>\n

\n <\/font><\/p>\n

\n8-11-1933 <\/font><\/p>\n

\n
\n<\/a>Rejection of Disabling Notions of Incapacity<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nAs to what has happened in your sadhana, it is
\nthat you have allowed yourself to fall into a groove
\nof the physical mind and of the external vital nature
\nand got fixed in a persistent or constantly recurrent
\nrepetition of the ideas and feelings which they <\/font><\/p>\n

\nPage-402 <\/font><\/p>\n

\n

\npresent to you\u2014feelings of settled disappointment
\nand discouragement and pessimism about yourself
\nand your spiritual future, and ideas\u2014or, if you
\nwill allow me to call them so, notions\u2014which come
\nto the support of these feelings and sustain them.
\nThe result of this is to shut you up against the
\ncontact and spiritual influence and help you were
\nonce feeling or beginning to feel from us. It also
\nshuts you up against your own deeper self and
\nsterilises your personal effort. An accident of this
\nkind is common enough in the path of spiritual
\neffort, and the first thing to be done to get rid of
\nits effects is to throw away resolutely the persistent
\nideas and feelings which keep you in the groove.
\nI do not know whether you can return to the former
\ncondition, for it is seldom that one can go back to
\na point in the past; but it is always possible for you
\nto go forward, recovering the force for propulsion
\nof what you then gained and have certainly still
\nwithin you assimilated in your inner being. If you
\nwant to carry on some part of the Yoga by your
\nactive efforts and aspiration, there is no reason why
\nyou should not find back that capacity; but the
\nfirst effort to be made is to reject persistently, fully
\nand tenaciously\u2014not for two or three days, but
\nalways, so long as they insist or return\u2014these
\ndisabling thoughts and feelings which hamstring <\/font><\/p>\n

\nPage-403<\/font><\/p>\n

\n

\nall hope and faith in you, not to accept them, not
\nto justify them, not to give them by your acquiescence
\nthe right to go on harping on the same note always
\nof discouragement, incapacity and failure. The
\nideas by which you justify them are, I repeat,
\nnotions only of the physical mind, not true things,
\ne.g., the notion that you cannot<\/i> understand a
\ngiven idea (intellectually accepting or not accepting
\nis another matter); for it is perfectly certain that
\nyour thinking intelligence is quite trained enough
\nto understand anything that is put before it. It is
\nOnly the physical mind that is limited even in the
\nmost intelligent and opens up fits of stupidity or at least larger or smaller
\nspaces of blank non-understanding in the face of unaccustomed ideas or a new
\nline of possible experience or anything else either alien to the mind’s habits
\nor unwelcome to something in the vital parts. I suppose we have all had
\nexperience of this incapable element in our nature, and if one fixes oneself in
\nit, it can make even
\nthings that would ordinarily be easy for us seem difficult things and things difficult seem impossible.
\nBut why should a mind trained to think allow
\nthis poorer part of itself to dominate it? So with
\nthe other notions. There is nothing anyone else
\ncan do in the way of Yoga that you cannot do if
\nyou have the fixed will to do it; some things may <\/font><\/p>\n

\nPage-404 <\/font><\/p>\n

\n

\ntake a longer time because of past training, habits,
\nmental associations but there is nothing impossible,
\ntoo difficult, no inherently insuperable obstacle.<\/font><\/p>\n

\n <\/font><\/p>\n

\n25-11-1931 <\/font><\/p>\n

\n
\n<\/a>Rejection of False Suggestions of Unfitness for<\/i>
\nSadhana<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT would not be at all right to yield to these suggestions which are obviously there of a force that
\nwants to make use of the unease and disappointment of the vital in order to draw you to break your
\nsadhana. These are the usual suggestions that come
\nto all under the stress of the vital condition: "I
\nam not fit for this sadhana. I must go, I cannot
\nstay here. The Mother does not love me. I have
\ngiven up everything and got nothing. The struggle
\nmakes me too miserable; let me go." As a matter
\nof fact, there is no real foundation for these suggestions. Because an acute struggle has come, it
\nwould be absurd to conclude that you are unfit
\nfor the sadhana and to give it up after going so far.
\nIt is because you have asked the physical-vital to
\ngive up certain of its cherished attachments and <\/font><\/p>\n

\nPage-405 <\/font><\/p>\n

\n

\nhabits that it is in this condition, unable to resist
\naltogether, miserable at being deprived, it accepts
\nthese suggestions as an excuse for escape from the
\npressure you have put upon it. The acuteness of
\nthe struggle is due to the vehemence of the attack,
\nbut still more to this vital or a part of it responding
\nto the suggestions; otherwise a less disturbing, even
\nif a slower, movement would be quite possible. The
\nMother has in no way changed towards you nor
\nis she disappointed with you\u2014that is the suggestion
\ndrawn from your own state of mind and putting
\nits wrong sense of disappointment and unfitness on
\nto the Mother. She has no reason to change or be
\ndisappointed, as she has always been aware of the
\nvital obstacles in you and still expected and expects
\nyou to overcome them. The call to change certain things that seem to be in the
\ngrain of character is
\nproving difficult even for the best sadhaks, but the
\ndifficulty is no proof of incompetence. It is precisely
\nthis impulse to go that you must refuse to admit
\n\u2014for so long as these forces think they can bring it about, they will press as much as they can on
\nthis point. You must also open yourself more to the  Mother’s Force in that
\npart and for that it is necessary to get rid of this suggestion about the
\nMother’s disappointment or lack of love, for it is
\nthis which creates the reaction at the time of Pranam.<\/font><\/p>\n

\nPage-406 <\/font><\/p>\n

\n

\nOur help, support, love are there always as before\u2014keep yourself open to them and with their
\naid drive out these suggestions.<\/font><\/p>\n

\n <\/font><\/p>\n

\n26-1-1937 <\/font><\/p>\n

\n<\/a>Withdrawal from Grace<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nFEW are those from whom the Grace withdraws, but many are those who withdraw from the Grace.<\/font><\/p>\n

\n

\n <\/font><\/p>\n

\nPage-407 <\/font><\/p>\n

\n

\n
\nII. THE MOTHER’S HELP IN REMOVING
\nDIFFICULTIES<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\nCalling the Mother’s Force in Difficulty<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nWHEN difficulties arise, remain quiet within and call
\ndown the Mother’s Force to remove them.<\/font><\/p>\n

\n

\n26-8-1933 <\/font><\/p>\n

\nPage-407 <\/font><\/p>\n

\n

\n<\/a>The Mother’s Force<\/font><\/i><\/font><\/p>\n

\n <\/p>\n

\n

\n <\/i><\/font>THE Mother’s Force is not only above on the summit  of the being. It is there with you and near you,
\nready to act whenever your nature will allow it.
\nIt is so with everybody here.<\/font><\/p>\n

\n <\/font><\/p>\n

\n15-11-1936 <\/font><\/p>\n

\n
\n<\/a>Openness to The Mother in Attacks<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nHOWEVER strong the attack may be, and even if it
\novercomes for the time being, still it will rapidly
\npass away if you have formed the habit of opening
\nto the Mother. The peace will come back if you
\nremain quiet and keep yourself open to it and to
\nthe Force. Once something of the Truth has shown
\nitself within you, it will always, even if for a time
\nheavily clouded over with wrong movements,
\nshine out again like the sun in heaven. Therefore
\npersevere with confidence and never lose courage.<\/font><\/p>\n

\n <\/font><\/p>\n

\n14-3-1932 <\/font><\/p>\n

\nPage-408 <\/font><\/p>\n

\n

\n
\n<\/a>The Mental Call for Force\u2014Importance of<\/i><\/font><\/p>\n

\nRemaining in the Inner Consciousness<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is only one way if you cannot exert your  will\u2014it is to call the Force; even the call only
\nwith the mind or the mental word is better than
\nbeing extremely passive and submitted to the attack,\u2014for although it may not succeed instantaneously, the mental call even ends by bringing the
\nForce and opening up the consciousness again.
\nFor everything depends upon that. In the externalised consciousness obscurity and suffering can
\nalways be there; the more the internalised consciousness reigns, the more these things are pushed
\nback and out, and with the full internalised consciousness they cannot remain\u2014if they come, it
\nis as outside touches unable to lodge themselves in
\nthe being.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\n
\n<\/a>Working of The Mother’s Force\u2014Psychic Awakening<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE inherent strength of the body does not do
\nthings like that. It is the Mother’s Force that does
\nit, when one calls and opens oneself. Even people
\nwho never did Yoga and are conscious of nothing,
\nget cured like that without knowing the reason or
\nfeeling the way in which it was done. The Force comes from above or in descending it envelopes <\/font><\/p>\n

\nPage-409 <\/font><\/p>\n

\n

\nand comes from without inside or it comes out from inside after descending there. When you are
\nconscious of the play of the Forces, then you feel
\nthe working.<\/font><\/p>\n

\nIt (awakening) means the conscious action of the
\npsychic from behind. When it comes to the front,
\nit invades the mind and vital and body and psychicises their movements. It comes best by aspiration and an unquestioning and entire turning and surrender to the Mother. But also it sometimes
\ncomes of itself when the Adhar is ready.<\/font><\/p>\n

\n <\/font><\/p>\n

\n5-5-1933 <\/font><\/p>\n

\n<\/a>Receptivity to Force<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI MEAN a certain receptivity in the consciousness\u2014
\nmind, vital, physical, whichever is needed. The
\nMother or myself send a force. If there is no
\nopenness, the force may be thrown back or return (unless we put a great force
\nwhich it is not always
\nadvisable to do) as from an obstruction or resistance:  if there is some openness, the result may be partial
\nor slow; if there is the full openness or receptivity,
\nthen the result may be immediate. <\/b> Of course, there <\/font><\/p>\n

\nPage-410<\/font><\/p>\n

\n

\nare things that cannot be removed all at once, being an old part of the nature, but with receptivity
\nthese also can be more effectively and rapidly dealt with. Some people are so open that even
\nby writing they get free before the book or letter  reaches us.<\/font><\/p>\n

\n 8-6-1933 <\/font><\/p>\n

\n
\n<\/a>Conditions for the Coming and Action of Force<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE general condition does not mean, in my
\nsentence, the surface condition as known to you,
\nIt contains many things in it unknown to you. What comes from above can come
\nwhen one is in a clear mind or when the vital is disturbed,
\nwhen one is in meditation or when one is moving about, when one is working or when one is doing
\nnothing. Most often it comes when one is in a clear concentrated state, but it may not,\u2014there is
\nno absolute rule. Moreover, the pull or call may produce no concrete effect and yet there may be
\nan effect when one is no longer actually pulling or calling. All these mental reasons alleged for
\nits coming or going are too rigid\u2014sometimes <\/font><\/p>\n

\nPage-411 <\/font><\/p>\n

\n

\nthey apply, very often they don’t apply. <\/b> One has
\nto have faith, confidence, aspiration but one cannot
\nbind down the Force as to when, how and why  it will act.<\/font><\/p>\n

\n 24-4-1936 <\/font><\/p>\n

\n
\n<\/a>Pressure and Help of the Mother’s Force<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nIT is to be assumed that you are capable of the
\nchange since you are here in the presence and
\nunder the protection of the Mother. The pressure
\nand help of the Mother’s Force is always there.
\nYour rapidity of progress depends upon your
\nkeeping yourself open to it and rejecting calmly,
\nquietly and steadily all suggestions and invasions
\nof other forces. Especially the nervous excitement
\nof the vital has to be rejected; a calm and quiet
\nstrength in the nervous being and the body is the
\nonly sound basis. It is there for you to receive, if  you open to it always.<\/font><\/p>\n

\n

\n27-8-1932 <\/font><\/p>\n

\nPage-412 <\/font><\/p>\n

\n

\n<\/a>Ways of Giving Help<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nHELP is given in whatever way is necessary or
\npossible. It is not limited to Force, Light, Knowledge. Of course, if by Force etc. you mean anything
\nor everything then the formula holds.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-12-1936 <\/font><\/p>\n

\n
\n<\/a>Help and Automatic Action of Force<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE need for calling help diminishes as one gets
\nhigher and higher or rather fuller and fuller, being
\nreplaced more and more by the automatic action
\nof the Force.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-12-1936 <\/font><\/p>\n

\n
\n<\/a>The Force and the Sadhak’s Will<\/i> <\/font><\/p>\n

\n <\/p>\n

\n

\nTHE Force, also produces no definite and lasting
\nfruit unless there is the will and resolution to achieve
\nwithin the sadhak.<\/font><\/p>\n

\n <\/font><\/p>\n

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

\nPage-413 <\/font><\/p>\n

\n

\n<\/a>Need of Active Assent<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nYou had written: "I need not bother about it\u2014
\nif peace is needed it will bring itself." Certainly,
\nthe main stress should be on the Force but the
\nactive assent of the sadhak is needed; in certain
\nthings his will also may be needed as an instrument
\nof the Force.<\/font><\/p>\n

\n <\/font><\/p>\n

\n27-8-1936 <\/font><\/p>\n

\n
\n<\/a>Necessity of Becoming More Conscious<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE Mother’s Force may do everything but one has
\nto become more and more conscious of one’s own being and nature and what is below in it. <\/font><\/p>\n

\nIt is not a question of mental judgment,\u2014that is 
\nof little use in these matters,\u2014but of the consciousness, feeling and seeing. <\/font><\/p>\n

\nSupermind is not organised in the lower planes as
\nthe others are. It is only a veiled influence.
\nOtherwise the supramental realisation would be easy.<\/font><\/p>\n

\n <\/font><\/p>\n

\n22-5-1934 <\/font><\/p>\n

\nPage-414 <\/font><\/p>\n

\n

\n
\n<\/a>The Constant Help<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nI AM exceedingly glad to hear that you are all right?
\nAs for the trouble you speak of, we mind no trouble
\nso long as we can carry you farther and farther
\non the path of transformation. Let the greater
\nconsciousness, the vastness and the peace grow in
\nyou and the psychic liberated from the veils flood
\nyou with the divine love and the soul’s happiness.
\nWe shall certainly concentrate our endeavour to
\nhelp you towards that.<\/font><\/p>\n

\n <\/font><\/p>\n

\n
\n<\/a>The Mother’s Work in the Preparatory Consciousness<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHE experiences you have are a good starting-point
\nfor realisation. They have to develop into the
\nlight of a deeper state in which there will be the
\ndescent of a higher consciousness into you. Your
\npresent consciousness in which you feel these things
\nis only a preparatory one\u2014in which the Mother
\nworks in you through the cosmic power according
\nto your state of consciousness and your Karma and
\nin that working both success and failure can come
\n-\u2014one has to remain equal-minded to both while
\ntrying always for success. A surer guidance can <\/font><\/p>\n

\nPage-415 <\/font><\/p>\n

\n

\ncome even in this preparatory consciousness if
\nyou are entirely turned towards her alone in such a
\nway that you can feel her direct guidance and
\nfollow it without any other influence or force intervening to act upon you, but that condition is not
\neasy to get or keep\u2014it needs a great one-pointedness;  and constant single-minded dedication. When the
\nhigher consciousness will descend, then a closer union,
\na more intimate consciousness of the Presence and a more illumined intuition
\nwill become possible.<\/font><\/p>\n

\n <\/font><\/p>\n

\n17-11-1934 <\/font><\/p>\n

\n
\n<\/a>Action of Divine Protection Within Limits<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nONE should not expect too much from the Divine
\nProtection, for constituted as we are and the world
\nis, the Divine Protection has to act within limits,
\nOf course, miracles happen, but we have no claim
\nto it. <\/font><\/p>\n

\nPage-416 <\/font><\/p>\n

\n

\n
\n<\/a>Right Way of Receiving Help Through
\nWriting Letters<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHERE is no reason why you should stop writing letters\u2014it is only one kind of letter that is in question
\nand that is not a very good means of contact; you
\nyourself felt the reaction was not favourable. I asked
\nyou to write because your need of unburdening
\nthe perilous matter in you was very great at the
\ntime and, although it did not relieve you at once,
\nit kept me exactly informed of the turns of the
\nfight and helped me to put a certain pressure on
\nthe attacking forces at a critical moment. But
\nI do not believe any of these necessities now exists. It is rather a discouragement from within yourself
\nof the source of these movements that is now the
\nneed; but putting them into words would tend,
\nas I have said, to give them more body and substance. <\/font><\/p>\n

\nIt is an undoubted fact proved by hundreds of
\ninstances that for many the exact statement of
\ntheir difficulties to us is the best and often, though
\nnot always, an immediate, even an instantaneous means of release. This has often been seen by
\nsadhaks not only here, but far away, and not only
\nfor inner difficulties, but for illness and outer pressure
\nof unfavourable circumstances. But for that a
\ncertain attitude is necessary\u2014either a strong faith
\nin the mind and vital or a habit of reception and
\nresponse in the inner being. Where this habit has been established, I have seen
\nit to be almost unfailingly effective, even when the faith was uncertain <\/font><\/p>\n

\nPage-417 <\/font><\/p>\n

\n

\nor the outer expression in the mind vague, ignorant
\nor in its form mistaken or inaccurate. Moreover,
\nthis method succeeds most when the writer can  write as a witness of his own movements and state
\nthem with an exact and almost impartial precision,
\nas a phenomenon of his nature or the movement of a
\nforce affecting him from which he seeks release. On the other hand, if in writing his vital gets seized by
\nthe thing he is writing of and takes up the pen for him,
\n\u2014expressing and often supporting doubt, revolt,
\ndepression, despair, it becomes a very different
\nmatter. Even here sometimes the expression acts
\nas a purge; but also the statement of the condition
\nmay lend energy to the attack, at least for the
\nmoment, and may seem to enhance and prolong it,
\nexhausting it by its own violence perhaps for the
\ntime and so bringing in the end a relief, but at a
\nheavy cost of upheaval and turmoil\u2014and the risk of
\nthe recurring decimal movement, because the release
\nhas come by temporary exhaustion of the attacking
\nforce, not by rejection and purification through the
\nintervention of the Divine Force with the unquestioning assent and support of the sadhak. There has
\nbeen a confused fight, an intervention in a hurly-burly,  not a clear alignment of forces\u2014and
\nthe intervention of the helping force is not felt in the confusion and the whirl. This is what used to happen in <\/font><\/p>\n

\nPage-418 <\/font><\/p>\n

\n

\nyour crises; the vital in you was deeply, affected and
\nbegan supporting and expressing the reasonings of
\nthe attacking force,\u2014in place of a clear observation
\nand expression of the difficulty by the vigilant mind
\nlaying the state of things in the light for the higher
\nLight and Force to act upon it, there was a vehement
\nstatement of the case for the Opposition. Many
\nsadhaks (even "advanced") had made a habit of
\nthis kind of expression of their difficulties and some
\nstill do it; they cannot even yet understand that  it is not the way. At one time it was a sort of gospel
\nin the Ashram that this was the thing to be done,\u2014
\nI don’t know on what ground, for it was never part
\nof my teaching about the Yoga,\u2014but experience
\nhas shown that it does not work; it lands one in the
\nrecurring decimal notation, an unending round of
\nstruggle. It is quite different from the movement of
\nself-opening that succeeds, (here too not necessarily
\nin a moment, but still sensibly and progressively) and of which those are
\nthinking who insist on everything being opened to the Guru so that the help
\nmay be more effectively there. <\/font><\/p>\n

\nIt is inevitable that doubts and difficulties should  arise in so arduous an undertaking as the transformation of the normal nature of man into the spiritual
\nnature, the replacement of his system of externalised
\nvalues and surface experience into profounder inner <\/font><\/p>\n

\nPage-419 <\/font><\/p>\n

\n

\nvalues and experience. But the doubts and difficulties cannot be overcome by giving them their full
\nforce; it can be rather done by learning to stand back from them and to refuse
\nto be carried away; then there is a chance of the still small voice from
\nwithin getting itself heard and pushing out these
\nlouder clamorous voices and movements from
\noutside. It is the light from within that you have to
\nmake room for; the light of the outer mind is quite
\ninsufficient for the discovery of the inner values or
\nto judge the truth of spiritual experience. <\/font><\/p>\n

\n

\n17-12-1932 <\/font><\/p>\n

\n<\/a>The Inner Contact<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nTHAT is what is meant by contact and that is how it
\ncomes. <\/font><\/p>\n

\nAs for not having it always, it is because there are
\nparts of the being that are still unconscious or perhaps states of unconsciousness come. For instance,
\npeople write letters to each other, but they are quite
\nunconscious that they are exchanging forces in
\ndoing so. You have become conscious of it, because
\nof the development of your inner consciousness <\/font><\/p>\n

\nPage-420 <\/font><\/p>\n

\n

\nby Yoga\u2014and yet there are likely to be times when
\nyou still write from the external awareness only,
\nand then you will see the words only without being aware of what is behind. So,
\nowing to the development of the inner consciousness, you are able to
\nunderstand what contacts are and get the true
\ncontact, but at times the external consciousness may
\nbe stronger than the inner one, then you are no
\nlonger (for the time being) able to get the contact.<\/font><\/p>\n

\n <\/font><\/p>\n

\n16-3-1933 <\/font><\/p>\n

\n
\n<\/a>Three Rules for Remaining Open to the Mother<\/i><\/font><\/p>\n

\n <\/font><\/p>\n

\nNOTHING is more dangerous than the influences of
\nthe physical mind trying to build up conclusions
\nupon outward appearances\u2014they have nine chances
\nout of ten of being false. One must learn to distrust
\nhasty conclusions from surface appearances\u2014is not
\nthat the first condition of true knowledge?\u2014and
\nlearn to see and know things from within. <\/font><\/p>\n

\nYou ask, how to stop these movements? To begin
\nwith, observe three rules: <\/font><\/p>\n

\nPage-421 <\/font><\/p>\n

\n
    \n
  1. \n

    \n\t\t\tKeep always confidence in the Mother’s care
    \nand love\u2014trust in them and distrust every suggestion,  every appearance that seems to contradict.
    \n\t\t\t<\/font><\/li>\n

  2. \n

    \n\t\t\tReject immediately every feeling, every
    \nimpulse that makes you draw back from the Mother\u2014 from your true relation with
    \n\t\t\ther, from inner nearness, from a simple and straightforward confidence
    \nin her. <\/font><\/li>\n

  3. \n

    \n\t\t\tDo not lay too much stress on outward signs\u2014
    \nyour observation of them may easily mislead you,
    \nKeep yourself open to her and feel with your heart,
    \n\u2014the inner heart, not the surface vital desire, but
    \nthe heart of the true emotion,\u2014there you are more
    \nlikely to find her and be always near her in yourself  and receive what constantly she is working to give
    \nyou. <\/font><\/li>\n<\/ol>\n

    \nPage-422 <\/font>\n\t\t<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

    SECTION FOURTEEN   DIFFICULTIES OF THE PATH AND THEIR REMOVAL                                                                                  I. THE RIGHT WAY OF OVERCOMING DIFFICULTIES                                                                                                                       II. THE MOTHER’S HELP IN…<\/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-3736","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\/3736","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=3736"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3736\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3736"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3736"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3736"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}