{"id":3889,"date":"2013-07-13T01:52:00","date_gmt":"2013-07-13T01:52:00","guid":{"rendered":"http:\/\/localhost\/?p=3889"},"modified":"2013-07-13T01:52:00","modified_gmt":"2013-07-13T01:52:00","slug":"40-19-october-1955-vol-07-questions-and-answers-volume-07","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/07-questions-and-answers-volume-07\/40-19-october-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-40_19 October 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n19
\nOctober 1955 <\/font> <\/span><\/i><\/b><\/p>\n

\n <\/font><\/span><\/p>\n

Mother reads from Sri Aurobindo’s The Synthesis
\n<\/font> <\/span><\/p>\n

of Yoga, \u201cThe Four Aids\u201d. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, here: \u201cLast comes the instrumentality of Time, Kala; for
\nin all things there is a cycle of their action and a period of the divine
\nmovement\u2026. \u201c What is this period of the divine movement? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

For each thing it is different. <\/span><\/p>\n

For each activity, each realisation, each
\nmovement, there is a definite period of time, which differs. There are
\ncountless periods of time which are entangled; but each thing is regulated by a
\nkind of rhythm which is this thing’s own rhythm. <\/span><\/p>\n

 You see, for the facility of their
\nouter existence, men have divided time more or less arbitrarily into years,
\nmonths, weeks, days, hours, minutes, seconds, etc.; it is a rhythm that’s more
\nor less arbitrary, because it has been created by man, but it has in itself a
\ncertain reality, for it corresponds to universal movements… as far as
\npossible. And that is why, by the way, we celebrate the birthday, for example:
\nbecause there is a certain rhythm in each one’s existence which is established
\nby this regular return of circumstances analogous to those in which he was
\nborn. <\/span><\/p>\n

 And all movements \u2013 when you observe
\nthem, you become aware that they have a certain rhythm \u2013 the movements of inner
\nconsciousness, for example, not only from the point of view of understanding
\nbut that of personal reactions, of the ups and downs in progress; of a fairly
\nregular periodic return, at once of advancing and recoiling, of difficulties
\nand of helps. But if each person is attentive he realises that his own rhythm
\nis absolutely particular to him; it is not the same rhythm as his neighbour’s.
\nBut even as the seasons follow a certain rhythm, <\/span><\/p>\n

\n
\nPage \u2013 336<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

regular enough on the whole, so the
\nindividual life has its seasons. And when one studies oneself attentively, one
\nfinds out that there are even certain repetitions of analogous circumstances at
\nregular intervals. Even, very sensitive people become aware that there are
\ncertain days of the week or certain hours of the day when they can do things
\nmore easily. Some of them have particular difficulties on particular days and
\nat particular hours; some on the contrary have better inspirations at
\nparticular moments \u2013 but every one has to find this out in himself by
\nobservation. Naturally it is far from being absolute, it is not strict, and if
\nit is troublesome, it can be eliminated very easily simply by a little effort
\nof resolute will. But if it helps, one can make use of it. <\/span><\/p>\n

And all this, each thing having its own
\nrhythm, well, it makes an extremely complicated criss-crossing of rhythms,
\nwhich results in what we see: something which seems to have none \u2013 because it
\nis too complicated, it is too complex. <\/span><\/p>\n

 <\/span><\/p>\n

How can we make use of it, Sweet Mother? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Well, if… let us say, you know… we are
\nspeaking of yoga… if you observe in yourself a certain repetition of
\nconditions, for example, that at a particular hour, a certain time of day, in
\ncertain circumstances, it is easier for you to concentrate or meditate, well,
\nyou make use of that by doing it at that time.  <\/span><\/p>\n

Naturally, you must not become its slave;
\none can use it but it must not become a necessity so that if the hour has gone
\nby one can’t meditate then. But if it is a good help, one uses the help; it’s
\nall a matter of observation. <\/span><\/p>\n

 If you study yourself you can become
\naware that in the year certain periods come due not only to personal conditions
\nbut more general ones \u2013 conditions of Nature in general. There are times when
\nyou meet more difficulties in the sadhana; there are times, on the contrary,
\nwhen you feel in yourself a greater push for the growth of knowledge and
\nconsciousness. This helps you <\/span><\/p>\n

\n
\nPage \u2013 337<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

in the sense that, if at a given time you
\nfind yourself in the midst of special difficulties or something that seems like
\na stoppage, instead of lamenting you tell yourself, \u201cWhy, it’s the usual time;
\nit’s because we are at this particular time of the year.\u201d And you wait with
\npatience for the time to pass; or do what you can, but without being
\ndiscouraged and saying, \u201cAh, look, I am not getting on, I am not making any
\nprogress.\u201d It helps you to be reasonable.  <\/span><\/p>\n

And naturally one can take one more step
\nand take precautions in such a way… inner precautions to be independent of
\nthese external influences. But this comes much later, when one begins to be the
\nconscious master of one’s sadhana. That comes afterwards. <\/span><\/p>\n

 Is that all? <\/span><\/p>\n

Nothing over there? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, what is the lotus of knowledge and perfection? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

What do you want to know? What it is? <\/span><\/p>\n

 You have heard of the different
\ncentres, haven’t you? And these centres are usually represented as lotuses
\nwhich at first are closed and which gradually open as one progresses
\nspiritually. <\/span><\/p>\n

 The lotus of knowledge is the
\nthousand-petalled lotus. (To Nolini<\/i>)
\nIs that it?… Yes, so it’s the one in the head; it’s the last in order, before
\nthose which are beyond the human body. <\/span><\/p>\n

 <\/span><\/p>\n

… of perfection? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is the lotus of knowledge, the
\nthousand-petalled lotus which blooms; as it is the highest… perfection… it
\ndepends on what perfection!… <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe lotus of the eternal knowledge and the eternal perfection is a bud
\nclosed and folded up within us.\u201d <\/span><\/i>
\n
\n
\n <\/span><\/i><\/p>\n

\n
\nPage \u2013 338<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

That is it. There is one above \u2013 above the
\nhead, but usually it’s not mentioned. <\/span><\/p>\n

And in the usual order it’s the last to
\nopen. I say \u201cin the usual order\u201d because there are cases where it is otherwise:
\nthose below open after the upper ones. But still in the usual order, when we
\nspeak of the rising of the Kundalini, you see, from the centre of energy, well,
\nit is as it goes on rising that it awakens the corresponding centres; and that
\ncentre is the one it reaches last. And as a matter of fact, when this happens,
\nwhen it reaches that, it is the sign of perfection in the rising of the energy.  <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/p>\n

I think I have spoken to you about these
\ncentres already, and to what each one of them corresponds. <\/span><\/p>\n

 That’s all? <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, here it is written: \u201cNothing can be taught to the mind which
\nis not already concealed as potential knowledge\u2026\u201d Then, does this mean that he
\nwho has no hidden knowledge cannot have… <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No. It’s not altogether like that. <\/span><\/p>\n

What it means is that all things are
\npotentially contained in the substance constituting man. Only, the organisation
\nis different according to individuals; and the degree of awakening, of the
\ncapacity to respond is also different. <\/span><\/p>\n

 And this is what makes the
\ndifference between the possibilities of individuals. But in fact, essentially
\neach being contains in itself all the universal potentialities. To what extent
\nhe is capable of developing them… it’s a kind of hierarchy which is
\nestablished among individuals and their degree of development. But,
\nessentially, in each one there is the Divine Presence and therefore the Supreme
\nConsciousness. Only, for some to be able to become conscious of it, it will
\ntake thousands and thousands <\/span><\/p>\n

\n
\nPage \u2013 339<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

of years, and others have by inner and
\nouter circumstances come to the moment when they are ready to become aware of
\nit. It is rather a hierarchy in realisation than one in potentialities.<\/span><\/p>\n

 <\/span><\/p>\n

Now in addition to this, some beings
\nmanifest something other than a purely human consciousness \u2013 but this is
\nsomething additional; these are exceptional cases. But usually it’s like this:
\nthe substance itself contains all the possibilities. <\/span><\/p>\n

 It is as Sri Aurobindo says further
\non: If the Divine were not in you, never would you be able to know the Divine. <\/span><\/p>\n

 That’s what it means. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, here he has said \u201cthe teguments of the soul\u201d. What are the
\nteguments of the soul? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Oh! It is compared with… it is still
\ncompared with a plant; and it is like something which keeps the bud of the
\nflower closed, which ties up, so to say, the bud or flower, ties it up, closes
\nit; these are the things which have to be broken so that the flower can
\nblossom. So it follows the comparison with the lotus, you see: what shuts in
\nthe soul, prevents it from being active and manifesting itself; that’s what has
\nto be broken, like links, like ties, things which hold it in; this must be
\nbroken, more or less slowly, so that the soul may blossom like a flower. These
\nattachments… he explains what they are, you see… I think it’s here that he
\nsays that they are…(Mother reads<\/i>)
\n\u201cobstacles to the inevitable efflorescence.\u201d <\/span><\/p>\n

 He also says: \u201c… confined by
\nattachment to finite appearances.\u201d So it is the same thing, you see; it’s all
\nthat attaches you to the ordinary external consciousness, all that ties you to
\nthe ordinary life \u2013 that’s what shuts up the soul, here, like this, squeezed up
\nclosely. <\/span><\/p>\n

 This must be broken. There, then. <\/span><\/p>\n

 Something, over there? <\/span><\/p>\n

 <\/span><\/p>\n

Mother, here it is said: \u201cThere is first the knowledge<\/span><\/i> <\/span><\/i><\/p>\n

\n
\nPage \u2013 340<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

of the truths, principles\u2026\u201d First the Shastra must be known; but to know
\nthe Shastra it is said: \u201cThe supreme Shastra of the integral Yoga is the
\neternal Veda secret in the heart\u2026\u201d So to know the Shastra, first a long process
\nof Yoga is necessary.<\/span><\/i> (Laughter) <\/span><\/p>\n

 <\/span><\/p>\n

<\/font>Yes. According to
\nthe usual formula, it is like that. It can’t be learnt overnight, no, nobody
\nbelieves that, I suppose! Only Sri Aurobindo has made… I don’t know, we
\nhaven’t yet read it today… he has made a distinction; he says… no, a little
\nfurther on he speaks of \u2013 we shall see this next time \u2013 he speaks of the
\nGuru… no… \u201cthe more powerful word of the living Guru\u201d; it comes later. <\/span><\/p>\n

 That is, if
\nit is necessary to prepare oneself by studying books, it is a preparation that
\ntakes quite a long time. But if it happens that one can receive a direct
\nteaching, and in all circumstances, then it goes much more quickly. When you
\nhave nobody to guide you, and have to find your way by the help of books, when
\nyou don’t even have anyone to tell you, \u201cRead that book rather than this one\u201d,
\nwhen you have to find out everything by yourself, it takes time. Many years. <\/span><\/p>\n

 You see, it
\nmakes a difference \u2013 people don’t realise it \u2013 it makes a considerable
\ndifference to be able to ask the question of someone who has realised the
\nthing, that is, one who has had all the experiences and has reached the end and
\nhas the knowledge of the thing. You can ask him: \u201cIs this good? Is this useful,
\nis this harmful?\u201d Then in one minute you have the answer: \u201cYes, no, do this,
\nread that, don’t do that.\u201d And it is so convenient.<\/span><\/p>\n

But when you are
\nall alone \u2013 usually not amidst very favourable surroundings, or in any case
\nwhere people understand nothing of this, don’t think about it \u2013 if they are not
\nhostile \u2013 you have to find out everything by yourself; you have nobody to tell
\nyou, \u201cWell, read this book, it is better, it is truer than that one.\u201d You have
\nto read a huge number of things, be<\/span> <\/span><\/p>\n

\n
\nPage \u2013 341<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

able to compare them in your own thought,
\ncompare the effect they have on you, how far they help you or don’t.  <\/span><\/p>\n

Naturally, people who are predestined are
\nguided by the inner Guide. It happens that they come across the book they
\nshould read or meet the person who can give them a useful indication; but this
\nis… After some time they become aware that there was a consciousness there;
\nthey did not know very well either where it came from or what it was, or who
\norganised their life, who organised the circumstances of their life \u2013 and who
\nhelped them at every step to find just the thing which would lead them farther.
\nBut it is… it is not very frequent; rather, it is rare. These people are
\npredestined. <\/span><\/p>\n

 Otherwise it is difficult; it takes
\ntime, much time. And yet it is just the beginning, you see; it is to find the
\ntruths on which to base one’s yoga. It is not yoga; it is the general principles
\non which one is going to construct one’s yoga. <\/span><\/p>\n

 Obviously, those who are
\nparticularly interested can find something. It goes without saying that for
\nthose who are in India, it is extremely easy, extremely easy; there is a living
\ntradition; whoever wants to do yoga will always find someone to give him
\ninformation. And even the most ignorant and uneducated have a vague idea of
\nwhat ought to be done or of what can help them. <\/span><\/p>\n

But if you are transplanted to the West,
\nwell, you will see how difficult it is, with a whole world organised not only
\n\u201cnot for\u201d, not only indifferent, but almost totally against, which deliberately
\nrefuses to know this Reality, because it is troublesome; so when this happens
\nwithin you, when the need manifests, you truly don’t know where to turn to find
\na way out. <\/span><\/p>\n

Now it is a little better. But fifty years
\nago it was not too good \u2013 fifty, sixty years ago, it was difficult. Now they
\nhave made some progress; there is a little more light there, everywhere. <\/span><\/p>\n

 That’s all?<\/span> <\/font><\/span><\/p>\n

\n
\nPage \u2013 342<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

Mother, here it is said: \u201cHe who chooses the Infinite has been chosen by
\nthe Infinite.\u201d<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is a magnificent sentence! <\/span><\/p>\n

And it is absolutely true. There is in Thoughts and Glimpses<\/i> also a sentence like
\nthis where I think he uses the word \u201cGod\u201d instead of the Infinite. But the idea
\nis the same \u2013 that it is God who has chosen you, the Divine who has chosen you.
\nAnd that is why you run after Him! <\/span><\/p>\n

 And this is what gives \u2013 that’s what
\nhe says, doesn’t he? \u2013 this is what gives that kind of confidence, of
\ncertitude, precisely, that one is predestined; and if one is predestined, even
\nif there are mountains of difficulties, what can that matter since one is sure
\nto succeed! This gives you an indomitable courage to face all difficulties and
\na patience that stands all trials: you are sure to succeed. <\/span><\/p>\n

 And it’s a fact \u2013 in fact, it is
\nlike that: the moment you thought about it, well, you thought about it because
\nsomeone thought about you; you chose because you were chosen. And once you have
\nbeen chosen, you are sure of the thing. Therefore, doubts, hesitations,
\ndepressions, uncertainties, all this is quite simply a waste of time and
\nenergy; it is of no use at all. <\/span><\/p>\n

 From the moment one has felt just
\nonce within himself: \u201cAh! This is the truth for me\u201d, it is finished; it is
\nfinished, it is settled. Even if you spend years cutting your way through the
\nvirgin forest, it’s of no importance \u2013 it is finished, it is settled.  <\/span><\/p>\n

That is why I told you one day, \u201cAfter all,
\nyou all are here because you have wanted it somewhere; and if you wanted it
\nsomewhere, it means that the Divine wanted it thus in you.\u201d <\/span><\/p>\n

 So there are some who follow a very
\nstraight path and arrive very quickly; there are others who love labyrinths, it
\ntakes longer. But the end is there, the goal is there. I know by experience
\nthat there isn’t one being who, were it only once in his life, has had a great
\nurge towards… it doesn’t matter how he
\n <\/span><\/p>\n

\n
\nPage \u2013 343<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

calls it \u2013 let us say the Divine for
\nfacility of speech, who is not sure to arrive; even if he turns his back on Him
\nat a certain time, it’s of no importance \u2013 he is sure to arrive. He will have
\nto struggle more or less, will have more or less difficulty, but he is sure to
\nsucceed one day. It’s a soul that has been chosen, it has become conscious
\nbecause its hour has come \u2013 once the hour has come, well, the result will
\nfollow more or less quickly. You can do this in a few months; you can do it in
\nsome years; you can do it in some lives \u2013 but you will do it. <\/span><\/p>\n

And what is remarkable is that this
\nfreedom of choice is left to you and that, if you decide within yourself that
\nyou will do it in this lifetime, you will do it. And I am not speaking here of
\na permanent and continuous decision because then you can arrive in twelve
\nmonths. No, I mean: if you have suddenly been seized by this, \u201cI want this\u201d,
\neven once, in a flash, the seal is put, there, like that. <\/span><\/p>\n

There we are. <\/span><\/p>\n

That’s not a reason for wasting time on
\nthe way; that’s not a reason for just following all the meanderings of the
\nlabyrinth and arriving with… with considerable rubbish when you are at the
\nend. No. But, in any case it is a reason for never despairing, whatever the
\ndifficulties may be. <\/span><\/p>\n

I am of the opinion that when there is
\nsomething to do, it is better to do it as quickly as possible. But still, there
\nare people who like to waste their time. Perhaps they need to turn and turn and
\nturn and return and make lots of windings before reaching the place they have
\nto. But that’s a question of choice. Unfortunately, those who are in this habit
\nof turning and returning and turning aside and making all kinds of useless
\nmeanderings, are the ones who complain most; they moan, and they are the
\nworkers of their own misery! <\/span><\/p>\n

If one decided to go quite straight upon
\nhis path, whatever the cost \u2013 knowing how to bear a few difficulties, facing
\ndiscomforts, without weakness, you see \u2013 well, one would avoid much trouble.
\nBut some people go only if they are taken by the <\/span><\/p>\n

\n
\nPage \u2013 344<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>scruff
\nof the neck and dragged with a terrible force. Then they shout that they are
\nviolently forced. <\/span><\/p>\n

However, it’s they who wanted it. <\/span><\/p>\n

There, then.  <\/span><\/p>\n

 <\/span>Page \u2013 345<\/font><\/span><\/span><\/p>\n

<\/p>\n

\t
\n\t<\/font><\/b><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

19 October 1955   Mother reads from Sri Aurobindo’s The Synthesis of Yoga, \u201cThe Four Aids\u201d.   Sweet Mother, here: \u201cLast comes the instrumentality of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[112],"tags":[],"class_list":["post-3889","post","type-post","status-publish","format-standard","hentry","category-07-questions-and-answers-volume-07","wpcat-112-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3889","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=3889"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3889\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3889"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3889"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3889"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}