{"id":3895,"date":"2013-07-13T01:52:02","date_gmt":"2013-07-13T01:52:02","guid":{"rendered":"http:\/\/localhost\/?p=3895"},"modified":"2013-07-13T01:52:02","modified_gmt":"2013-07-13T01:52:02","slug":"05-2-february-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\/05-2-february-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-05_2 February 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n2 February 1955 <\/font> <\/span><\/i><\/b><\/p>\n


\n <\/span><\/b><\/p>\n

This talk is
\nbased upon Bases of Yoga, Chapter 3, <\/font> <\/span><\/p>\n

\u201cIn Difficulty\u201d.
\n<\/font> <\/span><\/p>\n

 <\/span><\/p>\n

What is the meaning of
\n\u201cyou must take the right attitude\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

He
\nhas explained this before. The right attitude is the attitude of trust, the
\nattitude of obedience, the attitude of consecration.<\/span><\/p>\n

 <\/span><\/p>\n

\u201cLet nothing and nobody
\ncome between you and the Mother’s force\u2026 \u201c Who is this person? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This
\nperson? Anybody at all. Anybody at all who\u2026 There are all kinds of ways of
\nletting someone come between you and the divine force. First of all it is to
\nattach a very great importance to your relation with someone. It is to listen
\nto the advice given to you by someone who is not qualified. It is to want to
\nplease anybody at all, for any reason whatever. People do that constantly,
\ndon’t they? <\/span><\/p>\n

Probably what is written here was to someone who had heard certain
\nthings and was attaching much importance to these things <\/span>\u2013<\/span> advices or remarks or
\nopinions <\/span>\u2013<\/span>
\nwho was attaching importance to these things. So Sri Aurobindo told him: Let
\nnobody come between you and the Divine. <\/span><\/p>\n

Whoever it might be, parents, friends, no matter who, it is not any
\nspecial person\u2026 It may even be for each one a special person\u2026<\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, I did not
\nunderstand \u201cSadhana has to be done in the body.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The
\nbody? This is the continuation of something. It is said that
\n <\/span><\/p>\n

\nPage \u2013
\n32<\/span><\/span><\/p>\n

<\/p>\n
\n

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

some
\npeople are disgusted with life and want to leave it in the hope that another
\ntime it will be better. So it is said: It is useless to run away from your
\nbody, it won’t be easier without the body. On the contrary it will be much more
\ndifficult. And the body is made for doing yoga. We are upon earth; the period
\none passes on earth is that in which one can make progress. One does not
\nprogress outside terrestrial life. The earthly, material life is essentially
\nthe life of progress, it is here that one makes progress. Outside the earthly
\nlife one takes rest or is unconscious or one may have periods of assimilation,
\nperiods of rest, periods of unconsciousness. But as for the periods of
\nprogress, they are on the earth and in the body. So, when you take a body it is
\nto make progress, and when you leave it the period of progress is over.<\/span><\/p>\n

And true progress is sadhana; that is, it is the most conscious and
\nswiftest progress. Otherwise one makes progress with the rhythm of Nature,
\nwhich means that it can take centuries and centuries and centuries and
\nmillenniums to make the slightest bit of progress. But true progress is that
\nmade by sadhana. In yoga one can do in a very short time what takes otherwise
\nan interminable time. But it is always in the body and always upon earth that
\nit is done, not elsewhere. That is why when one is in a body one must take
\nadvantage of it and not waste one’s time, not say, \u201cA little later, a little
\nlater.\u201d It is much better to do it immediately. All the years you pass without
\nmaking any progress are wasted years which you are sure to regret afterwards. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe difficulty must
\nhave come from distrust and disobedience\u2026\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes,
\nall these things – they are replies to letters. You see, someone was
\ncomplaining of a difficulty. And so, having read the letter Sri Aurobindo saw
\nthat in this person the difficulty must have come from a lack of trust and
\nobedience. He tells him so.
\n <\/span><\/p>\n

\nPage \u2013
\n33<\/span><\/p>\n

<\/p>\n
\n

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

And
\nas it is something that happens very frequently, as it is common enough, you
\nsee, it is useful for everybody. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, why is it that
\nthe same contemplation does not always produce the same sensation in oneself?
\nThat is, for example, when one looks at the sea or the stars and thinks of
\none’s insignificance, then there is a particular sensation which is produced
\nwithin, and then at another time, when one wants to have the same experience,
\neven if one thinks about it, why doesn’t it recur? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

One
\ncan never have the same experience twice because one is never the same person
\ntwice. Between the first experience and the second, even if one hour has
\npassed, you are no longer the same man and you can never reproduce identically
\nthe same thing. If you take care to become more conscious, more sincere, more
\nconcentrated, the experience you have will be different, but it may be deeper
\nand more clear. But if you cling to something you have had and want to
\nreproduce the same thing, you will have nothing at all, because you can’t have
\nthe same thing and you are in a state in which you refuse to have a new
\nexperience, for you are attached to the past one. And usually when one has had
\nan experience which was a revelation, something altogether important, one
\ndoesn’t want to leave it, one is afraid of not having it any longer, and so, in
\nthis movement of clinging to something, one prevents oneself from progressing
\nand puts oneself in conditions in which one can’t have the next experience. <\/span><\/p>\n

Well, this has to be understood, because it is an absolute fact: one can
\nnever have the same experience twice. There may be similar experiences, very
\nclose, and particularly some which appear similar, but these experiences\u2026 if
\none is absolutely sincere, impartial and like a blank page, he will perceive
\nthat there is a difference, sometimes an essential one, between the two,<\/span> <\/span><\/p>\n

\nPage \u2013
\n34<\/span><\/p>\n

<\/p>\n
\n

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

though
\nin appearance they seem very close. But the more ready you are to leave behind
\nall that you have experienced, in order to be able to go towards something better
\nand higher, the faster you will go; the more you drag the heavy weight of all
\nthe past which you don’t want to get rid of, the slower is your advance. <\/span><\/p>\n

All the past should always be simply like a stepping-stone or a ladder,
\nsomething to lead you farther; it should not have any other use except to push
\nyou forward. And if you can feel this and always turn your back on what is past
\nand look at what you want to do, then you go much faster, you don’t waste time
\non the way. What makes you lose time is always this clinging to what has been,
\nto what is, what seemed to you beautiful and good in what is past. This must
\nonly help you, you must not reject it, but it must help you to go forward, it
\nmust simply be something on which you lean to take a step forward. <\/span><\/p>\n

Now, at a particular time, a set of circumstances, inner and outer, has
\ncaused one to be receptive to a certain vibration; for example, as you say,
\nwhile looking at the stars or contemplating a landscape or reading a page or
\nhearing a lecture, one has suddenly an inner revelation, an experience,
\nsomething that strikes him and gives him the impression of being open to
\nsomething new. But if you want to hold on to this tightly like that, you will
\nlose everything, because one can’t keep the past, one must always go forward,
\nadvance, advance. This illumination must prepare you so that you can organise
\nyour whole being on this new level, in order to be able suddenly, one day, to
\nleap up again to a higher step. <\/span><\/p>\n

There is a horizontal advance between abrupt ascents. It is the moment
\nof the abrupt ascent which gives you an impression of something like a
\nrevelation, a great inner joy. But once you have climbed the step, if you want
\nto climb it once more you would have to go down again. You must go on preparing
\nyourself at this level in order to climb another higher step. These things
\nwhich suddenly give you a great joy are always ascents. But these ascents are
\nprepared by a slow work of horizontal
\n <\/span><\/p>\n

\nPage \u2013
\n35<\/span><\/p>\n

<\/p>\n
\n

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

progress,
\nthat is, one must become more and more conscious, establish more and more
\nperfectly what one is, draw from it all the inner, psychological consequences,
\nand in action also. It is a long utilisation of an abrupt leap and, as I say,
\nthere are two kinds of progress. But the horizontal progress is indispensable. <\/span><\/p>\n

You must not stop, you must not cling in this way to your vertical
\nprogress and not want to move because it has brought you a revelation. You must
\nknow how to leave it in order to prepare for another. <\/span>
\n <\/span><\/p>\n

\nPage \u2013
\n36<\/span><\/p>\n

<\/p>\n

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

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