{"id":3903,"date":"2013-07-13T01:52:06","date_gmt":"2013-07-13T01:52:06","guid":{"rendered":"http:\/\/localhost\/?p=3903"},"modified":"2013-07-13T01:52:06","modified_gmt":"2013-07-13T01:52:06","slug":"43-9-november-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\/43-9-november-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-43_9 November 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n9
\nNovember 1955 <\/font> <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Mother reads from {The Synthesis of Yoga},<\/font><\/span><\/p>\n

\u00a0<\/font><\/span>\u201cThe Four
\nAids\u201d. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

Mother, I don’t understand \u201cOur sense of personal effort and aspiration
\ncomes from the attempt of the egoistic mind to identify itself in a wrong and
\nimperfect way with the workings of the divine Force.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What is it that you do not understand? The
\nsentence or the idea? <\/span><\/p>\n

 <\/span><\/p>\n

The idea, Mother. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It can be put in very familiar terms. <\/span><\/p>\n

The individual being, and particularly the
\nmind in it, have an instinctive repulsion to admitting that it’s another force
\nthan their own small personal one which does things. There is a kind of
\ninstinct which makes you feel absolutely convinced that the effort of
\naspiration, the will to progress are things belonging to you by your own right
\nand, therefore, that you have all the merit. <\/span><\/p>\n

 From the man of art or of literature
\nor of science, who produces something, studies something, and is absolutely
\nconvinced that it is he himself who is doing it, to the aspirant yogi who is
\nconvinced that it is the ardour of his own aspiration, his personal need for
\nrealisation which push him \u2013 if someone tells these people (I have had this
\nexperience), if someone tells them a little too soon, \u201cWhy, no, it is the Divine
\nwho aspires in you, it is the divine Force which produces in you, they no
\nlonger do anything, they fall flat, it doesn’t interest them at all any longer;
\nthey say, \u201cGood, I have nothing to do then, let the Divine do it.\u201d <\/span><\/p>\n

\n
\nPage \u2013 363<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

And this is what Sri Aurobindo means \u2013
\nthat the mind is something so egoistic and so proud that if you take away from
\nit the satisfaction it seeks, it no longer collaborates; nor the vital either.
\nAnd as the physical is very obedient to the vital and the mind, it too
\ncollaborates no longer. Then one is before an inert mass which says, \u201cGood, if
\nit isn’t I, well, let the Divine do what He likes, I am not going to do
\nanything at all any more.\u201d <\/span><\/p>\n

I knew people who had truly made a lot of
\nprogress, who were very close to the moment when one emerges into the truth of
\nthings, and who were held back simply by this. Because this need to be the
\nsource of the action, to have the merit of the effort, this need is so deeply
\nrooted that they cannot take the last step. Sometimes it takes years. If they
\nare told, \u201cNo, it isn’t you, this energy which is in you, this will which is in
\nyou, this knowledge which is in you, all this is the Divine; it is not what you
\ncall yourself\u201d, this makes them so miserable that they can’t do anything any
\nmore. That’s what Sri Aurobindo wants to say in this sentence. <\/span><\/p>\n

There are people who have such a need to
\nkeep the sense of their separate personality that if they are forced to admit
\nthat all that springs upwards is inspired by the Divine or even done by Him,
\nthey keep for their little person the whole side of defects, faults, errors,
\nand they cherish their defects, so that at least something remains theirs,
\nwhich is indeed their own, their personal property: \u201cYes, all that is
\nbeautiful, luminous, is the Divine; all horrible things \u2013 that’s myself.\u201d But a
\nself… a big self; one must not touch it! <\/span><\/p>\n

 <\/span><\/p>\n

Mother, at times one spontaneously feels an aspiration: and at other
\nmoments when one wants to aspire it is no longer spontaneous. Then what is the difference,
\ndoes the Divine aspire?… <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo answers this. He describes
\nit extremely well. <\/span><\/p>\n

\n
\nPage \u2013 364<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

For all this darkness, all this
\ninconscience, all this ignorance is not at all something personal. It is the
\ncondition of the world, the state of matter, the state of physical life. And it
\nenters you, makes you act; it’s like something pulling the strings of the
\npuppet. All these desires, all these impulses, all these currents of force are
\nthings which pass through you, which you obey without even being aware of it,
\nand which you take for yourself. And there is no yourself in this affair. It
\ncomes from everywhere and goes everywhere. You are a public square: things
\nenter, go out, make you move. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, why does one have a particular defect and not other defects? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is the work of Nature. <\/span><\/p>\n

Why are there some plants of one kind and
\nothers of another, some animals of one sort and others of another? There are no
\ntwo exactly alike combinations in the universe. All the combinations are different.
\nThere are no two movements exactly similar in the universe. There is nothing
\nwhich is reproduced exactly. There are analogies, there are similarities, there
\nare families \u2013 there are families of movements which may be called families of
\nvibrations \u2013 but there are no two identical things; neither in time nor in
\nspace. Nothing is repeated. Otherwise there would be no manifestation, there
\nwould be only one single thing. <\/span><\/p>\n

 Manifestation is simply diversity. It
\nis the One deploying Himself in the innumerable, indefinitely. <\/span><\/p>\n

 Nothing? Nowhere? <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, when does the ego become an instrument? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

When it is ready to become it. <\/span><\/p>\n

\n
\nPage \u2013 365<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

How does that happen? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

How does it happen?… In each one, I believe,
\nit happens in a different way. It may happen suddenly, in the space of a
\nmoment, by a kind of inner reversal; it may take years; it may take centuries;
\nit may take several lives. For each one there is a moment when it happens: when
\nhe is ready. <\/span><\/p>\n

And I think he is ready when he is
\ncompletely formed. The purpose of existence of the ego is the formation of the
\nindividual. When the individual is ready the ego can disappear. But before that
\nit does not disappear because it has still some work to do. <\/span><\/p>\n

When the world is ready to receive the new
\ncreation, the adverse forces will disappear. But so long as the world needs to
\nbe tempted, kneaded, churned in order to be prepared, the adverse forces will
\nbe there to be the temptation and that which strikes you, pushes you, prevents
\nyou from sleeping, compels you to be absolutely sincere. <\/span><\/p>\n

A being that is absolutely sincere becomes
\nthe master of the adverse forces. But so long as there is egoism in a being or
\npride or ill-will, it will always be the object of temptation, of attack; and
\nit will always be fully subject to this constant conflict with what, under the
\nappearance of hostile beings, toils in spite of itself at the divine Work. <\/span><\/p>\n

The time is not absolutely determined. I
\nhave already explained this to you several times. There are many fields of
\nconsciousness, zones of consciousness superimposed upon one another; and in
\neach one of these fields of consciousness or action there is a determinism
\nwhich seems absolute. But the intervention in one field of even the next higher
\nfield, like the intervention of the vital in the physical, introduces the
\ndeterminism of the vital in that of the physical, and necessarily transforms
\nthe determinism of the physical. And if through aspiration, the inner will,
\nself-giving and true surrender one can enter into contact with the higher
\nregions or even the supreme region, from up
\n <\/span><\/p>\n

\n
\nPage \u2013 366<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

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

there the supreme determinism will come
\ndown and transform all the intermediate determinisms and it will be able to
\nbring about in a so-to-say almost inexistent span of time what would have
\notherwise taken either years or lives to be accomplished. But this is the only
\nway.<\/span><\/p>\n

 If at the time of some event or
\ncircumstance \u2013 take for instance, to simplify things, of a danger \u2013 if at that
\ntime instead of trying to struggle in the domain where one is, one can traverse
\nin a great soaring all the domains which are rungs in the consciousness, and go
\nto the supreme region, what Sri Aurobindo calls the Transcendent, if one can
\nenter into contact with this Transcendent, in a state of perfect surrender, it
\nis He who will act and change everything, in all circumstances \u2013 to the extent
\nthat this will be what people call miracles, because they do not understand how
\nit can happen. <\/span><\/p>\n

The sole secret is to know how to climb up
\nright to the top. <\/span><\/p>\n

That’s all? <\/span><\/p>\n

You wanted a meditation…<\/span> <\/font><\/span><\/p>\n

\n
\nPage \u2013 367<\/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":"

9 November 1955   Mother reads from {The Synthesis of Yoga}, \u00a0\u201cThe Four Aids\u201d.   Mother, I don’t understand \u201cOur sense of personal effort and…<\/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-3903","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\/3903","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=3903"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3903\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3903"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3903"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3903"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}