{"id":3921,"date":"2013-07-13T01:52:12","date_gmt":"2013-07-13T01:52:12","guid":{"rendered":"http:\/\/localhost\/?p=3921"},"modified":"2013-07-13T01:52:12","modified_gmt":"2013-07-13T01:52:12","slug":"22-8-june-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\/22-8-june-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-22_8 June 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n8 June 1955 <\/span><\/font> <\/i><\/b><\/p>\n

 <\/span><\/p>\n

Mother reads from Sri Aurobindo’s Lights on
\n<\/font> <\/span><\/p>\n

Yoga, \u201cThe Goal\u201d. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

Now then! We shall have impromptu,
\nimprovised questions, not prepared ones. (To
\na child<\/i>) You have any? <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, here it is written: \u201cThis liberation, perfection, fullness
\ntoo must not be pursued for our own sake, but for the sake of the Divine.\u201d But
\nisn’t the sadhana we do done for ourselves? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But he stresses precisely that. It is
\nsimply in order to stress the point. It means that all this perfection which we
\nare going to acquire is not for a personal and selfish end, it is in order to
\nbe able to manifest the Divine, it is put at the service of the Divine. We do
\nnot pursue this development with a selfish intention of personal perfection; we
\npursue it because the divine Work has to be accomplished. <\/span><\/p>\n

 <\/span><\/p>\n

But why do we do this divine Work? It is to make ourselves\u2026<\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, not at all! It is because that’s the
\ndivine Will. It is not at all for a personal reason, it must not be that. It is
\nbecause it’s the divine Will and it’s the divine Work. <\/span><\/p>\n

 <\/span><\/p>\n

So long as a personal aspiration or
\ndesire, a selfish will, get mingled in it, it always creates a mixture and is
\nnot exactly an expression of the divine Will. The only thing which must count
\nis the Divine, His Will, His manifestation, His expression. One is here for
\nthat, one is that, and nothing else. And so long as there is a feeling of self,
\nof the ego, the person, which enters, well, this proves that one is not yet what
\none ought to be, that’s  <\/span><\/p>\n

\nPage \u2013 191<\/span><\/span><\/p>\n

<\/p>\n
\n

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

all. I don’t say that this can be done
\novernight but still this indeed is the truth. <\/span><\/p>\n

It is just because even in this field, the
\nspiritual field, there are far too many people (I could say even the majority
\nof those who take to the spiritual life and do yoga), far too many of these who
\ndo it for personal reasons, all kinds of personal reasons: some because they
\nare disgusted with life, others because they are unhappy, others still because
\nthey want to know more, others because they want to become spiritually great,
\nothers because they want to learn things which they may be able to teach
\nothers; indeed there are a thousand personal reasons for taking up yoga. But
\nthe simple fact of giving oneself to the Divine so that the Divine takes you
\nand makes of you what He wills, and this in all its purity and constancy, well,
\nthere are not many who do that and yet this indeed is the truth; and with this
\none goes straight to the goal and never risks making mistakes. But all the
\nother motives are always mixed, tainted with ego; and naturally they can lead
\nyou here and there, very far from the goal also. <\/span><\/p>\n

But that kind of feeling that you have
\nonly one single reason for existence, one single goal, one single motive, the
\nentire, perfect, complete consecration to the Divine to the point of not being
\nable to distinguish yourself from Him any longer, to be Himself entirely,
\ncompletely, totally without any personal reaction intervening, this is the
\nideal attitude; and besides, it is the only one which makes it possible for you
\nto go forward in life and in the work, absolutely protected from everything and
\nprotected from yourself which is of all dangers the greatest for you \u2013 there is
\nno greater danger than the self (I take \u201cself\u201d in the sense of an egoistic
\nself). <\/span><\/p>\n

This is what Sri Aurobindo meant there,
\nnothing else. <\/span><\/p>\n

Now, who has found a question? <\/span><\/p>\n

It is not in the words of the book that
\nyou must find the question, it is in the reaction that you had to what I read.
\nIf you have listened, it has had a certain effect on you, you must <\/span><\/p>\n

\nPage \u2013 192<\/span><\/span><\/p>\n

<\/p>\n
\n

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

have had some reactions: it is this, these
\nreactions which you must elucidate in yourself and if you could tell me one day,
\n\u201cWhy! I felt like that, what does it mean, this sensation? Why did I think like
\nthat?\u201d These surely are the questions! For then it would be the opportunity to
\nelucidate something in your consciousness. When I read you surely must have
\nsome reaction somewhere, even were it only in your head. Well, this is what you
\nshould note and ask: \u201cWhen I heard that sentence, why did I suddenly feel like
\nthis? When that was said, why did it make me think of this?\u201d These would be
\ninteresting questions. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, you said just now that we must do everything for the Divine<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Yes. <\/span><\/p>\n

 <\/span><\/p>\n

But why does the Divine want to manifest Himself on earth in this chaos?
\n<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Because this is why He has created the
\nearth, not for any other motive; the earth is He Himself in a deformation and
\nHe wants to establish it back again in its truth. Earth is not something
\nseparated from Him and alien to Him. It is a deformation of Himself which must
\nonce again become what it was in its essence, that is, the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

Then why is He a stranger to us? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But He is not a stranger, my child. You
\nfancy that He is a stranger, but He is not, not in the least. He is the essence
\nof your being \u2013 not at all alien. You may not know Him, but He is not a
\nstranger; He is the very essence of your being. Without the Divine you would
\nnot exist. Without the Divine you could not exist even for the millionth part
\nof a second. Only, because you live in a kind of false illusion and
\ndeformation, you <\/span><\/p>\n

\nPage \u2013 193<\/span><\/span><\/p>\n

<\/p>\n
\n

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

are not conscious. You are not conscious
\nof yourself, you are conscious of something which you think to be yourself, but
\nwhich isn’t you. <\/span><\/p>\n

 <\/span><\/p>\n

Then what is myself, Sweet Mother? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The Divine! <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, when you speak of the reactions when you are reading,
\npersonally I feel that all that I do is funny! From top to bottom everything
\nhas to be reorganised. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I didn’t catch the end of the sentence. <\/span><\/p>\n

 <\/span><\/p>\n

(Pavitra) Everything has to be reorganised<\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Yes. Why? <\/span><\/p>\n

 <\/span><\/p>\n

(Pavitra) Everything is funny. \u201cAll that I do is funny!\u201d<\/i> <\/span><\/p>\n

 <\/span><\/p>\n

Funny! Ah! That is why I didn’t understand.
\nFunny, yes; but from a certain point of view it is true; what everybody does,
\nfrom a certain point of view, is funny. <\/span><\/p>\n

 <\/span><\/p>\n

There is an enormous wastage. All that I receive from you is lost all
\nthe time. Apparently everything is all right, and this continues, and it can so
\ncontinue eternally. But if it has to change it will be a revolution,
\nimmediately, and that is why one doesn’t want to risk it. There is hypocrisy:
\neverything is all right, but it isn’t true, there is an enormous loss of
\nconsciousness<\/span><\/i>.
\n<\/span><\/p>\n

Is it possible to change this at once, change this consciousness? <\/span><\/i> <\/span><\/p>\n

\nPage \u2013 194<\/span><\/span><\/p>\n

<\/p>\n
\n

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

Change?\u2026<\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>(Pavitra)
\nChange this, change this consciousness at
\nonce? <\/i><\/span><\/p>\n

 <\/span><\/p>\n

Immediately? <\/span><\/p>\n

 <\/span><\/p>\n

(Pavitra) In a few minutes. One feels that it will be a revolution to change that<\/i>.
\n<\/span><\/p>\n

 <\/span><\/p>\n

Yes, but a revolution can occur in half a
\nsecond; it can also take years, even centuries, and even many lives. It can be
\ndone in a second. <\/span><\/p>\n

One can do it. Precisely, when one has this
\ninner reversal of consciousness, in one second everything, everything changes\u2026
\nprecisely this bewilderment of being able to think that what one is, what one
\nconsiders as oneself is not true, and that what is the truth of one’s being is
\nsomething one doesn’t know. You see, this should have been the normal reaction,
\nthe one she had, of saying, \u201cBut then what is myself? If what I feel as myself
\nis an illusory formation and not the truth of my being, then what is myself?\u201d
\nFor that she doesn’t know. And so when one asks the question like that\u2026<\/span><\/p>\n

There is a moment \u2013 because it is a
\nquestion which becomes more and more intense and more and more acute \u2013 when you
\nhave even the feeling, precisely, that things are strange, that is, they are
\nnot real; a moment comes when this sensation that you have of yourself, of
\nbeing yourself, becomes strange, a kind of sense of unreality. And the question
\ncontinues coming up: \u201cBut then, what is myself?\u201d Well, there is a moment when
\nit comes up with so much concentration and such intensity that with this
\nintensity of concentration suddenly there occurs a reversal, and then, instead
\nof being on this side you are on that side, and when you are on that side
\neverything is very simple; you understand, you know, you are, you live, and then
\nyou see  <\/span><\/p>\n

\nPage \u2013 195<\/span><\/span><\/p>\n

<\/p>\n
\n

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

clearly the unreality of the rest, and
\nthis is enough. <\/span><\/p>\n

You see, one may have to wait for days,
\nmonths, years, centuries, lives, before this moment comes. But if one
\nintensifies his aspiration, there is a moment when the pressure is so great and
\nthe intensity of the question so strong that something turns over in the
\nconsciousness, and then this is absolutely what one feels: instead of being
\nhere one is there, instead of seeing from outside and seeking to see within,
\none is inside; and the minute one is within, absolutely everything changes,
\ncompletely, and all that seemed to him true, natural, normal, real, tangible,
\nall that, immediately, \u2013 yes, it seems to him very grotesque, very queer, very
\nunreal, quite absurd; but one has touched something which is supremely true and
\neternally beautiful, and this one never loses again. <\/span><\/p>\n

Once the reversal has taken place, you can
\nglide into an external consciousness, not lose the ordinary contact with the
\nthings of life, but that remains and it never moves. You may, in your dealings
\nwith others, fall back a little into their ignorance and blindness, but there
\nis always something there, living, standing up within, which does not move any
\nmore, until it manages to penetrate everything, to the point where it is over,
\nwhere the blindness disappears for ever. And this is an absolutely tangible
\nexperience, something more concrete than the most concrete object, more
\nconcrete than a blow on your head, something more real than anything whatever.<\/span><\/p>\n

This is why I always say\u2026 when people ask
\nme how one may know whether he is in contact with his psychic being or how one
\nmay know whether he has found the Divine, well, it makes me laugh; for when it
\nhappens to you it is over, you can no longer ask any questions, it is done; you
\ndo not ask how it happens, it is done. <\/span><\/p>\n

 <\/span><\/p>\n

I want to ask about this point: falling back into the ordinary
\nconsciousness, which is becoming more and more obstinate in me, personally; I
\nfeel it. <\/span><\/i> <\/span><\/p>\n

\nPage \u2013 196<\/span><\/span><\/p>\n

<\/p>\n
\n

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

That’s a purely personal question. <\/span><\/p>\n

 <\/span><\/p>\n

But why is it like that, when I know that it is absurd? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is because, I think, you have kept the
\ndivision in your being, that is, there is one part of your being which has
\nrefused to go along with the rest. It is usually like this that it happens.
\nThere is one part which has progressed, one part which holds on and doesn’t
\nwant to move; so you feel it more and more as something which persists in being
\nwhat it is. That’s because you have dropped some of your baggage on the way and
\nleft it on the roadside instead of carrying it along with you. That will always
\npull you backward. Sometimes, unfortunately, one has to turn back, go and pick
\nit up and bring it along; so one loses much time. This is how, indeed, one
\nloses time. It’s because one shuts one’s eyes to so many things in the being.
\nOne doesn’t want to see them, because they are not so pretty to see. So one
\nprefers not to know them. But because one is ignorant of the thing it doesn’t
\nmean that it doesn’t exist any longer. One does this: one puts it down on the
\nway and then tries to go forward, but it is bound by threads, it pulls one back
\nlike a millstone drag, and so one must courageously take it up and hold it up
\nlike this (gesture<\/i>) and tell it: \u201cNow
\nyou will walk along with me!\u201d It’s no use playing the ostrich. You see, one
\nshuts the eyes and doesn’t want to see that one has this fault or that
\ndifficulty or that ignorance and stupidity; one doesn’t want to see, doesn’t
\nwant, one looks away to the other side, but it remains there all the same. <\/span><\/p>\n

One day you have to face the thing, you
\nhave to. Otherwise you can never reach the end, it will always pull you
\nbackward. You may feel ahead, may see the goal there, drawing near, all this
\nmore and more, you may have something which goes before and has almost the
\nfeeling that it is going to touch, but you will never touch it if you have
\nthese millstones pulling you back. One day you must make a clean sweep of
\neverything. It some- <\/span><\/p>\n

\nPage \u2013 197<\/span><\/span><\/p>\n

<\/p>\n
\n

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

times takes very long but one must burn
\none’s bridges; otherwise you go in a round, progress bit by bit until the end
\nof your life, and then, when the time to leave has come you suddenly feel: \u201cAh!
\nBut\u2026 well, it will be perhaps for another time.\u201d This is not pleasant; why, it
\nmust be something frightful; for if one has known nothing, understood nothing,
\nif one has never tried\u2026 People are born, live, die and are reborn and live and
\ndie again, and it goes on, continues indefinitely, they don’t even put the problem
\nbefore themselves. But when one has had the taste, the foretaste of what life
\nis, and why one is here, and what one has to do here, and then in addition one
\nhas made some effort and tries to realise, if one doesn’t get rid of all the
\nbaggage of what does not follow, then it will be necessary to begin again yet
\nanother time. Better not. It is better to do one’s work while one can do it
\nconsciously, and indeed this is what is meant by \u201cNever put off for tomorrow
\nwhat you can do today.\u201d This \u201ctoday\u201d means in this present life, because the
\noccasion is here, the opportunity here; and perhaps one will have to wait many
\nthousands of years to find it once again. It is better to do one’s work, at any
\ncost. There!\u2026 Losing as little time as possible. <\/span><\/p>\n

Every time you are afraid to face yourself
\nand hide carefully from yourself what prevents you from advancing, well, it is
\nas though you were building a wall on the way; later you must demolish it to
\npass on. It is better to do your task immediately, look yourself straight in
\nthe face, straight in the face, not try to sugar-coat the bitter pill. It is
\nvery bitter: all the weaknesses, uglinesses, all kinds of nasty little things
\nwhich one has inside – there are, there are, there are, oh! lots of them. And
\nso you are on the point of attaining a realisation, on the point of touching a
\nlight, having an illumination, and then suddenly you feel something pulling you
\nback like this (gesture<\/i>), and you
\nsuffocate, you cannot advance further. Well, in these moments some people weep,
\nsome lament, some say, \u201cOh, poor me, here it is yet once again!\u201d All this is a
\nridiculous weakness. You have only to look at yourself like this and say, \u201cWhat <\/span><\/p>\n

\nPage \u2013 198<\/span><\/span><\/p>\n

<\/p>\n
\n

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

petty meanness, small stupidity, little
\nvanity, ignorance, bad will is still there, hidden in the corner, preventing me
\nfrom crossing the threshold, the threshold of this new discovery? Who is there
\nin me, who is so small, so mean and obstinate, hiding there like a worm in a
\nfruit so that I may not be able to see it?\u201d If you are sincere you find it; but
\nabove all it is this, absolutely this: you always sugar-coat the pill. The
\nsugar-coating is a kind of what is called mental understanding of oneself. So
\none coats as thickly with sugar as possible in order to hide well from oneself
\nwhat is there, the worm in the fruit; and one does it always, always gives
\noneself an excuse, always, always. <\/span><\/p>\n

 <\/span><\/p>\n

What prevents me from opening myself to the influence is the suggestion,
\n\u201cWhy hurry, why so soon, since the others are not doing it?\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is a frightful platitude! <\/span><\/p>\n

It is one of the most foolish excuses
\nimaginable. No, there are others much more subtle and much more dangerous than
\nthat. <\/span><\/p>\n

But even if you must be the one and only
\nbeing in the whole creation who gives himself integrally in all purity to the
\nDivine, and being the only one, being naturally absolutely misunderstood by
\neverybody, scoffed at, ridiculed, hated, even if you were that, there is no
\nreason for not doing it. One must be either a tinsel actor or else a fool.
\nBecause others don’t do it? But what does it matter whether they do it or not?
\n\u201cWhy, the whole world may go the wrong way, it does not concern me. There is
\nonly one thing with which I am concerned, to go straight. What others do, how
\nis it my concern? It is their business, not mine.\u201d<\/span><\/p>\n

This is the worst of all slaveries! <\/span><\/p>\n

 <\/span><\/p>\n

Here, it is said: \u201cOne must not enter on this path, far vaster and more
\narduous than most ways of yoga, un- <\/span><\/i><\/p>\n

\nPage \u2013 199<\/span><\/span><\/p>\n

<\/p>\n
\n

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

less one is sure of the psychic call and of one’s readiness to go
\nthrough to the end.\u201d Does this mean, Mother, that those who are accepted or
\nthose who are here in this Ashram are sure to go through and succeed? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Excuse me! But there is… I don’t exactly
\nknow the proportion, but still it is certainly not most of the people here who are
\ndoing yoga. They happen to be here for many reasons; but those who have taken
\nthe resolution to do yoga, sincerely, do not form the majority. And as I told
\nyou, for you, children, those of you who have come here as children, how could
\nyou at the moment have even the least idea of what yoga is and come for the
\nyoga? It is impossible. For all those who have come quite small, there is an
\nage when the problem comes up; it is then that you must reflect, and then at
\nthat time I ask them. Well, have I asked you often about it? Since I am giving
\nyou these lessons, I speak to you about the thing, but it is very rarely that I
\nhave taken you individually and asked you, \u201cDo you want to do it or not?\u201d \u2013
\nOnly those who have within themselves, who have had an impulsion, a kind of
\ninstinct, who have come and said, \u201cYes, I want to do yoga.\u201d Then it is
\nfinished. But I tell them, \u201cGood, these are the conditions, this is how it is.
\nAnd you know, it is not something easy. You have to start with an inner
\ncertitude that you are here for that and you want that; that’s enough.\u201d You
\nsee, one may have a very good will, a life oriented towards a divine
\nrealisation, in any case, a kind of more or less superficial consecration to a
\ndivine work, and not do yoga. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span>To do Sri Aurobindo’s yoga is to want to transform oneself integrally,
\nit is to have a single aim in life, such that nothing else exists any longer,
\nthat alone exists. And so one feels it clearly in oneself whether one wants it
\nor not; but if one doesn’t, one can still have a life of goodwill, a life of
\nservice, of understanding; one can labour for the Work to be accomplished more
\neasily \u2013 all that \u2013 one can do many things. But between this <\/span><\/p>\n

\nPage \u2013 200<\/span><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>and
\ndoing yoga there is a great difference. <\/span><\/p>\n

And to do yoga you must want it
\nconsciously, you must know what it is, to begin with. You must know what it is,
\nyou must take a resolution about it; but once you have taken the resolution,
\nyou must no longer flinch. That is why you must take it in full knowledge of
\nthe thing. You must know what you are deciding upon when you say, \u201cI want to do
\nyoga\u201d; and that is why I don’t think that I have ever pressed you from this
\npoint of view. I can speak to you about the thing. Oh! I tell you a lot about
\nit, you are here for me to speak to you about it; but individually it is only
\nto those who have come saying, \u201cYes, in any case I have my idea about the yoga
\nand want to do it\u201d; it is good.<\/span><\/p>\n

And then for them it’s something
\ndifferent, and the conditions of life are different, specially inwardly.
\nSpecially within, things change. <\/span><\/p>\n

There is always a consciousness there
\nacting constantly to rectify the situation, which puts you all the time in the
\npresence of obstacles which prevent you from advancing, make you bump against
\nyour own errors and your own blindnesses. And this acts only for those who have
\ndecided to do the yoga. For others the Consciousness acts like a light, a
\nknowledge, a protection, a force of progress, so that they may reach their
\nmaximum capacities and be able to develop as far as possible in an atmosphere
\nas favourable as possible \u2013 but leaving them completely free in their choice. <\/span><\/p>\n

The decision must come from within. Those
\nwho come consciously for the yoga, knowing what yoga is, well, their conditions
\nof living here are… outwardly there is no difference but inwardly there is a
\nvery great difference. There is a kind of absoluteness in the consciousness,
\nwhich does not let them deviate from the path: the errors one commits become
\nimmediately visible with consequences strong enough for one not to be able to
\nmake any mistake about it, and things become very serious. But it is not often
\nlike that. <\/span><\/p>\n

\nPage \u2013 201<\/span><\/span><\/p>\n

<\/p>\n
\n

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

All of you, my children \u2013 I may tell you
\nthis, I have repeated it to you and still repeat it \u2013 live in an exceptional
\nliberty. Outwardly there are a few limitations, because, as there are many of
\nus and we don’t have the whole earth at our disposal, we are obliged to submit
\nto a certain discipline to a certain extent, so that there may not be too great
\na disorder; but inwardly you live in a marvellous liberty: no social
\nconstraint, no moral constraint, no intellectual constraint, no rule, nothing,
\nnothing but a light which is there. If you want to profit by it, you profit by
\nit; if you don’t want to, you are free not to.  <\/span><\/p>\n

But the day you make a choice \u2013 when you
\nhave done it in all sincerity and have felt within yourself a radical decision
\n\u2013 the thing is different. There is the light and the path to be followed, quite
\nstraight, and you must not deviate from it. It fools no one, you know; yoga is
\nnot a joke. You must know what you are doing when you choose it. But when you
\nchoose it, you must hold on to it. You have no longer the right to vacillate.
\nYou must go straight ahead. There!  <\/span><\/p>\n

All that I ask for is a will to do well,
\nan effort for progress and the wish to be a little better in life than ordinary
\nhuman beings. You have grown up, developed under conditions which are
\nexceptionally luminous, conscious, harmonious, and full of goodwill; and in
\nresponse to these conditions you should be in the world an expression of this
\nlight, this harmony, this goodwill. This would already be very good, very good.
\n <\/span><\/p>\n

To do the yoga, this yoga of
\ntransformation which, of all things, is the most arduous \u2013 it is only if one
\nfeels that one has come here for that (I mean here upon earth) and that one has
\nto do nothing else but that, and that it is the only reason of one’s existence
\n\u2013 even if one has to toil hard, suffer, struggle, it is of no importance \u2013
\n\u201cThis is what I want, and nothing else\u201d \u2013 then it is different. Otherwise I
\nshall say, \u201cBe happy and be good, and that’s all that is asked of you. Be good,
\nin the sense of being understanding, knowing that the conditions in which you
\nhave lived are exceptional, and try to live a higher, more <\/span><\/p>\n

\nPage \u2013 202<\/span><\/span><\/p>\n

<\/p>\n
\n

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

noble, more true life than the ordinary
\none, so as to allow a little of this consciousness, this light and its goodness
\nto express itself in the world. It would be very good.\u201d There we are.<\/span><\/p>\n

But once you have set foot on the path of yoga,
\nyou must have a resolution of steel and walk straight on to the goal, whatever
\nthe cost.  <\/span><\/p>\n

There!  <\/span><\/p>\n

\nPage \u2013 203<\/span><\/span><\/p>\n

<\/p>\n


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

8 June 1955   Mother reads from Sri Aurobindo’s Lights on Yoga, \u201cThe Goal\u201d.   Now then! We shall have impromptu, improvised questions, not prepared…<\/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-3921","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\/3921","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=3921"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3921\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3921"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3921"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3921"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}