{"id":4253,"date":"2013-07-13T01:54:35","date_gmt":"2013-07-13T01:54:35","guid":{"rendered":"http:\/\/localhost\/?p=4253"},"modified":"2013-07-13T01:54:35","modified_gmt":"2013-07-13T01:54:35","slug":"21-02-april-1958-vol-09-questions-and-answers-volume-09","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/09-questions-and-answers-volume-09\/21-02-april-1958-vol-09-questions-and-answers-volume-09","title":{"rendered":"-21_02 April 1958.htm"},"content":{"rendered":"\n\n
\n
\n


\n2 April 1958<\/font><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/p>\n

Mother, you
\nsaid that when one consciously makes a mistake it is much more serious than if
\none makes it unconsciously. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

When you make a mistake because you don\u2019t know that it is a
\nmistake, through ignorance, it is obvious that when you learn that it is a
\nmistake, when the ignorance has gone and you have goodwill, you don\u2019t make the
\nmistake any more, and so you come out of the condition in which you could make
\nit. But if you know it is a mistake and make it, this means that there is
\nsomething perverse in you which has deliberately chosen to be on the side of
\nconfusion or bad will or even the anti-divine forces.<\/span><\/p>\n

And it is quite obvious that if one chooses to be on the side of
\nthe anti-divine forces or is so weak and inconsistent that one can\u2019t resist the
\ntemptation to be on their side, it is infinitely more serious from the
\npsychological point of view. This means that somewhere something has been
\ncorrupted: either an adverse force is already established in you or else you
\nhave an innate sympathy for these forces. And it is much more difficult to
\ncorrect that than to correct an ignorance. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 <\/span>Correcting an ignorance
\nis like eliminating darkness: you light a lamp, the darkness disappears. But to
\nmake a mistake once again when you know it is a mistake, is as if someone
\nlighted a lamp and you deliberately put it out.\u2026That corresponds exactly to bringing
\nthe darkness back deliberately. For the argument of weakness does not hold. The
\ndivine Grace is always] there to help those who have decided to correct
\nthemselves, and they cannot say, \u201cI am too weak to correct myself.\u201d They can
\nsay that they still haven\u2019t taken the resolution to correct themselves, that
\nsomewhere in the being there is something that has not decided<\/i> to do it, and that is what is serious. <\/span><\/p>\n

\nPage \u2013 306<\/span><\/p>\n

<\/p>\n
\n

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

The argument of weakness is an excuse. The Grace is there to give the
\nsupreme strength to whoever takes the resolution. <\/span><\/p>\n

That means an insincerity, it does not mean a weakness. And
\ninsincerity is always an open door for the adversary. That means there is some
\nsecret sympathy with what is perverse. And that is what is serious. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>In the case of
\nignorance which is to be enlightened, it is enough, as I said, to light the
\nlamp. In the case of conscious relapse, what is necessary is a cauterisation. <\/span><\/p>\n

\nPage \u2013 307<\/span><\/p>\n

<\/p>\n
\n

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


\n9 April 1958<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/p>\n

Sweet
\nMother, with the human mind is it possible to recognise another person\u2019s soul? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Things are not so clear-cut and separate as they are in speaking;
\nthat is just why it is quite difficult to see very distinctly and clearly in
\noneself the different parts of the being, unless one has had a very long
\ntraining and a long discipline of study and observation. There are no
\nwatertight compartments between the soul and the mind, the vital and even the
\nphysical. There is an infiltration of the soul into the mind. In some people it
\nis even quite considerable, it is perceptible. So, the part of the mind which
\nhas a kind of sensibility, of subtle contact with the psychic being, is capable
\nof feeling the presence of the soul in others. <\/span><\/p>\n

Those who have the ability to enter to a certain extent into the
\nconsciousness of others to the point of being able to see or feel directly
\ntheir thought, their mental activity, who can enter the mental atmosphere of
\nothers without needing to use words to make themselves understood, can easily
\ndifferentiate between someone whose soul is active and someone whose soul is
\nasleep. The activity of the soul gives a special colouring to the mental
\nactivity\\is lighter, more comprehensive and luminous \u2013 so that can be felt. For
\ninstance, by looking into someone\u2019s eyes you can say with some certainty that
\nthis person has a living soul or that you don\u2019t see his soul in his eyes. Many
\npeople can feel \u2013 \u201cmany\u201d, I mean among evolved people \u2013 can say that. But
\nnaturally, to know exactly how far somebody\u2019s soul is awake and active, how far
\nit rules the being, is the master, one must have the psychic consciousness
\noneself, for that alone can judge definitively. But it is not altogether
\nimpossible to have that sort of inner vibration which makes you say, \u201cOh! This
\nperson has a soul.\u201d<\/span> <\/span><\/p>\n

\nPage \u2013 308<\/span><\/p>\n

<\/p>\n
\n

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

Now, obviously, most often what people \u2013 unless they are initiated
\n\u2013 call \u201csoul\u201d is the vital activity. If someone has a strong, active, obstinate
\nvital which rules the body\u2019s activities, which has a very living or intense
\ncontact with people and things and events, if he has a marked taste for art,
\nfor all expressions of beauty, we are generally tempted to say and believe,
\n\u201cOh! He has a living soul\u201d; but it is not his soul, it is his vital being which
\nis alive and dominates the activities of the body. That is the first difference
\nbetween someone who is beginning to be developed and those who are still in the
\ninertia and tamas of the purely material life. This gives, first to the
\nappearance and also to the activity, a kind of vibration, of intensity of
\nvibration, which often creates the impression that this person has a living
\nsoul; but it is not that, it is his vital which is developed, which has a
\nspecial capacity, is stronger than the physical inertia and gives an intensity
\nof vibration and life and action that those whose vital being is not developed
\ndo not possess. This confusion between the vital activity and the soul is a
\nvery frequent one.\u2026The vital vibration is much more easily perceptible to the
\nhuman consciousness than the vibration of the soul. <\/span><\/p>\n

To perceive the soul in someone, as a rule the mind must be very
\nquiet \u2013 very quiet, for when it is active,
\nits<\/i> vibrations are seen, not the vibration of the soul. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 <\/span>And then, when you look
\nat someone who is conscious of his soul, and lives in his soul, if you look
\nlike this, the impression you have is of descending, of entering deep, deep,
\ndeep into the person, far, far, far, far within; while usually when you look
\ninto someone\u2019s eyes, you very soon come to a surface which vibrates and answers
\nyour look, but you don\u2019t have that feeling of going down, down, down, down,
\ngoing deep as into a hole and very far, very, very, very far within, so you
\nhave\u2026a small, very quiet response. Otherwise, usually you enter \u2013 there are
\neyes you cannot enter, they are closed like a door; but still there are eyes
\nwhich are open \u2013 you enter and then, quite close behind, you come to something
\nvibrating there, like this, shining at <\/span><\/p>\n

\nPage \u2013 309<\/span><\/p>\n

<\/p>\n
\n

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

times, vibrating. And then, that\u2019s it; if you make a mistake, you
\nsay, \u201cOh! He has a living soul\u201d is not that, it is his vital. <\/span><\/p>\n

In order to find the soul you must go in this way (gesture of going deep within<\/i>), like
\nthis, draw back from the surface, withdraw deep within and enter, enter, enter,
\ngo down, down, down into a very deep hole, silent, immobile, and there, there\u2019s
\na kind of\u2026something warm, quiet, rich in substance and very still, and very
\nfull, like a sweetness \u2013 that is the soul. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And if one is
\ninsistent and is conscious oneself, then there comes a kind of plenitude which
\ngives the feeling of something complete that contains unfathomable depths in
\nwhich, should one enter, one feels that many secrets would be revealed\u2026like the
\nreflection in very peaceful waters of something that is eternal. And one no
\nlonger feels limited by time. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One has the feeling of
\nhaving always been and of being for eternity. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>That is when one has
\ntouched the core of the soul. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And if the contact has
\nbeen conscious and complete enough, it liberates you from the bondage of outer
\nform; you no longer feel that you live only because you have a body. That is
\nusually the ordinary sensation of the being, to be so tied to this outer form
\nthat when one thinks of \u201cmyself\u201d one thinks of the body. That is the usual
\nthing. The personal reality is the body\u2019s reality. It is only when one has made
\nan effort for inner development and tried to find something that is a little
\nmore stable in one\u2019s being, that one can begin to feel that this \u201csomething\u201d
\nwhich is permanently conscious throughout all ages and all change, this
\nsomething must be \u201cmyself\u201d. But that already requires a study that is rather
\ndeep. Otherwise if you think \u201cI am going to do this\u201d, \u201cI need that\u201d, it is
\nalways your body, a small kind of will which is a mixture of sensations, of
\nmore or less confused sentimental reactions, and still more confused thoughts
\nwhich form a mixture and are animated by an impulse, an attraction, a desire,
\nsome sort of a will; and all that momentarily becomes \u201cmyself\u201d \u2013 but not
\ndirectly, for one does not conceive this <\/span><\/p>\n

\nPage \u2013 310<\/span><\/p>\n

<\/p>\n
\n

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

\u201cmyself\u201d as independent of the head, the trunk, the arms and legs
\nand all that moves \u2013 is very closely linked. <\/span><\/p>\n

It is only after having thought much, seen much, studied much,
\nobserved much that you begin to realise that the one is more or less
\nindependent of the other and that the will behind can make it either act or not
\nact, and you begin not to be completely identified with the movement, the
\naction, the realisation \u2013 that something is floating. But you have to observe
\nmuch to see that. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And then you must
\nobserve much more still to see that this, the second thing that is there, this
\nkind of active conscious will, is set in motion by \u201csomething else\u201d which
\nwatches, judges, decides and tries to found its decisions on knowledge \u2013 that
\nhappens even much later. And so, when you begin to see this \u201csomething else\u201d,
\nyou begin to see that it has the power to set in motion the second thing, which
\nis an active will; and not only that, but that it has a very direct and very
\nimportant action on the reactions, the feelings, the sensations, and that
\nfinally it can have control over all the movements of the being \u2013 this part
\nwhich watches, observes, judges and decides. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>That is the beginning
\nof control. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When one becomes
\nconscious of that, one has seized the thread, and when one speaks of control,
\none can know, \u201cAh! Yes, this is what has the power of control.\u201d <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This is how one learns
\nto look at oneself. <\/span><\/p>\n

\nPage \u2013 311<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n16 April 1958<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/p>\n

\u201cIn the
\nprevious stages of the evolution Nature\u2019s first care and effort had to be
\ndirected towards a change in the physical organisation, for only so could there
\nbe a change of consciousness; this was a necessity imposed by the insufficiency
\nof the force of consciousness already in formation to effect a change in the
\nbody. But in man a reversal is possible, indeed inevitable; for it is through
\nhis consciousness, through its transmutation and no longer through a new bodily
\norganism as a first instrumentation that the evolution can and must be
\neffected. In the inner reality of things a change of consciousness was always
\nthe major fact, the evolution has always had a spiritual significance and the
\nphysical change was only instrumental; but this relation was concealed by the
\nfirst abnormal balance of the two factors, the body of the external
\nInconscience outweighing and obscuring in importance the spiritual element, the
\nconscious being. But once the balance has been righted, it is no longer the change
\nof body that must precede the change of consciousness; the consciousness itself
\nby its mutation will necessitate and operate whatever mutation is needed for
\nthe body. It has to be noted that the human mind has already shown a capacity
\nto aid Nature in the evolution of new types of plant and animal; it has created
\nnew forms of its environment, developed by knowledge and discipline
\nconsiderable changes in its own mentality. It is not an impossibility that man
\nshould aid Nature consciously also in his own spiritual and physical evolution
\nand transformation. The urge to it is already there and partly effective,
\nthough still incompletely understood and accepted by the surface<\/span><\/i> <\/span><\/i><\/p>\n

\nPage \u2013 312<\/span><\/p>\n

<\/p>\n
\n

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


\nmentality;
\nbut one day it may understand, go deeper within itself and discover the means,
\nthe secret energy, the intended operation of the Consciousness-Force within
\nwhich is the hidden reality of what we call Nature.\u2026<\/span><\/i><\/p>\n

\u201cIf a
\nspiritual unfolding on earth is the hidden truth of our birth into Matter, if
\nit is fundamentally an evolution of consciousness that has been taking place in
\nNature, then man as he is cannot be the last term of that evolution: he is too
\nimperfect an expression of the Spirit, Mind itself a too limited form and
\ninstrumentation; Mind is only a middle term of consciousness, the mental being
\ncan only be a transitional being. If, then, man is incapable of exceeding
\nmentality, he must be surpassed and Supermind and superman must manifest and
\ntake the lead of the creation. But if his mind is capable of opening to what
\nexceeds it, then there is no reason why man himself should not arrive at
\nSupermind and supermanhood or at least lend his mentality, life and body to an
\nevolution of that greater term of the Spirit manifesting in Nature.\u201d\u00a0<\/span><\/span><\/i><\/p>\n

The Life Divine,<\/font><\/span><\/i> pp. 843-44; 846-47 <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

Anyway, we have now reached a certitude since there is already a
\nbeginning of realisation. We have the proof that in certain conditions the
\nordinary state of humanity can be exceeded and a new state of consciousness
\nworked out which enables at least a conscious relation between mental and
\nsupramental man. <\/span><\/p>\n

It can be asserted with certainty that there will be an
\nintermediate specimen between the mental and the supramental being, a kind of
\nsuperman who will still have the qualities and in part the nature of man, that
\nis, who will still belong in his most external form to the human being with its
\nanimal origin, but will transform his consciousness sufficiently to belong in
\nhis realisation and activity to a new race, a race of supermen. <\/span><\/p>\n

\nPage \u2013 313<\/span><\/p>\n

<\/p>\n
\n

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

This species may be considered a transitional species, for one can
\nforesee that it will discover the means of producing new beings without going
\nthrough the old animal method, and these beings \u2013 who will have a truly
\nspiritual birth \u2013 will constitute the elements of the new race, the supramental
\nrace. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>So we could call
\nsupermen those who, in their origin, still belong to the old method of
\ngeneration but in their achievement are in conscious and active contact with
\nthe new world of supramental realisation. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It seems is even
\ncertain \u2013 that the very substance which will constitute this intermediate world
\nthat is already being built up, is richer, more powerful, more luminous, more
\nresistant, with certain subtler, more penetrating new qualities, and a kind of
\ninnate capacity of universality, as if its degree of subtlety and refinement
\nallowed the perception of vibrations in a much wider, if not altogether total
\nway, and it removes the sensation of division one has with the old substance,
\nthe ordinary mental substance. There is a subtlety of vibration which makes
\nglobal, universal perception a spontaneous and natural thing. The sense of
\ndivision, of separation, disappears quite naturally and spontaneously with that
\nsubstance. And that substance is at present almost universally diffused in the
\nearth atmosphere. It is perceptible in the waking state, simply with a little
\nconcentration and a kind of absorption of consciousness, if this is retracted,
\nwithdrawn from the ordinary externalisation which seems more and more
\nartificial and false. This externalisation, this perception which formerly was
\nnatural, now seems false, unreal and completely artificial; it does not at all
\nanswer to things as they are, it belongs to a movement which does not
\ncorrespond to anything really true. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This new perception is
\nasserting itself more and more, becoming more and more natural, and it is even
\nsometimes difficult to recapture the old way of being, as though it were
\nvanishing into a misty past \u2013 something which is on the point of ceasing to
\nexist. <\/span><\/p>\n

\nPage \u2013 314<\/span><\/p>\n

<\/p>\n
\n

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

One may conclude from this that the moment a body, which was of
\ncourse formed by the old animal method, is capable of living this consciousness
\nnaturally and spontaneously, without effort, without going out of itself, it
\nproves that this is not one single exceptional case but simply the forerunner
\nof a realisation which, even if it is not altogether general, can at least be
\nshared by a certain number of individuals who, besides, as soon as they share
\nit, will lose the perception of being separate individuals and become a living collectivity<\/span>.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This new realisation
\nis proceeding with what one might call a lightning speed, for if we consider
\ntime in the ordinary way, only two years have passed \u2013 a little more than two
\nyears \u2013 from the time the supramental substance penetrated into the earth
\natmosphere to the time the change in the quality of the earth atmosphere took
\nplace. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>If things go on advancing
\nat this speed, it seems more than possible, almost evident, that what Sri
\nAurobindo wrote in a letter is a prophetic announcement: The supramental
\nconsciousness will enter a phase of realising power in 1967.\u00b9<\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9<\/font><\/span> \u201c<\/font><\/span>4-5-67 is the year of complete realisation.\u201d (Letters on Yoga<\/i>, p. 35)<\/font><\/span> <\/font><\/span><\/p>\n

\nPage \u2013 315<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n23 April 1958<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/p>\n

Sweet
\nMother, when we make an effort to do better but don\u2019t see any progress, we feel
\ndiscouraged. What is the best thing to do?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Not to be discouraged! Despondency leads nowhere. <\/span><\/p>\n

To begin with, the first thing to tell yourself is that you are
\nalmost entirely incapable of knowing whether you are making progress or not,
\nfor very often what seems to us to be a state of stagnation is a long \u2013
\nsometimes long, but in any case not endless \u2013 preparation for a leap forward.
\nWe sometimes seem to be marking time for weeks or months, and then suddenly
\nsomething that was being prepared makes its appearance, and we see that there
\nis quite a considerable change and on
\nseveral points<\/i> at a time. <\/span><\/p>\n

\u00a0 \u00a0\u00a0\u00a0\u00a0<\/span>As with everything in yoga, the effort for
\nprogress must be made for the love of the effort for progress. The joy of
\neffort, the aspiration for progress must be enough in themselves, quite
\nindependent of the result. Everything one does in yoga must be done for the joy
\nof doing it, and not in view of the result one wants to obtain.\u2026Indeed, in
\nlife, always, in all things, the result does not belong to us. And if we want
\nto keep the right attitude, we must act, feel, think, strive spontaneously, for
\nthat <\/i>\u00a0<\/span>is what we must do, and not in view of the
\nresult to be obtained.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>As soon as we think of
\nthe result we begin to bargain and that takes away all sincerity from the
\neffort. You make an effort to progress because you feel within you the need,
\nthe imperative<\/i> need to make an effort
\nand progress; and this effort is the gift you offer to the Divine Consciousness
\nin you, the Divine Consciousness in the Universe, it is your way of expressing
\nyour gratitude, offering your self; and whether this results in progress or not
\nis of no importance. You will progress when it is de<\/span>cided<\/span><\/span> <\/span><\/p>\n

\nPage \u2013 316<\/span><\/p>\n

<\/p>\n
\n

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

that the
\ntime has come to progress and not because you desire it. <\/span><\/p>\n

If you wish to progress, if you make an effort to control yourself
\nfor instance, to overcome certain defects, weaknesses, imperfections, and if
\nyou expect to get a more or less immediate result from your effort, your effort
\nloses all sincerity, it becomes a bargaining. You say, \u201cSee! I am going to make
\nan effort, but that\u2019s because I want this in exchange for my effort.\u201d You are
\nno longer spontaneous, no longer natural. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>So there are two
\nthings to remember. First, we are incapable of judging what] the result ought
\nto be. If we put our trust in the Divine, if we say\u2026if we say, \u201cWell now, I am
\ngoing to give everything, everything, all I can give, effort, concentration,
\nand He will judge what has to be given in exchange or even whether anything
\nshould be given in exchange, and I do not know what the result should be.\u201d Before
\nwe transform anything in ourselves, are we quite sure of the direction, the
\nway, the form that this transformation should take? \u2013 Not at all. So, it is
\nonly our imagination and usually we greatly limit the result to be obtained and
\nmake it altogether petty, mean, superficial, relative. We do not know what the
\nresult can truly be, what it ought to be. We know it later. When it comes, when
\nthe change takes place, then if we look back, we say, \u201cAh! That\u2019s it, that is
\nwhat I was moving towards\u201d \u2013 but we know it only later. Before that we only
\nhave vague imaginations which are quite superficial and childish in comparison
\nwith the true progress, the true transformation.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>So we say, first
\npoint: we have an aspiration but we don\u2019t really know the true result we ought
\nto obtain. Only the Divine can know that. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And secondly, if we
\ntell the Divine, \u201cI am giving you my effort, but, you know, in exchange I must
\nmake progress, otherwise I won\u2019t give you anything at all!\u201d \u2013 that is
\nbargaining. That\u2019s all.<\/span> <\/span><\/p>\n

\nPage \u2013 317<\/span><\/p>\n

<\/p>\n
\n

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

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

 <\/span><\/p>\n

A spontaneous act, done because one cannot do otherwise, and done
\nas an offering of goodwill, is the only one which truly has any value. <\/span><\/p>\n

\nPage \u2013 318<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n30 April 1958<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

As I had foreseen, I have received a shower of questions to oblige
\nme to explain mentally my supramental experience of the third of February.\u00b9<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>You want to make me
\nspeak and mentalise<\/span> the experience until a new system
\nis established and you can sit down comfortably in your new mental
\nconstruction.\u2026I am sorry to have to disappoint you but this is absolutely
\nimpossible. And if you want to understand what I have written, well, make an
\neffort to have a supramental consciousness. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>That is all I have to
\nsay to you. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And beware of the
\nmania of wanting to replace an old dogma by a new one and saying, \u201cOh! All that
\nwas false, but now we are going to work out a fine practical guide to conduct
\nwhich will be the true one.\u201d <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Well, a mental
\nconstruction will never be true, and I refuse to make one. I was obliged to use
\nwords which men understand, but I did it in the most incoherent way possible!
\nin order not to be too mental, and I refuse to be coherent in the mental
\nfashion; and that, not only for the questions I have here or those I have
\nreceived in letters, but for all those that are still to come on the same
\nsubject. So it will be useless to ask me any. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I would advise the
\nsame thing to everyone: Make an effort, work, open yourself, give yourself up
\nentirely to the new Force, and a day will come when you will have the
\nexperience. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>With the experience
\nyou will understand precisely how useless the questions were.<\/span><\/p>\n

 <\/span><\/p>\n

\n
\n\u00b9<\/font><\/span> See pp. 271-276. <\/font> <\/span><\/p>\n

\nPage \u2013 319<\/font><\/span><\/p>\n

<\/p>\n
\n

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


\n
\nHome<\/a><\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

2 April 1958   Mother, you said that when one consciously makes a mistake it is much more serious than if one makes it unconsciously….<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[120],"tags":[],"class_list":["post-4253","post","type-post","status-publish","format-standard","hentry","category-09-questions-and-answers-volume-09","wpcat-120-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4253","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=4253"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4253\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4253"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4253"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4253"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}