{"id":4280,"date":"2013-07-13T01:54:48","date_gmt":"2013-07-13T01:54:48","guid":{"rendered":"http:\/\/localhost\/?p=4280"},"modified":"2013-07-13T01:54:48","modified_gmt":"2013-07-13T01:54:48","slug":"11-series-six-vol-16-some-answers-from-the-mother-volume-16","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/16-some-answers-from-the-mother-volume-16\/11-series-six-vol-16-some-answers-from-the-mother-volume-16","title":{"rendered":"-11_Series Six.htm"},"content":{"rendered":"\n\n
\n
\n
\n\t<\/p>\n

\n\t
\n\tSERIES SIX<\/font><\/span> <\/span>  <\/p>\n


\n\t
\n\tSeries Six <\/font> <\/span><\/i><\/p>\n


\n\t <\/span><\/i><\/p>\n


\n\tTo a young
\n\tsadhak who later became a teacher in the Sri Aurobindo International Centre
\n\tof Education.<\/span>\u00b9<\/span><\/i>I<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\t I hope and
\n\tbelieve Your work does not depend upon human beings. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tNo, it does
\n\tnot depend at all upon human beings. What has to be done will be done
\n\tdespite all possible resistances. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tIs there no
\n\tmeans of uniting my will with Yours? Perhaps You have no special will, for
\n\tYou want nothing. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI know
\n\tperfectly well what I want or rather what the divine Will is, and it is that
\n\twhich will triumph in time. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tWhat we want
\n\tto bring to the earth can hardly be called a revolution, although it will be
\n\tthe most marvellous change ever seen; in any case this cannot be compared at
\n\tall with the bloody revolutions which quite uselessly tear up countries
\n\twithout bringing any great change after them, because they leave men as
\n\tfalse, as ignorant, as egoistic as before. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\t\u00b9<\/font><\/span>This
\n\tSeries is organised broadly by subject into thirteen parts the form in which
\n\tit was originally published; in this it differs from the other Series, which
\n\tare arranged chronologically. The replies here were written between 1933 and
\n\t1949most of them between 1933 and 1935.<\/font> <\/span><\/p>\n

\n\tPage \u2013 153<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tI believe a
\n\tday will come when the Divine will be seen quite naturally as one sees
\n\tearthly things and then there will be no need to exclaim: \u201cThe Divine is
\n\teverywhere\u201d for this will be a normal experience. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIf the
\n\trealisation were to be limited to this, it would hardly be worth much. It is
\n\tan integral transformation of terrestrial life which is anticipated. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n


\n\tBeloved
\n\tMother, every moment I feel a great transformation taking place in me. Isn’t
\n\tthis true? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is quite
\n\ttrue. But it seems to me that even the outer forms, the appearances are
\n\tchanging more than you say. Only, this is not very easily seen because it
\n\thappens normally, in accordance with the law of the truth of things, and not
\n\tarbitrarily through a mental decision. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tCertainly the
\n\tDivine Grace is always at work, it is the material world and the men living
\n\tthere that do not want it! <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tWhat does the
\n\tDivine want of me? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tHe wants that
\n\tyou first find yourself; that with your true being, your psychic being, you
\n\tmaster and govern the lower being, and <\/span>
\n\t <\/span><\/p>\n

\n\tPage \u2013 154<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tt<\/span><\/b>hen
\n\tyou will quite naturally take your proper place in the great Divine Work.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tWhere is my
\n\ttrue being? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tFarther within
\n\tor higher above, on the other side of the emotions, beyond the mind. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n


\n\tI feel
\n\tindignant, Mother, for I cannot find my \u201cself\u201d, as soon as I try to do so, I
\n\tfind nothing but this body, which is like a lair of banal thoughts and
\n\tlawless desires. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tOne must
\n\tpersist without getting discouraged, and first of all refuse to recognise
\n\tthe body as one’s \u201cself\u201d. Indeed, what would it be without the feelings and
\n\tthoughts which animate it? An inert, lifeless mass. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, what
\n\tis it that will help me always remember that I am living a spiritual life?
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe awareness
\n\tof the Divine Presence in all things and always. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tYou have said
\n\tin your Conversations that to prepare oneself for the Yoga one must first of
\n\tall be conscious. To be conscious of the Divine Presence in us is our goal;
\n\tI don’t see how I can be conscious from the beginning. <\/span><\/i>
\n\t <\/span><\/p>\n

\n\tPage \u2013 155<\/span> <\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tI have not
\n\tsaid \u201cconscious of the Divine Presence\u201d, I have said \u201cconscious\u201d; that means
\n\tone does not live in total ignorance of what happens within oneself. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n


\n\tI cannot
\n\taccept all that happens with a calm heart. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThis is,
\n\thowever, indispensable for yoga; and he who has so great an aim as to be
\n\tunited with the Divine and to manifest Him, how can he be affected by all
\n\tthe futilities and foolishnesses of life? <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tThere are
\n\tpeople who say one must unite closely with the outer nature to be able to
\n\ttaste the joy which the manifested world so effectively conceals. <\/span>
\n\t<\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI don’t think
\n\tthis is true; union with the outer nature brings more certainly sorrow than
\n\tjoy! <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tIf you were a
\n\tman of the world as you say, you would not be here; you would be in the
\n\tworld. These are certain elements in the being which remain attached to
\n\ttheir old activities and refuse to change. They will have to yield and be
\n\ttransformed one day or another. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tI ask You once
\n\tagain, Mother, what is it that divides my being? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe conflict
\n\tis between that which aspires towards consciousness,  <\/span><\/p>\n

\n\tPage \u2013 156<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tthe \u201csattwic\u201d
\n\tpart of the being, and that which lets itself be invaded and governed by the
\n\tinconscience, the \u201ctamasic\u201d part of the being, between that which pushes
\n\tupwards and that which pulls downwards and therefore is subject to all outer
\n\tinfluences.<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, Your
\n\tworld may hurt me, but it cannot give me any enjoyment; I myself too do not
\n\twant any. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is good to
\n\tbe above all enjoyments the world can give, but why accept to be hurt by it?
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tI don’t like
\n\tthis life without any attachments. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIf truly you
\n\tare no longer attached to anything, it is a great yogic realisation and it
\n\twould be wrong of you to complain about it. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tThe whole
\n\tworld is against me and I am in despair. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tWhy do you
\n\twant to think the whole world is against you? This is childish. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy physical
\n\tmind is not yet convinced that human life is capable of overcoming all
\n\tsuffering and even death. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt may be that
\n\thuman life is indeed incapable of it; but for the divine life nothing is
\n\timpossible.  <\/span><\/p>\n

\n\tPage \u2013 157<\/span>
\n\t<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tIs it strange
\n\tthat one should become disgusted with this world? The repetition of the same
\n\tround that is death itself. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThis is one
\n\tway of seeing things; but there is another in which one finds that no two
\n\tthings, no two moments are exactly alike in the world and that everything is
\n\tin perpetual change. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tI do not
\n\tunderstand a phrase in Your Prayers: \u201cand that all are equal infinitesimal
\n\tgrains of dust or identical stars before Eternity\u201d. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tAll the stars
\n\t(spiritually speaking) are the same. I mean that one may call human beings
\n\tgrains of dust if one likes, or compare them to the stars; in either case
\n\tthey are all alike in size and worth before Eternity.   <\/span><\/p>\n

\n\tII<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tBeloved
\n\tMother, guide my steps, illumine my mind, and do not leave, I pray, any
\n\tdistance between You and me. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI too do not
\n\twant any distance between us. But the relation must be a true one, that is,
\n\tbased on union in the divine consciousness. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tOpen your
\n\theart yet wider, yet better, and the distance will disappear.  <\/span><\/p>\n

\n\tPage \u2013 158<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tThis prison
\n\tthat separates me from You and from the Divine must be broken. O Mother, I
\n\tdon’t know what I ought to do. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is in a
\n\tcalm and persevering will that this can be accomplished. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMay my whole
\n\tbeing be only that love which wants to give itself, and which leads me to
\n\tYou. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tKeep this
\n\taspiration and you are sure of victory; you will love me one day with a love
\n\twhich fills you with strength and with joy. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy Mother,
\n\twith all my will and all my effort I want to realise that love which You
\n\thave foreseen in your divine vision. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI shall always
\n\tbe with you in your endeavour. <\/span><\/p>\n

\t<\/p>\n

\n\t <\/span><\/p>\n

\t<\/b><\/p>\n


\n\tMy dear
\n\tMother, I do not say that I love You and belong to You, I must prove it in
\n\tmy actions; without that these would be worthless words behind which a man
\n\tseeks shelter and protection. But even so, I am always Your child. <\/span>
\n\t<\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThat’s good.
\n\tYou are indeed always my child and I expect you to become even more a good
\n\tchild who will be able to tell me in all sincerity and truth: \u201cI love You
\n\tand I am Yours for all eternity.\u201d  <\/span><\/p>\n

\n\tPage \u2013 159<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tO Mother, take
\n\tme with You; I shall seat You for ever in my heart; I could not bear to lose
\n\tYou. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThere is no
\n\tquestion of losing me. We carry in ourselves an eternal consciousness and it
\n\tis of this that one must become aware. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tWhatever the
\n\treason may be, as soon as my consciousness loses You I become joyless and
\n\twithout energy. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tAt no moment
\n\tdo I forget you. Don’t you rather allow too many other influences to come
\n\tbetween you and me? <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, why is
\n\tit so difficult to feel Your Presence constantly near me? In the depths of
\n\tmy heart I know well that without You there is no meaning in life for me;
\n\tyet my mind flits hither and thither as soon as it finds the slightest
\n\toccasion. <\/span><\/i><\/p>\n

\t<\/p>\n

\n\t <\/span><\/p>\n

\t<\/b><\/p>\n

\n\tIt is
\n\tprecisely because of this that you lose the feeling of the Presence. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n

\n\tI am always
\n\twith you, and to become conscious of the inner Presence is one of the most
\n\timportant points of the sadhana. Ask X, he will tell you that the Presence
\n\tis not a matter of faith or of mental imagination, it is a fact, absolutely
\n\tconcrete and as real and tangible to the consciousness as the most material
\n\tphenomenon.  <\/span><\/p>\n

\n\tPage \u2013 160<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tMy beloved
\n\tMother, if only I could convince my ignorant being that it is possible to
\n\tfind You in the centre of my heart. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is not a
\n\tquestion of convincing your heart, you must get the experience of this
\n\tpresence and then you will become aware that in its depths your heart has
\n\talways been conscious of this presence. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tRemove from me
\n\tall obscurity which blinds me, and be always with me. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI am in every
\n\tthought, every aspiration which you turn towards me; for if you were not
\n\talways present in my consciousness you would not be able to think of me. So
\n\tyou may be sure of my presence. I add my blessings. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tBeloved
\n\tMother, how shall I find the source of that Love which will make me feel
\n\tthat the divine Presence is always and everywhere? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tYou must find
\n\tthe Divine first, whether in yourself by interiorisation and concentration,
\n\tor in Sri Aurobindo and me through love and self-giving. Once you have found
\n\tthe Divine you will naturally see Him in all things and everywhere. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n

\n\tThere are two
\n\tways of uniting with the Divine. One is to concentrate in the heart and go
\n\tdeep enough to find there His Presence; the other is to fling oneself in His
\n\tarms, to nestle  <\/span><\/p>\n

\n\tPage \u2013 161<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tthere as a
\n\tchild nestles in its mother’s arms, with a complete surrender; and of the
\n\ttwo the latter seems to me the easier. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy darling
\n\tMother, if the Divine shows Himself to me in exchange for my love for Him
\n\tand the giving of my soul, then it is a very easy thing for me. <\/span><\/i>\n\t<\/p>\n

\n\t <\/span><\/p>\n

\n\tNot only of
\n\tthe soul, but of the whole being, without reserve. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tWho is there
\n\tto hold me back far from You? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tYou yourself.
\n\t<\/span><\/p>\n

\n\t It is quite
\n\tincorrect that I wish to remain far from you; but to be near me you must
\n\tclimb up close beside me, and not expect me to come down so far. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy beloved
\n\tMother, one day You wrote to me that I must climb to the plane where You
\n\tare, to be able to have You intimately, and that I must not expect You to
\n\tcome down here. But Mother, You are so great and remain so high up that it
\n\tseems to me almost impossible to climb up there. There is a world of
\n\tdifference between our two planes. I dare not dream of the moment I shall be
\n\tat your side; You will always be higher, and I shall aspire to You; I shall
\n\tfollow You from plane to plane, but You will be always far from me. This
\n\tpicture does not appear bad to me, because I know there is a great joy in
\n\tseeking; but it is true that my heart will always be thirsty. <\/span><\/i>
\n\t <\/span><\/p>\n

\n\tPage \u2013 162<\/span> <\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tFrom a certain
\n\tpoint of view what you say is true; but there is also a sort of reversal of
\n\tconsciousness in which it comes out of its state of blind and falsifying
\n\tignorance and enters into a state of truth, and when that reversal, that
\n\tconversion takes place, you will feel yourself always close to me. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n


\n\tMy beloved
\n\tMother, is it not possible to meet You on some other plane than the
\n\tphysical? I don’t mean by leaving the body; even when in the body, is it not
\n\tpossible to meet on some other higher plane? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tCertainly,
\n\tthis is quite possible. But one must awaken to the consciousness of these
\n\tplanes. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, I want
\n\tsimply to leave the body; it is the body which separates me from You. <\/span>
\n\t<\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tTo say that it
\n\tis your body which separates you from me is sheer stupidity. It seems to me
\n\tthat actually it is just the opposite, for without the possibility of seeing
\n\tme daily, what contact will you have with me in the present state of your
\n\tconsciousness? Are you capable of feeling me, experiencing concretely my
\n\tpresence, even when your physical eyes do not see me? I don’t think so, for
\n\tif it were so, you would not complain of separation, you would know, on the
\n\tcontrary, that there is no separation and that in the reality of your being
\n\twe are always united. <\/span><\/p>\n

\n\t To think that
\n\tif you leave your body you will come closer to me is a big mistake; for the
\n\tvital being remains what it is, whether the body be alive or dead, and if
\n\tthe vital being is, during one’s life, incapable of feeling the nearness,
\n\tthe deep intimacy, how can one reasonably hope it will suddenly be able to
\n\tdo so just  <\/span><\/p>\n

\n\tPage \u2013 163<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tbecause it has
\n\tleft the body? It is ignorant childishness. <\/span><\/p>\n

\n\tAnd that other
\n\tidea that if the body is changed the next one will necessarily be better, is
\n\talso a mistake. It is only when one has profited fully and to the utmost by
\n\tthe opportunity for progress which life in a physical body represents, that
\n\tone may hope to be reborn in a higher organism. All defection, on the
\n\tcontrary, naturally brings in a diminution of being. <\/span><\/p>\n

\n\t Only the
\n\tresolution to face courageously, in the present existence, all the
\n\tdifficulties, and to overcome them, is the sure means of attaining the union
\n\tyou desire. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy one hope is
\n\tto progress as much as I can, so that my next birth may not be useless like
\n\tthis one. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThis is all
\n\tnonsense; we have not to busy ourselves with the next life, but with this
\n\tone which offers us, till our very last breath, all its possibilities. To
\n\tput off for the next birth what one can do in this life is like putting off
\n\tfor tomorrow what one can do this very day; it is laziness. It is only with
\n\tdeath that the possibility of integral realisation ceases; so long as one is
\n\talive, nothing is impossible. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tWhat cannot be
\n\tacquired or conquered during life can certainly not be done after death. It
\n\tis the physical life which is the true field for progress and realisation.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tBeloved
\n\tMother, I must either be transformed or cease to be.<\/span><\/i><\/p>\n

\n\tPage \u2013 164<\/span> <\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tIt is
\n\timpossible to cease to be; nothing that belongs to the manifested universe
\n\tcan go out of it except through the door of spiritual liberation, that is,
\n\ttransformation. <\/span><\/p>\n

\n\t
\n\t                                                     <\/span><\/p>\n

\n\tIII<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tI often ask
\n\tmyself if there is a truth behind this desire to come close to You. <\/span>
\n\t<\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tYes, there is
\n\tthe Truth of perfect union with the Divine in an identity of consciousness
\n\tand will. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy sweet
\n\tMother, do You say that I ought to overcome this desire to come to You
\n\tphysically? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI have never
\n\tsaid anything of the kind. But you must prepare yourself, purify yourself
\n\twithin, so that this approach may be useful and profitable. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tIf you say I
\n\tam there for you alone, obviously it is egoistic and false; but if you think
\n\tI am there for all my children, that I carry them in my heart, that I want
\n\tto lead them to the Divine and that I am grieved when they move away from
\n\tHim, then this is quite true. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tI have not the
\n\tleast intention of keeping you away from me; I wanted only to remind you
\n\tthat you are not alone in the Ashram and that I have to divide my time among
\n\tall those who have need of me.  <\/span><\/p>\n

\n\tPage \u2013 165<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tIf you are
\n\tphysically far from me and think of me all the time, you will surely be
\n\tnearer to me than if you were seated near me but thinking about other
\n\tthings. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, how
\n\tcan I feel You concretely near me, even when my body is far from You? <\/span>
\n\t<\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tBy
\n\tconcentrating your thought. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tBeloved
\n\tMother, there are twenty-four hours in a day, but I can’t remain at Your
\n\tfeet for more than a few seconds; how can I live? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tGo within into
\n\tyourself, find your psychic being and you will find me at the same time,
\n\tliving in you, life of your life, ever present and ever near, quite
\n\tconcretely and tangibly. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tRemain very
\n\tquiet, open your mind and your heart to Sri Aurobindo’s influence and mine,
\n\twithdraw deep into an inner silence (which may be had in all circumstances),
\n\tcall me from the depths of this silence and you will see me standing there
\n\tin the centre of your being. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tBecause I
\n\tstopped the pranam for two days, you should not think that I was not with
\n\tyou. Wherever you work, physically near or far, I am always with you in
\n\tyour work and in your consciousness<\/i>. You ought to know that.  <\/span><\/p>\n

\n\tPage \u2013 166<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tLife will no
\n\tlonger have any attraction for me if I do not feel that You are with me.
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tBut I am
\n\talways with you. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tDo not leave
\n\tmy heart empty, Mother. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI am always in
\n\tyour heart. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe psychic
\n\tbeing is constantly and invariably in contact with the Divine and never
\n\tloses this contact. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe Divine is
\n\tconstantly present in the psychic being and the latter is quite conscious of
\n\tthis. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tThe psychic
\n\tbeing is asleep in me. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe psychic
\n\tbeing is not asleep. It is the connection with it which is not well
\n\testablished because the mind makes too much noise and the vital is too
\n\trestless. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, if the
\n\tpsychic always feels the Divine Presence, why does the human being cry and
\n\tlament the lack of this Presence? <\/span><\/i>
\n\t <\/span><\/p>\n

\n\tPage \u2013 167<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\t I have already
\n\ttold you that it is because the contact between the outer consciousness and
\n\tthe psychic consciousness is not well established. He in whom this contact
\n\tis well established is always happy. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tThe suffering
\n\twe experience proves that the psychic being is far away from the Divine.    
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\t It is not the
\n\tpsychic being which suffers, it is the mind, the vital and the ordinary
\n\tconsciousness of ignorant man. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tAbout ten or
\n\televen years ago I had an experience in Your presence and through You. I was
\n\tin a great difficulty and was feeling quite lost. Suddenly I felt something
\n\tthat rose from the depths of my being, through a crowd of obstacles, and
\n\twhen this thing had come out above, all was changed in me; then I was in joy
\n\tand peace and all difficulties suddenly disappeared. Since that day I have
\n\tnot had any difficulty which could bar my way. <\/span><\/i><\/p>\n

 What
\n\twas this thing, Mother? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tCertainly it
\n\twas the psychic being, but it became active only through my intervention.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tNow, if you
\n\tdon’t like me to show you your faults, I can very well stop doing it. But
\n\tthen you should no longer ask me to help you to progress, for you cannot on
\n\tthe one hand ask me to intervene and on the other refuse my intervention.  <\/span><\/p>\n

\n\tPage \u2013 168<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tIf you are
\n\tvexed by what I tell you, it proves that you do not wish to progress, and
\n\tconsequently that it is not necessary for me to make you aware of what is to
\n\tbe changed in you. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tI feel,
\n\tMother, that I am a very frivolous fellow; won’t You change me? <\/span><\/i>\n\t<\/p>\n

\n\t <\/span><\/p>\n

\n\tI would be
\n\tvery happy to change you, but are you quite sure that what is frivolous in
\n\tyou wants to change? <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tHow do you
\n\texpect me to help you if you have no trust in me! <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tI shall never
\n\tbe able to realise fully this relationship which exists eternally, if You
\n\tdon’t help me to do it. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tMy help is
\n\tthere completely; you have only to open yourself to it with confidence and
\n\tyou will receive it. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tYes, my help
\n\tis with you to master all the movements which are opposed to the Divine.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tI have not the
\n\tleast intention in the world to push you into a corner, and if I had not the
\n\tfull assurance that you can overcome all these difficulties, I would not
\n\teven have mentioned them. <\/span>
\n\t <\/span><\/p>\n

\n\tPage \u2013 169<\/span>
\n\t<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tIt is no good
\n\ttelling someone, \u201cYou have such and such a fault\u201d, if it does not help him
\n\tto correct it. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tThis morning I
\n\twas thinking I would get another blow from You. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI don’t see
\n\twhy I should give you blows I don’t give them for the pleasure of giving
\n\tthem, but only when they are altogether indispensable. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tAfter all, my
\n\twhole life is consecrated to You; I shall remain very calm without bothering
\n\tabout what happens to me. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThat’s very
\n\tgood, but if you were to add to this the idea that I know you and love you
\n\tbetter than you yourself do and that I know better than you what is good for
\n\tyou then that would be perfect. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother of joy,
\n\tI am surprised to find that there are people who think that You call only
\n\tthose sadhaks who cannot receive Your Grace from afar; and that it is a sign
\n\tof weakness on the part of those who see You from time to time. <\/span><\/i>\n\t<\/p>\n

\n\t <\/span><\/p>\n

\n\tDon’t bother
\n\tabout what people believe or say; it is almost always ignorant stupidities.
\n\t<\/span><\/p>\n

\n\t I always
\n\twonder that people imagine they can know the reasons for my actions! I act
\n\tdifferently for each one, <\/span>
\n\taccording to
\n\tthe needs of his particular case. <\/span><\/p>\n

\n\tPage \u2013 170<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tI don’t think
\n\tit would be bad to let You know about a thought, an idea which goes on in
\n\tme, even if this idea, this thought is bad. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tOn the
\n\tcontrary, it is good to let me know immediately. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tNothing is
\n\tbetter than a confession for opening the closed doors. Tell me what you fear
\n\tmost to tell me, and immediately you will feel yourself closer to me. <\/span>\n\t<\/p>\n

\n\t <\/span><\/p>\n

\n\tIV<\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe Divine is
\n\tinfinite and innumerable, and consequently the ways of approaching Him are
\n\talso infinite and innumerable, and on the manner of one’s approach to the
\n\tDivine depends what he receives and knows of the Divine. The bhakta meets a
\n\tDivine full of affection and sweetness, the wise man will find a Divine full
\n\tof wisdom and knowledge. He who fears meets a severe Divine, and he who is
\n\ttrusting finds the Divine a friend and protector and so on in the infinite
\n\tvariety of possibilities. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tFear nothing<\/span><\/i>:
\n\tthe Divine always answers every sincere aspiration and never refuses what is
\n\toffered to Him whole-heartedly; thus you may live in the peace of the
\n\tcertitude that you are accepted by the Divine.  <\/span><\/p>\n

\n\tPage \u2013 171<\/span><\/p>\n

\t
\n\t<\/b><\/p>\n

\n


\n\tBeloved
\n\tMother, how to master this lethargy that overcomes me? I do not live,
\n\tMother, I just exist in some way. Mother, I must find something which can
\n\tdivert me. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is
\n\tcertainly not with such a state of mind that you can hope to find the Divine
\n\tPresence. Far from seeking to fill your heart with frivolities in order to
\n\t\u201cdivert\u201d it, you must with a great obstinacy empty it of everything,
\n\tabsolutely everything, both great and small, so that the power of that great
\n\temptiness may attract the Marvellous Presence. One must know how to pay this
\n\tsupreme Grace the price it deserves. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tOf each one is
\n\tasked only what he has, what he is, nothing more, but also nothing less.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tYou are right
\n\tto want to create the emptiness in you; for you will soon discover that in
\n\tthe depths of this emptiness is the Divine. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tIf I find some
\n\tsolace in books, how can I say that nothing sustains me and that I am
\n\tplunged in the divine life through an absolute emptiness? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\t\u201cThe absolute
\n\temptiness\u201d is more of an image than a reality. It is better to keep in one’s
\n\theart a high aspiration rather than an obscure somnolence.  <\/span><\/p>\n

\n\tPage \u2013 172<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tWhen I try to
\n\tlook within myself, I find there a being that is detached from everything, a
\n\tgreat indifference reigns there. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIndifference
\n\tis a stage of development which must lead to a perfect equality of soul.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMother, my
\n\tlife is dry, it was always so; the dryness of my life constantly increases.
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThis does not
\n\tdepend upon any outer circumstance but on your inner state. It happens
\n\tbecause you live in a very superficial region of your mind. You must try to
\n\tfind some depth in your consciousness and dwell there. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is
\n\tcertainly not by becoming morose and melancholy that one draws near the
\n\tDivine. One must always keep in one’s heart an unshakable faith and
\n\tconfidence and in one’s head the certitude of victory. Drive away these
\n\tshadows which come between you and me and hide me from your sight. It is in
\n\tthe pure light of certitude that you can become conscious of my presence.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe sadder you
\n\tare and the more you lament, the farther you move away from me. The Divine
\n\tis not sad and to realise the Divine you must reject far from yourself all
\n\tsadness and all sentimental weakness.  <\/span><\/p>\n

\n\tPage \u2013 173<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n


\n\tSweet Mother,
\n\tI am happy because I love You and because I suffer a little in loving You.
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tI don’t see
\n\tthe need of your suffering. Psychic love is always peaceful and joyous; it
\n\tis the vital which dramatises and makes {172itself unhappy without any
\n\treason. I hope, indeed, that you will soon become conscious of my presence
\n\talways near you, and that it will give you peace and joy. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tMy most
\n\tbeloved Mother, the idea of separation opens between You and me like a
\n\tfrightening abyss. I am not satisfied; from where does this dissatisfaction
\n\tcome? <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is always
\n\tthe vital being which protests and complains. The psychic being works with
\n\tperseverance and ardour to make the union an accomplished fact, but it never
\n\tcomplains, and knows how to wait for the hour of realisations to come.
\n\t<\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is the
\n\tvital which asks and asks and is never satisfied The psychic, the true deep
\n\tfeelings are always satisfied and never ask for anything. The psychic feels
\n\tmy constant presence, is aware of my love and solicitude, and is always
\n\tpeaceful, happy and satisfied. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThere is a joy
\n\tin seeking, a joy in waiting, a joy in aspiring, at least as great as in
\n\tpossessing.  <\/span><\/p>\n

\n\tPage \u2013 174<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\t Indeed,
\n\tnothing brings more happiness than a pure and disinterested love. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe true
\n\tdivine love is above all quarrels. It is the experience of perfect union in
\n\tan invariable joy and peace. <\/span><\/p>\n

\n\t <\/p>\n

\n\tRadha is the
\n\tsymbol of loving consecration to the Divine. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tKeep always
\n\tyour balance and a calm serenity; it is only thus that one can attain the
\n\ttrue Union. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tIt is in your
\n\tsoul that the calmness can be found and it is by contagion that it spreads
\n\tthrough your being. It is not steady because the sovereignty of your soul is
\n\tnot yet definitively established over all the being. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tI don’t see
\n\tanything wrong in not being sentimental; nothing is further from true love,
\n\tthe divine love, than sentimentality. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tAll will be
\n\tdone, Mother, but why is my heart becoming more and more dry and hard?
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tAre you quite
\n\tsure it is so dry and hard? Don’t you call \u201cdry  <\/span><\/p>\n

\n\tPage \u2013 175<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

\t<\/b><\/p>\n

\n\tand hard\u201d an
\n\tabsence of sentimentality, that is, of a weak and superficial emotionalism?
\n\t<\/span><\/p>\n

\n\t True love is
\n\tsomething very deep and very calm in its intensity; it may very well not
\n\tmanifest itself through outer effusiveness. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\t             To love is not
\n\tto possess, but to give oneself. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n


\n\tI don’t
\n\texperience a violent and uncontrollable love for anyone; nobody attracts me.
\n\tAnd it is because of this that I told You I was losing all human feelings.
\n\t<\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThis can
\n\thardly be called a loss; I consider it an inestimable gain. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tA love which
\n\tis sufficiently strong can make a person the slave of the beloved. <\/span>
\n\t<\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tYou speak here
\n\tof vital love, but certainly not of psychic love and still less of the
\n\tDivine Love. <\/span><\/p>\n

\n\t <\/span><\/p>\n


\n\tThe person I
\n\tlove belongs to me. <\/span><\/i><\/p>\n

\n\t <\/span><\/p>\n

\n\tThis is a very
\n\tugly love, quite egoistic. <\/span><\/p>\n

\n\t <\/span><\/p>\n

\n\tThe Ashram is
\n\tnot a place for being in love with anyone. If you <\/span>
\n\t
\n\t <\/span><\/p>\n

\t<\/b><\/p>\n

\n\tPage \u2013 176<\/span><\/p>\n

\t<\/p>\n

\n\t\t<\/p>\n
\n\t\t<\/span><\/div>\n

<\/b><\/p>\n

want to
\nlapse into such a stupidity, you may do so elsewhere, not here. <\/span><\/p>\n

 <\/span><\/p>\n

It is not
\nthis person or that who attracts you it is the eternal feminine in the lower
\nnature which attracts the eternal masculine in the lower nature and creates an
\nillusion in the mind; it is the great play, obscure and semi-conscious, of the
\nforces of unillumined nature; and as soon as one succeeds in escaping from its
\nblind and violent whirlwind, one finds very quickly that all desires and all attractions
\nvanish; only the ardent aspiration for the Divine remains. <\/span><\/p>\n

 <\/span><\/p>\n

My beloved Mother, the
\nwhole day I thought of nothing else except that red rose which signifies \u201cHuman
\npassions changed into love for the Divine\u201d. I want to know precisely what the
\nhuman passions are. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

By \u201cpassion\u201d
\nwe mean all the violent desires which take possession of a man and finally
\ngovern his life the drunkard has the passion for drink, the debauchee the
\npassion for women, the gambler the passion for dice, etc. If one human being
\nfeels a violent and uncontrollable love for another, this is called a passion,
\nand it is of this we are speaking; it is this impassioned love which human
\nbeings feel for one another that must be changed into love for the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

Sensations
\nbelong to the vital domain and to that part of it which is expressed through
\nthe nerves of the body. It is sentiments and emotions which are characteristic
\nof the heart. It is always preferable
\nnot to live in the sensations but to consider them as something outside
\nourselves, like the clothes we wear. <\/span><\/p>\n

\nPage \u2013 177<\/span><\/p>\n

<\/p>\n
\n

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

V<\/span><\/b><\/p>\n

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

Be
\ncourageous and do not think of yourself so much. It is because you make your
\nlittle ego the centre of your preoccupation that you are sad and unsatisfied.
\nTo forget oneself is the great remedy for all ills. <\/span><\/p>\n

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

Certainly it
\nis always better not to be too busy with oneself. <\/span><\/p>\n

 <\/span><\/p>\n

An excessive
\ndepreciation is no better than an excessive praise. True humility lies in not
\njudging oneself and in letting the Divine determine our real worth. <\/span><\/p>\n

 <\/span><\/p>\n

Perhaps my vanity was
\nbetter than this humility which so casts me down. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You must
\navoid the one as carefully as the other. <\/span><\/p>\n

 <\/span><\/p>\n

My most beloved Mother,
\nan introspection has revealed to me many things. There is a jealousy in me
\nwhich blinds me; another part in me is very vain, it gives me the idea that I
\nhave already reached my goal. <\/span><\/i> <\/span><\/p>\n

\nPage \u2013 178<\/span><\/p>\n

<\/p>\n
\n

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

You have
\njust given a very correct description, but it becomes useful only from the
\nmoment you resolve that it is no longer going to be like this, and that you will
\nstrive to conquer your two great enemies: jealousy and vanity. The more we
\nadvance on the road, the more modest we become, and the more we find that we
\nhave done nothing in comparison with what remains to be done. <\/span><\/p>\n

 <\/span><\/p>\n

It is when
\none feels like a blind man that one begins to be ready for the illumination. <\/span><\/p>\n

 <\/span><\/p>\n

Formerly I used to
\nrepeat to myself: \u201cI am one of the greatest sadhaks.\u201d Now I tell myself: \u201cI am
\nnobody.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The best
\nthing is not to think oneself either great or small, very important or very
\ninsignificant; for we are nothing in ourselves. We must want to be only what
\nthe divine Will wants of us. <\/span><\/p>\n

 <\/span><\/p>\n

All my good intentions,
\nsince my childhood, have been of no worth. My nature is just what it was when I
\nwas a child. I can scarcely hope that it will be transformed; and after all, is
\nit worth the trouble to try and transform it? It is better not to think of this
\npersonal nature as mine; not to identify myself with it is the best remedy I
\ncan find against the lower and inconscient nature. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Nothing of
\nall this is the right attitude. So long as you oscillate between wanting to
\ntransform yourself and not wanting to transform yourself making an effort to
\nprogress and becoming indifferent to all effort through fatigue \u2013 the true
\nattitude will not be there.
\n <\/span><\/p>\n

\nPage \u2013 179<\/span><\/p>\n

<\/p>\n
\n

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

\nAll your observations should lead you to one certainty, that by oneself
\none is nothing and can do nothing. Only the Divine is the life of our life, the
\nconsciousness of our consciousness, the Power and Capacity in us. It is to Him
\nthat we must entrust ourselves, give ourselves without reserve, and it is He
\nwho will make of us what He wants in His infinite wisdom.  <\/span><\/p>\n

VI<\/span><\/b><\/p>\n

 <\/span><\/p>\n

My sweet beloved Mother,
\nI read in the Conversations: \u201cConcentration alone will lead you to this goal.\u201d
\nShould one increase the time of meditation? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Concentration
\ndoes not mean meditation; on the contrary, concentration is a state one must be
\nin continuously, whatever the outer activity. By concentration I mean that all
\nthe energy, all the will, all the aspiration must be turned only towards the
\nDivine and His integral realisation in our consciousness. <\/span><\/p>\n

 <\/span><\/p>\n

To keep
\nconstantly a concentrated and in-gathered attitude is more important than
\nhaving fixed hours of meditation. <\/span><\/p>\n

 <\/span><\/p>\n

It would have been
\nbetter to have sat in my chair and thought about the moonlight playing upon the
\nwater. <\/span><\/i><\/p>\n

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

\u00a0<\/span>Or, better still, not to have thought at all
\nbut contemplated the Divine Grace.  <\/span><\/p>\n

\nPage \u2013 180<\/span><\/span><\/b><\/p>\n

<\/p>\n
\n

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

If you do
\nyour work as an offering which you lay in all sincerity at the feet of the
\nDivine, work will do you as much good as meditation. <\/span><\/p>\n

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

Perhaps I am mistaken in
\nbelieving that I shall find myself close to you more rapidly by dissolving my
\nbeing than by mixing with many people and doing much work. <\/span><\/i><\/p>\n

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

I have had
\nthe experience myself that one can be fully concentrated and be in union with
\nthe Divine even while working physically with one’s hands; but naturally this
\nasks for a little practice, and for this the most important thing to avoid is
\nuseless talking. It is not work but useless talk which takes us away from the
\nDivine. <\/span><\/p>\n

 <\/span><\/p>\n

All depends
\nnot on what one does but on the attitude behind the action. <\/span><\/p>\n

 <\/span><\/p>\n

If in all
\nsincerity one acts only to express the Divine Will, all actions without
\nexception can become unselfish. But so long as one has not reached this state,
\nthere are actions which are more helpful for the contact with the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

The yogic
\nlife does not depend on what one does but on how one does it; I mean it is not
\nso much the action which counts as the attitude, the spirit in which one acts.
\nTo know how to give  <\/span><\/p>\n

\nPage \u2013 181<\/span><\/p>\n

<\/p>\n
\n

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

yourself
\nentirely and without egoism while washing dishes or serving a meal brings you
\nmuch nearer the Divine than doing what men call \u201cgreat things\u201d in a spirit of
\nvanity and pride.<\/span><\/p>\n

 <\/span><\/p>\n

First of all I must know
\nif this work can be a means of my coming a little closer to You. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not
\nthe work, any work, in itself which can bring you close to me. It is the spirit
\nin which it is done that is important.<\/span><\/p>\n

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

Mother, which is this
\nbeing that receives happily any work from You? Which is this being that loves
\nYou? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is that
\npart of your being which is under the influence of the psychic and obeys the
\nDivine impulsion. <\/span><\/p>\n

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

Do I serve You as best I
\ncan? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You serve me
\nas best you can, but your best of tomorrow must be better than your best of
\ntoday. <\/span><\/p>\n

 <\/span><\/p>\n

Without
\ndiscipline it is impossible to realise anything on the physical plane. If your
\nheart were not willing to submit to the strict discipline of beating regularly
\nand constantly, you would not be able to live upon earth. <\/span><\/p>\n


\n    <\/span><\/font>
\nThe great realisers have
\nalways been the great disciplined men. <\/span> <\/span><\/p>\n

\nPage \u2013 182<\/span><\/p>\n

<\/p>\n
\n

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

It is not
\nthat there is a dearth of people without work in the Ashram; but those who are
\nwithout work are certainly so because they do not like to work; and for that disease
\nit is very difficult to find a remedy \u2013 it is called laziness <\/span><\/p>\n

 <\/span><\/p>\n

The body is naturally
\nphlegmatic. But in working for You it will cease being \u201ctamasic\u201d. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, this is
\njust what will happen. <\/span><\/p>\n

 <\/span><\/p>\n

I try always to be more
\ncareful, but things get spoilt in my hands. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, this
\nhappens often; but you must call in more and more peace and let it enter into
\nthe cells of the body; then the suggestion of awkwardness can no longer have
\nany effect. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, X has broken a
\nporcelain bowl. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yesterday
\nyou were surprised that she had never broken anything, \u2013 naturally today she
\nhas broken something; this is how mental formations work. That is why one must
\nstate only what one wishes to see realised. <\/span><\/p>\n

 <\/span><\/p>\n

You must
\nabstain from thinking about a person when you cannot think anything good about
\nhim. <\/span><\/p>\n

             
\n
\n <\/span>Page \u2013 183<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

<\/p>\n
\n

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

\n VII<\/span><\/b> <\/span><\/p>\n

\n <\/p>\n

I must find out how I
\ncan consecrate this being to You. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Keep always
\nburning in you the fire of aspiration and purification which I have kindled
\nthere. <\/span><\/p>\n

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

Without perseverance one
\nnever attains anything. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Because a
\nthing is difficult it does not mean that one should give it up; on the
\ncontrary, the more difficult a thing is, the greater must be the will to carry
\nit out successfully. <\/span><\/p>\n


\n    <\/span><\/font>
\nOf all things the most
\ndifficult is to bring the divine consciousness into the material world. Must
\nthe endeavour then be given up because of this? <\/span><\/p>\n

 <\/span><\/p>\n

Our way is very long,<\/i> and it is indispensable to
\nadvance calmly without asking oneself at every step whether one is advancing. <\/span><\/p>\n

 <\/span><\/p>\n

If you
\npersevere you are sure to succeed; as for my help you may rest assured it is
\nalways with you, and one never calls in vain. <\/span><\/p>\n

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

If you
\nresolve to do it, my force will be there to back up your effort. <\/span> <\/span><\/p>\n

\nPage \u2013 184<\/span><\/p>\n

<\/p>\n
\n

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

You would be
\nwrong to get disturbed; nothing is done arbitrarily, and things get realised
\nonly when they are the expression of an inner truth. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, your
\nmind gets too excited about things. It makes formations (it thinks forcefully:
\nthis must be like that, that must be otherwise, etc.) and unknowingly it clings
\nto its own formations in such a way that when they are contradicted it gets a
\nshock and this gives it pain. It must become calm and develop the habit of
\nremaining quiet. <\/span><\/p>\n

 <\/span><\/p>\n

Have faith
\nin the Divine Grace and the hour of liberation will be hastened. <\/span><\/p>\n

 <\/span><\/p>\n

It is
\nabsolutely false that anything human can heal a human evil. <\/span><\/p>\n


\n    <\/span><\/font>
\n
\nOnly the Divine<\/span><\/i> can heal.
\nIt is in Him alone<\/i> that one must seek
\nhelp and support, it is in Him alone<\/i>
\nthat one must put all one’s hope. <\/span><\/p>\n

 <\/span><\/p>\n

All my power
\nis with you to help you; open yourself with a calm confidence, have faith in
\nthe Divine Grace, and you will overcome all your difficulties. <\/span><\/p>\n

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

Do not
\nworry, only keep in you always the will to do things well. <\/span> <\/span><\/p>\n

\nPage \u2013 185<\/span><\/p>\n

<\/p>\n
\n

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

Why accept
\nthe idea of being weak? It is this which is bad. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, it is
\nin a calm and patient confidence that lies the certitude of victory. <\/span><\/p>\n

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

Confidence in the Divine
\nI do not lack, but it is perhaps my ego which unceasingly says that I cannot
\naccomplish what the Divine wants of me. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, and as
\nsoon as the ego surrenders and abdicates, this fear disappears giving place to
\nthe calm assurance that nothing is impossible. <\/span><\/p>\n

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

\u00a0<\/span>\u201cYou will overcome all your difficulties\u201d I
\nrepeat this; only my whole being does not accept it. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you
\nrepeat it with sufficient constancy, the recalcitrant part will at last be
\nconvinced. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, you are
\nright to have hope; it is hope which builds happy futures. <\/span><\/p>\n

 <\/span><\/p>\n

I have quite forgotten
\nmy past. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, one
\nmust forget one’s past. \u00a0<\/span><\/span><\/p>\n

\nPage \u2013 186<\/span><\/span><\/p>\n

\n

\n\tBut why
\ntorment yourself so much? Be calm, don’t get disturbed, remember that the
\nconditions of our life are not quite ordinary conditions, and keep your trust
\nin the Divine Power to organise all and do all through the human instruments
\nwhich are open to His influence. <\/span><\/p>\n

 <\/span><\/p>\n

Be with me, Mother,
\nwithout You I am weak, very weak and fearful. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One must
\nhave no fear, victory is for him who is without fear; I am always with you to
\nguide and protect you. <\/span><\/p>\n

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

One must
\nhave no fear \u2013 fear is a bad counsellor; it acts like a magnet and attracts
\nwhat we fear. One must, on the contrary, keep a calm certitude that sooner or
\nlater all will be well. <\/span><\/p>\n

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

To be
\npessimistic has never been of any use except to attract towards oneself just
\nthe things one fears. One must, on the contrary, drive off all pessimistic
\nthoughts and compel oneself to think only of what one wants to happen.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span> <\/span><\/p>\n

VIII<\/span><\/b><\/p>\n

 <\/span><\/p>\n

My adored
\nMother, Sri Aurobindo’s last letter made me think much. The most obvious sign
\nof the action of an adverse force\\is this that I want to learn to see in myself
\nand others.  <\/span><\/p>\n

\nPage \u2013 187<\/span> <\/span><\/p>\n

<\/p>\n
\n

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

1st sign:
\nOne feels far away from Sri Aurobindo and me. <\/span><\/p>\n

2nd: One
\nloses confidence, begins to criticise, is not satisfied. <\/span><\/p>\n

3rd: One
\nrevolts and sinks into falsehood. <\/span><\/p>\n

 <\/span><\/p>\n

Do not
\ngrieve. Always the same battle must be won several times, especially when it is
\nwaged against the hostile forces. That is why one must be armed with patience
\nand keep faith in the final victory. <\/span><\/p>\n

 <\/span><\/p>\n

My beloved Mother, can
\nthe adverse forces act effectively against the terrestrial evolution without
\nusing a human being as an intermediary? <\/span><\/i><\/p>\n

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

It is not
\nimpossible, but it is easier for them to find a human instrument. <\/span><\/p>\n

 <\/span><\/p>\n

It is good
\nto be confident and to have a living and steady faith. But in the matter of the
\nadverse forces, it is good to be always vigilant and sincere. <\/span><\/p>\n

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

Mother, what attitude
\nshould I take towards women? There is a part in me which prompts me to go to X.
\nThis recalcitrant part advises me to do so, telling me that this is the best
\nmeans of overcoming an attraction, whether small or great. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is
\nchildish; it is always the same trap of the adverse forces;  <\/span><\/p>\n

\nPage \u2013 188<\/span><\/p>\n

<\/p>\n
\n

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

if, instead
\nof expressing their advice under cleverly perverted forms, they were to speak
\nof things as they are, it would come to something like this: \u201cContinue to drink
\nin order to stop being a drunkard\u201d or better: \u201cContinue to kill to stop being a
\nmurderer!\u201d <\/span><\/p>\n

 <\/span><\/p>\n

One must
\nnever be afraid, and if the adverse forces try to lodge themselves in your
\nlower nature, you have only to dislodge them, calling me to your help. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, last night I had
\na nightmare and was almost frightened. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One must
\nnever be afraid. Even in your sleep you must be able to remember me and call me
\nto your help if there is some danger. You will see that the nightmares will
\nvanish. <\/span><\/p>\n

 <\/span><\/p>\n

It seemed to me that
\nthere was someone in my room who wanted to suck my blood; I wanted to stretch
\nmy left hand to him so that he could do so. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you start
\nfeeding the adverse forces, they will exact more and more and will never be
\nsatisfied. <\/span><\/p>\n

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

Y told me that very often he becomes an instrument of the adverse
\nforces.<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 189<\/span><\/p>\n

<\/p>\n
\n

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

Much of this
\nis his own imagination; if he thought less of these so-called vital beings,
\nmost of them would be immediately dissolved. <\/span><\/p>\n

 <\/span><\/p>\n

If I can remain peaceful
\nin the face of all circumstances, I can be sure that the hostile force is far
\nfrom me. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, on
\ncondition that the \u201cpeace\u201d is not that of a hardening but of a conscious force.
\n<\/span><\/p>\n

 <\/span><\/p>\n

Mother, I do not quite
\nunderstand what a peace of \u201chardening\u201d means. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I am
\nspeaking of the peace experienced by those who are utterly insensible and
\nindifferent to the misfortunes of the world and the suffering of others, those
\nwho have turned their hearts to stones and are incapable of compassion.  <\/span><\/p>\n

IX<\/span><\/b><\/p>\n

 <\/span><\/p>\n

If I could detach myself
\nentirely from this outer world, if I could be quite alone, I would master this
\ndepression which I cannot shake off. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is not
\nat all correct; the experience of all recluses, all ascetics, proves indisputably
\nthe contrary. The difficulty comes from oneself, from one’s own nature, and one
\ntakes it along wherever one goes, whatever the conditions one may be in. There
\nis but one way of getting out of it is to conquer the difficulty, overcome
\none’s lower nature. And is this not easier here, with a
\nconcrete and tangible help, than all alone, without anyone to shed light on the
\npath and guide the uncertain footsteps? <\/span><\/p>\n

\nPage \u2013 190<\/span><\/p>\n

<\/p>\n
\n

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

My darling Mamma, I want
\nto lead a pure life and I shall do all I can to progress towards the divine
\nlife. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This does
\nnot depend so much on outer conditions, but above all on the inner state. <\/span><\/p>\n


\n    <\/span><\/font>
\nA pure being is always
\npure, in all circumstances. <\/span><\/p>\n

 <\/span><\/p>\n

You will admit that one
\ncan’t live with others without being influenced more or less by them. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, this is
\nwrong! It is true of the ordinary life but not of a yogi. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, if my
\ncompany is not good for others, should I not dissociate myself from everyone? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It would be
\nmuch better to dissociate yourself from the tendency to fall into your ordinary
\nconsciousness. <\/span><\/p>\n

 <\/span><\/p>\n

What will be the result
\nif I meditate on the thought that there is no difference between a certain
\nthing, no matter which, and me; for the Divine is as much present in that thing
\nas in me? <\/span><\/i> <\/span><\/p>\n

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

<\/p>\n
\n

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

\n Probably a
\ndisastrous result; that is, a passive opening to all sorts of influences, most
\nof which are hardly commendable. <\/span><\/p>\n

 <\/span><\/p>\n

A yogi ought to accept
\nand digest all dirt with a perfect equality. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Why? I don’t
\nsee that this is necessary. The effort which would be needed to become immune
\nfrom the effects of dirt can be utilized much more profitably elsewhere. <\/span><\/p>\n

 <\/span><\/p>\n

Mother dearest, You make
\nme very happy and I would like to see everybody as happy as I. <\/span><\/i><\/p>\n

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

Of course,
\nthis shows very good feelings. But a certain amount of knowledge must be added
\nto these sentiments. For, to communicate peace and joy to others is not so
\neasy, and unless one has within oneself an unshakable peace and joy, there is a
\ngreat risk of losing what one has rather than passing it on to others. <\/span><\/p>\n

 <\/span><\/p>\n

My heart is full of
\ncompassion for others and I am not insensible to their suffering, but what’s
\nthe good of this feeling if I cannot come to their aid in their suffering? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One cannot
\nhelp others to overcome their sorrows and sufferings unless one has overcome
\nall this in oneself and is master of one’s feelings and reactions. \u00a0<\/span><\/span><\/p>\n

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

<\/p>\n
\n

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

It is to
\npurify your own heart that you must work, instead of passing your time in
\njudging what others do or don’t do. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, one
\nmust distrust superficial and baseless judgments. <\/span><\/p>\n

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

It is just
\nwhen one is innocent that one ought to be most indifferent to ill-treatment,
\nbecause there is nothing to blame oneself for and one has the approbation of
\none’s conscience to console oneself. <\/span><\/p>\n

 <\/span><\/p>\n

It would be
\nmuch better for you not to busy yourself with what others say. <\/span><\/p>\n

 <\/span><\/p>\n

Surely those
\nwho have courage must have some for those who have none. <\/span><\/p>\n

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

I nearly got angry and
\nit was with an effort that I controlled myself. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is very
\ngood to control one’s anger. Even if it were only to learn to do so, these
\ncontacts with others are useful. <\/span><\/p>\n

 <\/span><\/p>\n

I do not
\nknow of anything more foolish than these quarrels in  <\/span><\/p>\n

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

<\/p>\n
\n

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

which
\neverybody is in the wrong. And is there anything more ridiculous than ruffled amours-propres<\/i>? <\/span><\/p>\n

 <\/span><\/p>\n

In keeping
\nquiet one never risks doing anything wrong, while one has nine chances out of
\nten of saying something stupid when one speaks. <\/span><\/p>\n

 <\/span><\/p>\n

It is never
\ngood to tell a lie, but here its results cannot but be disastrous, for
\nfalsehood is the very symbol of that which wants to oppose the divine work of
\nTruth. <\/span><\/p>\n

 <\/span><\/p>\n

X<\/span><\/b><\/p>\n

 <\/span><\/p>\n

Health is
\nthe outer expression of a deep harmony, one must be proud of it and not despise
\nit. <\/span><\/p>\n

 <\/span><\/p>\n

Why imagine
\nalways that one is ill or is going to be ill and thus open oneself to all kinds
\nof bad suggestions? There is no reason to be ill and I don’t see why you should
\nbe so. <\/span><\/p>\n

 <\/span><\/p>\n

Mother dearest, I have
\ncaught a cold. Should I take my bath as usual? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Do as you
\nlike, this is not of much importance; but what is important is to cast off
\nfear. It is fear which makes one fall ill and it is fear which makes healing so
\ndifficult. All fear must be <\/span><\/p>\n

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

<\/p>\n
\n

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

\n overcome and
\nreplaced by a complete trust in the divine Grace. <\/span><\/p>\n

\n <\/p>\n

For several days there
\nhas been pain in the nape of the neck; I am tired of the remedies our
\ndispensary gives me. I rely on Your Will alone to rid me of this illness. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One must
\nhave an unshakable faith to be able to do without medicines. <\/span><\/p>\n

 <\/span><\/p>\n

One must
\nnever lose hope or faith there is nothing incurable, and no limit can be set to
\nthe power of the Divine. <\/span><\/p>\n

 <\/span><\/p>\n

One must
\nfind the inner peace and keep it constantly. In the force this peace brings,
\nall these little miseries will disappear. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, the inherent
\ntendency of the material body is to dissolve, and the mind helps it; how will
\nYou be able to stop the natural propensity of my body to disintegration? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It must
\nbecome aware of the immortality of the elements constituting it (which is a
\nscientifically recognised fact), then it must submit itself to the influence
\nand the will of the psychic being which is immortal in its very nature. <\/span><\/p>\n

 <\/span><\/p>\n

Beloved Mother, do You
\ngrant that it is possible to do without food? <\/span><\/i> <\/span><\/p>\n

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

<\/p>\n
\n

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

For food to
\nbe no longer necessary, the body would have to be completely transformed and no
\nlonger subject to any of the laws governing it at present. <\/span><\/p>\n

 <\/span><\/p>\n

I don’t see
\nwhy people should feel guilty because they are hungry. If food is prepared, it
\nis for eating. <\/span><\/p>\n

 <\/span><\/p>\n

My most beloved Mother,
\nI think it would be better to avoid a party of this kind. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Evidently,
\nthis creates an atmosphere in which food predominates; this is not very
\nconducive to spiritual life. <\/span><\/p>\n

 <\/span><\/p>\n

XI<\/span><\/b><\/p>\n

 <\/span><\/p>\n

The vital is
\nat once the place of desires and energies, impulses and passions, of cowardice,
\nbut also of heroism to bridle it is to turn all this towards the divine Will
\nand submit it to this Will. <\/span><\/p>\n

 <\/span><\/p>\n

The vital being seeks
\nonly power material possession and terrestrial power. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This also is
\nfalse. The higher part of the vital being, like the higher part of the mental
\nbeing, aspires for the Divine and suffers when far from Him.  <\/span><\/p>\n

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

<\/p>\n
\n

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

This desire to live in
\nan intellectual atmosphere doesn’t it show that my mind can govern the vital? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, it only
\nshows that in your consciousness the mind takes a bigger place than the vital.
\nWhat I call the domination of the mind over the vital is when the latter takes
\nno initiative, accepts no impulse which has not been first sanctioned by the
\nmind, when no desire, no passion arises unless the mind thinks it good; and if
\nan impulse of desire, passion or violence comes from outside, it is enough that
\nthe mind intervenes for it to be immediately controlled. <\/span><\/p>\n

 <\/span><\/p>\n

Mother dearest, the
\nvital desires will vanish as gradually my body becomes weaker, won’t they? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Certainly
\nnot; quite on the contrary, to be able to conquer the desires of the vital one
\nmust have an excellent physical equilibrium and sound health. <\/span><\/p>\n

 <\/span><\/p>\n

In the vital
\nworld attraction and repulsion are the right and wrong sides of the same thing
\nand always indicate an attachment. One must persistently turn away one’s
\nthought from its object. <\/span><\/p>\n

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

Should one always avoid
\na circumstance which is conducive to undesirable impulses? Or should one rather
\naccept the circumstance and try to be its master? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is always
\nbetter to avoid the temptation.  <\/span><\/p>\n

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

<\/p>\n
\n

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

One has only
\nto persist with a calm confidence and the vital will stop going on strike. <\/span><\/p>\n

 <\/span><\/p>\n

Depression
\nis always unreasonable and leads nowhere. It is the most subtle enemy of yoga. <\/span><\/p>\n

 <\/span><\/p>\n

XII<\/span><\/b><\/p>\n

 <\/span><\/p>\n

In Your Conversations
\nYou have said that the intellect is like an intermediary between the true
\nknowledge and its realisation here below. Does it not follow that intellectual
\nculture is indispensable for rising above the mind to find there the true
\nknowledge? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Intellectual
\nculture is indispensable for preparing a good mental instrument, large, supple
\nand rich, but its action stops there. <\/span><\/p>\n


\n    <\/span><\/font>
\nIn rising above the mind,
\nit is more often a hindrance than a help, for, in general, a refined and
\neducated mind finds its satisfaction in itself and rarely seeks to silence itself
\nso as to be surpassed. <\/span><\/p>\n

 <\/span><\/p>\n

It is a passing impulse
\nwhich pushes me so much to study. <\/span><\/i><\/p>\n

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

So long as
\nyou need to form yourself, to build your brain, you will feel this strong urge
\nto study; but when the brain is well formed, the taste for studies will gradually
\ndie away. <\/span> <\/span><\/p>\n

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

<\/p>\n
\n

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

My beloved Mother, I
\nwant to follow a systematic course of metaphysics and ethics. I am also
\nthinking of reading The Life Divine. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you read
\nmetaphysics and ethics, you must do it just as mental gymnastics to give a
\nlittle exercise to your brain, but never lose sight of the fact that this is
\nnot a source of knowledge and that it is not in this way that one can draw
\nclose to knowledge. Naturally, this does not hold good for The Life Divine <\/span><\/p>\n

 <\/span><\/p>\n

In silence
\nlies the source of the highest inspirations. <\/span><\/p>\n

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

Identification with the
\nDivine is our goal; I don’t see why I am trying to know this or that. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not
\nthe work that is of importance but the spirit in which one does it. It is
\ndifficult to keep one’s mind perfectly quiet; it is better to engage it in
\nstudies than in silly ideas or unhealthy dreamings. <\/span><\/p>\n

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

I want to see what will
\nhappen to me if I stop reading completely. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is
\ndifficult to keep one’s mind always fixed on the same thing, and if it is not
\ngiven enough work to occupy it, it begins to become restless. So I think it is
\nbetter to choose one’s books carefully rather than stop reading altogether. <\/span> <\/span><\/p>\n

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

<\/p>\n
\n

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

I am reading a book on
\ncars, but I read it hastily; I skip the descriptions of complicated mechanisms.
\n<\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you don’t
\nwant to learn a thing thoroughly, conscientiously and in all its details, it is
\nbetter not to take it up at all. It is a great mistake to think that a little
\nsuperficial and incomplete knowledge of things can be of any use whatsoever; it
\nis good for nothing except making people conceited, for they imagine they know
\nand in fact know nothing. <\/span><\/p>\n

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

It is very
\ndifficult to choose games which are useful and beneficial for a child. It asks
\nfor much consideration and reflection, and all that one does unthinkingly may
\nhave unhappy consequences. <\/span><\/p>\n

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

I am reading Moli\u00e8re;
\nhis writings are light. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Not as much
\nas they seem to be. There is a deep and very wise observation in the comedies
\nof Moli\u00e8re. <\/span><\/p>\n

 <\/span><\/p>\n

I have just finished
\nSalammb\u00f4;<\/span>\u00b9<\/span> I did not find any ideal character in it. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not a
\nbook of ideas; it is only for the beauty of its form and style that it is
\nremarkable. <\/span><\/p>\n

 <\/span><\/p>\n

\t<\/p>\n

\n
\n\u00b9<\/font><\/span><\/span>A
\nnovel by Gustave Flaubert.<\/span><\/font><\/span>\u00a0<\/span><\/span><\/p>\n

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

<\/p>\n
\n

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

When one reads a dirty
\nbook, an obscene novel, does not the vital enjoy it through the mind? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

In the mind
\nalso there are perversions. It is a rather poor and unrefined vital which can
\ntake pleasure in such things! <\/span><\/p>\n

 <\/span><\/p>\n

XIII<\/span><\/b><\/p>\n

 <\/span><\/p>\n

The students talk so
\nmuch in the class that I have to scold them often. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not
\nwith severity but with self-mastery that children are controlled. <\/span><\/p>\n

 <\/span><\/p>\n

I must tell
\nyou that if a teacher wants to be respected, he must be respectable<\/i>. X is not the only one to say that you use violence
\nto make yourself obeyed; nothing is less respectable. You must first control
\nyourself and never use brute force to impose your will. <\/span><\/p>\n

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

I have
\nalways thought that something in the teacher’s character was responsible for
\nthe indiscipline of his students. <\/span><\/p>\n

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

I hope you will give me
\nprecise instructions which will help me keep order in my classes. <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

The most
\nimportant is to master yourself and never lose your temper. If you don’t have
\ncontrol over yourself, how can you <\/span>
\n <\/span><\/p>\n

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

<\/p>\n
\n

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

expect to
\ncontrol others, above all, children, who feel it immediately when someone is
\nnot master of himself? <\/span><\/p>\n

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

The students cannot
\nlearn their lessons even when they have their books. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One must
\nhave a lot of patience with young children, and repeat the same thing to them
\nseveral times, explaining it to them in various ways. It is only gradually that
\nit enters their mind. <\/span><\/p>\n

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

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

SERIES SIX   Series Six   To a young sadhak who later became a teacher in the Sri Aurobindo International Centre of Education.\u00b9I    I hope…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[121],"tags":[],"class_list":["post-4280","post","type-post","status-publish","format-standard","hentry","category-16-some-answers-from-the-mother-volume-16","wpcat-121-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4280","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=4280"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4280\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4280"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4280"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4280"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}