{"id":4359,"date":"2013-07-13T01:55:27","date_gmt":"2013-07-13T01:55:27","guid":{"rendered":"http:\/\/localhost\/?p=4359"},"modified":"2013-07-13T01:55:27","modified_gmt":"2013-07-13T01:55:27","slug":"20-17-february-1951-vol-04-questions-and-answers-volume-04","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/04-questions-and-answers-volume-04\/20-17-february-1951-vol-04-questions-and-answers-volume-04","title":{"rendered":"-20_17 February 1951.htm"},"content":{"rendered":"\n\n
\n
\n


\n17 February 1951<\/font><\/span><\/b>
\n<\/font><\/span><\/b>
\n
\n <\/font><\/span><\/b><\/p>\n

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

\u00a0<\/span>Mother begins
\nwith a passage about \u201cfalse<\/span><\/p>\n

\u00a0<\/span>visions\u201d
\n(Questions and Answers 1929, 21 April). <\/span><\/p>\n

 <\/span><\/p>\n

Is a vision false
\nif the being who appears in the vision pretends to be what it is not? <\/span><\/i><\/p>\n

\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><\/i><\/p>\n

I don’t think it
\nis this that people mean when they speak of \u201cfalse visions\u201d. They say \u201cfalse
\nvisions\u201d when they have seen something which they believe does not exist; and
\nthe reply I always give them is, \u201cHad you already thought of what you saw? Had
\nyou made an effort to see it? Was it in your imagination or your wish? If so,
\nit must be false.\u201d What you are now asking is something else: these spirits who
\npretend to be what they are not in reality, if you believe them, it does not
\nmean that your vision is false, but that the interpretation of your vision is
\nfalse, that you do not have the necessary discernment to perceive the
\ndeception. I had with me for a long time people who said they had seen me (seen
\nme with quite absurd consequences; all sorts of disastrous things happened to
\nthem); it was certain forces trying to make them believe it was I. I gave them
\na very simple means of putting an end to this comedy.<\/span><\/p>\n

\u00a0<\/span>There is also something else: I am called and
\nI answer; but what people see afterwards, the result, is almost always the
\nproduct of their own mental formation. They want me to do a certain thing and
\nthat is what happens. And I verify this, you see, when they come and tell me,
\n\u201cTonight you came\u201d; as a matter of fact, they had called me and I had gone there,
\nbut I compare what really happened with what they saw, and very often there is
\na very big difference, which comes precisely from the desire they have mixed up
\nwith their perception. Then I could say, \u201cYour vision is partly false; the fact
\nthat I came is true, but what you made me do, it is you who made me do it!\u201d <\/span><\/p>\n

\nPage – 113<\/span><\/p>\n

<\/p>\n
\n

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

\u201cWhat is required of you is not a passive
\nsurrender, in which you become like a block, but to put your will at the
\ndisposal of the divine Will.\u201d <\/span><\/i><\/p>\n

 <\/p>\n

Questions and Answers 1929 (21 April)
\n<\/font> <\/span><\/i><\/p>\n

\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><\/i><\/p>\n

How can one make
\nan offering of one’s will?…Some people, when they offer their will, stop
\nwilling! This is more convenient, but evidently this is not the right way. <\/span><\/p>\n

\u00a0<\/span>How to offer one’s will to the Divine when one
\ndoes not know what the divine Will is? This is a very interesting problem.<\/span><\/p>\n

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

Some men think that all that comes to them
\nfrom outside is the divine Will, and they accept it as such.<\/span><\/i><\/p>\n

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

Yes,
\nunfortunately. But all that they do is to accept the collective will or that of
\nthe strongest. <\/span><\/p>\n

 <\/span><\/p>\n

Should not one offer all one’s willed
\nactions to the Divine? That is, first do the willed actions and then offer
\nthem? <\/span><\/i><\/p>\n

\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

Perhaps you could first
\nsilence your will and wait for the inner voice before acting! That would be
\nwiser. <\/span><\/p>\n

You see, we have
\nalready found many ways of offering our will to the Divine: first, not to will
\nany longer! Second, do what everybody wants except oneself! Third, want no
\nmatter what and do no matter what, then, afterwards, offer to the Divine what
\none has done! <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But one can also formulate to
\noneself one’s will and try to pass it before the screen of one’s higher ideal,
\nand see what it looks like in front of this ideal, whether it cuts a fine
\nfigure or not. If it vacillates, you may be sure there is something there to
\ncheck up. If, on the other hand, it passes very quietly and without protest,
\nyou may risk doing what you wanted and see the result. But here too we are
\nbefore a very difficult problem… <\/span><\/p>\n

\nPage – 114<\/span><\/p>\n

<\/p>\n
\n

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

Those who wish to
\nremain in an inner peace say that everything that happens is the will of God \u2013
\nthis is very convenient for being quiet, it is the best way, there is no
\nbetter; if there is a better way, it is much more difficult. So, if your will
\nis contradicted, you say it is the will of God; you are quiet, you have done
\nwhat you could and the result is different from what you expected, and you are
\nin peace. (Note that this is not very easy; it is so far quite good, but this
\nis not all.) But it may also be quite possible that your will was contradicted
\nby circumstances and yet it was right. Then the solution is much more
\ndifficult. First, how to know that it was right?…If you are quite impartial,
\nquiet, peaceful, and as little egoistic as possible, if you look straight in
\nthe face at what has happened and see a sort of contradiction, the impression
\nthat a light has gone out and you are in the presence of a falsehood, you
\nremain quite calm, but you see and understand that your will has been
\ncontradicted for some unknown reason, though in itself it was not false, that
\nwhat you had seen was the truth but it did not manifest itself for some reason
\nor other. So you must start on the adventure of discovering the reason why your
\ntruth did not manifest itself. This is a problem a little more difficult…but
\nif you expand your vision sufficiently, both in height and wideness, you can
\nimmediately see the consequences your will would have had if it had been realised,
\nand the consequences of what would have happened; and if you fling your view
\nfar enough, you will be able to see that your will, however true it was, was a
\npartial truth \u2013 it was not a collective, general truth, and still less a
\nuniversal one \u2013 and, consequently, if this truth had been realised at that
\nmoment, it would have dislocated a certain ensemble<\/i>
\nand many things which form a part of the divine Work (for everything, in fact,
\nis a part of the divine Work, the entire creation, the entire universe): one
\npart of the whole would have been left behind.<\/span><\/p>\n

\u00a0<\/span>People always ask, \u201cBut if the Divine is
\nall-powerful, why is it that things have not yet changed?\u201d This is the reason
\nwhy. <\/span><\/p>\n

\nPage – 115<\/span><\/p>\n

<\/p>\n
\n

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

And mark that your
\nidea of what ought to be is so infinitely far off from what will be, that, by
\nthis very fact, even if you try to see in the most complete way possible, you
\nwill leave behind such a large portion of the universe that it will be almost a
\nlinear realisation, and in any case so small, so narrow, that the greater part
\nof the universe will remain unchanged. And even if you have a very vast view of
\nthe whole, even if you can conceive of something more total and you go ahead on
\nthe path which is ready \u2013 for it is with paths as it is with beings, some are ready
\n\u2013 without having the patience to wait for others, that is, if you wish to
\nrealise something very close to the true Truth in comparison with the present
\nstate of the world, what will happen? the dislocation of a certain unity, a
\nrupture not only of harmony but of equilibrium, for there will be an entire
\npart of the creation which will not be able to follow. And instead of a
\ncomplete realisation of the Divine, you will have a small localised
\nrealisation, infinitesimal, and nothing will be done of what finally ought to
\nbe done. <\/span><\/p>\n

\u00a0<\/span>Consequently, you should not be impatient,
\nshould not be disappointed, depressed, discouraged if the truth you have seen
\nis not immediately realised. Naturally, it is not a question of being
\ndown-hearted or grieved or in despair if you have made a mistake, for every
\nmistake can be corrected; from the moment you have found it is a mistake, there
\nis an opportunity to work within you, to make progress and be very happy! But
\nthe situation is much more serious and more difficult to overcome when you have
\nseen something true, absolutely, essentially true, and the state of the
\nuniverse is such that this truth is not yet ripe for realisation. I do not say
\nthis happens to many people, but perhaps it may happen to you, and it is then
\nyou have to have a great patience, a great understanding, and say to yourself,
\n\u201cIt was true, but it was not completely true\u201d, that is, it was not a truth in
\nkeeping with all the other truths and, above all, not in keeping with the
\npresent possibilities; so we tried to realise it too quickly, and because we
\ntried to be too quick it was belied. <\/span><\/p>\n

\nPage – 116<\/span><\/p>\n

<\/p>\n
\n

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

But do not say it
\nwas false because it was belied; say it was premature, that is all you can say
\n\u2013 what you saw was true, but it was premature, and you must, with much patience
\nand perseverance, keep your little truth intact for the moment when it will be
\npossible to realise it. <\/span><\/p>\n

\u00a0<\/span>The final victory is for the most patient. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cYou say, `I give my will to the
\nDivine…Let the divine Will work it out for me.’ Your will must continue to
\nact steadily, not in the way of choosing a particular action or demanding a
\nparticular object, but as an ardent aspiration concentrated upon the end to be
\nachieved.\u201d <\/span><\/i><\/p>\n

 <\/p>\n

Questions and Answers 1929 (21 April)
\n<\/font> <\/span><\/i><\/p>\n

\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><\/i><\/p>\n

And it is there we
\nhave the solution of the problem. You can at every minute make the gift of your
\nwill in an aspiration \u2013 and an aspiration which formulates itself very simply,
\nnot just \u201cLord, Thy will be done\u201d, but \u201cGrant that I may do as well as I can the
\nbest thing to do.\u201d <\/span><\/p>\n

\u00a0<\/span>You may not know at every moment what is the
\nbest thing to do or how to do it, but you can place your will at the disposal
\nof the Divine to do the best possible, the best thing possible. You will see it
\nwill have marvellous results. Do this with consciousness, sincerity and
\nperseverance, and you will find yourself getting along with gigantic strides.
\nIt is like that, isn’t it? One must do things with all the ardour of one’s
\nsoul, with all the strength of one’s will; do at every moment the best
\npossible, the best thing possible. What others do is not your concern \u2013 this is
\nsomething I shall never be able to repeat to you often enough. <\/span><\/p>\n

Never say,
\n\u201cSo-and-so does not do this\u201d, \u201cSo-and-so does something else\u201d, \u201cThat one does
\nwhat he should not do\u201d \u2013 all this is not your concern. You have been put upon
\nearth, in a physical body, with a definite aim, which is to make this body <\/span><\/p>\n

\nPage – 117<\/span><\/p>\n

<\/p>\n
\n

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

as conscious as
\npossible, make it the most perfect and most conscious instrument of the Divine.
\nHe has given you a certain amount of substance and of matter in all the domains
\n\u2013 mental, vital and physical \u2013 in proportion to what He expects from you, and
\nall the circumstances around you are also in proportion to what He expects of
\nyou, and those who tell you, \u201cMy life is terrible, I lead the most miserable
\nlife in the world\u201d, are donkeys! Everyone has a life appropriate to his total
\ndevelopment, everyone has experiences which help him in his total development,
\nand everyone has difficulties which help him in his total realisation. <\/span><\/p>\n

\u00a0<\/span>If you look at yourself carefully, you will
\nsee that one always carries in oneself the opposite of the virtue one has to
\nrealise (I use \u201cvirtue\u201d in its widest and highest sense). You have a special
\naim, a special mission, a special realisation which is your very own, each one
\nindividually, and you carry in yourself all the obstacles necessary to make
\nyour realisation perfect. Always you will see that within you the shadow and
\nthe light are equal: you have an ability, you have also the negation of this
\nability. But if you discover a very black hole, a thick shadow, be sure there
\nis somewhere in you a great light. It is up to you to know how to use the one
\nto realise the other. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This is a fact very little spoken about,
\nbut one of capital importance. And if you observe carefully you will see that
\nit is always thus with everyone. This leads us to statements which are
\nparadoxical but absolutely true; for instance, that the greatest thief can be
\nthe most honest man (this is not to encourage you to steal, of course!) and the
\ngreatest liar can be the most truthful person. So, do not despair if you find
\nin yourself the greatest weakness, for perhaps it is the sign of the greatest
\ndivine strength. Do not say, \u201cI am like that, I can’t be otherwise.\u201d It is not
\ntrue. You are \u201clike that\u201d because, precisely, you ought to be the opposite. And
\nall your difficulties are there just so that you may learn to transform them
\ninto the truth they are hiding. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Once you have understood this, many worries
\ncome to an
\n <\/span><\/p>\n

\nPage – 118<\/span><\/p>\n

<\/p>\n
\n

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

end and you are
\nvery happy, very happy. If one finds one has very black holes, one says, \u201cThis
\nshows I can rise very high\u201d, if the abyss is very deep, \u201cI can climb very
\nhigh.\u201d It is the same from the universal point of view; to use the Hindu
\nterminology so familiar to you, it is the greatest Asuras who are the greatest
\nbeings of Light. And the day these Asuras are converted, they will be the
\nsupreme beings of the creation. This is not to encourage you to be asuric, you
\nknow, but it is like that \u2013 this will widen your minds a little and help you to
\nfree yourself from those ideas of opposing good and evil, for if you abide in
\nthat category, there is no hope. <\/span><\/p>\n

\u00a0<\/span>If the world was not essentially the opposite
\nof what it has become, there would be no hope. For the hole is so black and so
\ndeep, and the inconscience so complete, that if this were not the sign of the
\ntotal consciousness, well, there would be nothing more to do but pack up one’s
\nkit and go away. Men like Shankara, who did not see much further than the end
\nof their nose, said that the world was not worth the trouble of living in, for
\nit was impossible, that it was better to treat it as an illusion and go away,
\nthere was nothing to be done with it. I tell you, on the contrary, that it is
\nbecause the world is very bad, very dark, very ugly, very unconscious, full of
\nmisery and suffering, that it can become the supreme Beauty, the supreme Light,
\nthe supreme Consciousness and supreme Felicity. <\/span><\/p>\n

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

\u201cIf you are vigilant, if your attention is
\nalert, you will certainly receive…an inspiration of what is to be done and
\nthat you must forthwith proceed to do.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (21 April)
\n<\/font> <\/span><\/i><\/p>\n

\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

When I told you
\njust a while ago that you must aspire with a great ardour to do the best
\npossible, at every moment the best thing possible, you could have asked me,
\n\u201cThat is all very well. But how to know?\u201d Well, it is not necessary to know! If
\nyou take this attitude with sincerity, you will know at each moment
\n <\/span><\/p>\n

\nPage – 119<\/span><\/p>\n

<\/p>\n
\n

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

what you have to
\ndo, and it is this which is so wonderful! According to your sincerity, the
\ninspiration is more and more precise, more and more exact. <\/span><\/p>\n

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

\u201cOnly you must remember that to surrender
\nis to accept whatever is the result of your action, though the result may be
\nquite different from what you expect. On the other hand, if your surrender is
\npassive, you will do nothing and try nothing; you will simply go to sleep and
\nwait for a miracle. <\/span><\/i><\/p>\n

\u201cNow to know
\nwhether your will or desire is in agreement with the divine Will or not, you
\nmust look and see whether you have an answer or have no answer, whether you
\nfeel supported or contradicted, not by the mind or the vital or the body, but
\nby that something which is always there deep in the inner being, in your
\nheart.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (21 April<\/font><\/span><\/i>) <\/font> <\/span><\/p>\n

\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

It is always the
\nsame thing, this is our screen before which we must pass everything to know
\nwhether one may accept it or whether one is told not to. <\/span><\/p>\n

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

\u201cThe number of hours spent in meditation
\nis no proof of spiritual progress. It is a proof of your progress when you no
\nlonger have to make an effort to meditate.\u201d<\/span><\/i> <\/span><\/i><\/p>\n

Ibid. <\/span><\/i><\/p>\n

\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><\/i><\/p>\n

That is, instead
\nof being in a state of tension, instead of making a tremendous effort to
\nsilence the inner machine and be able to concentrate your thought upon what you
\nwant, when you do it quite simply, naturally, without effort, automatically,
\nand you decide to meditate for some reason or other, what you want to see,
\nlearn or know remains in your consciousness and all the <\/span><\/p>\n

\nPage – 120<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>rest disappears
\nas by a miracle; everything falls quiet in you, all your being becomes silent,
\nyour nerves are altogether soothed, your consciousness is wholly concentrated \u2013
\nnaturally, spontaneously \u2013 and you enter with an intense delight into a yet
\nmore intense contemplation. <\/span><\/p>\n

This is the sign
\nthat you have succeeded; otherwise it is not the thing. <\/span><\/p>\n

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

\u201cThen you have rather to make an effort to
\nstop meditating: it becomes difficult to stop meditation, difficult to stop
\nthinking of the Divine, difficult to come down to the ordinary consciousness.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (21 April)<\/font><\/span><\/i>  <\/span><\/span><\/p>\n

How I wish this
\nwould become true for everybody! <\/span><\/p>\n

You may be engaged
\nin the most active action, for example, in playing basketball, which needs a
\ngreat deal of movement, and yet not lose the attitude of inner meditation and
\nconcentration upon the Divine. And when you get that, you will see that all you
\ndo changes its quality; not only will you do it better, but you will do it with
\nan altogether unexpected strength, and at the same time keep your consciousness
\nso high and so pure that nothing will be able to touch you any longer. And note
\nthat this can go so far that even if an accident occurs, it will not hurt you.
\nNaturally, this is a peak, but it is a peak to which one can aspire. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/span>Do not fall into the very common error of
\nbelieving that you must sit in an absolutely quiet corner where nobody passes
\nby, where you are in a classical position and altogether immobile, in order to
\nbe able to meditate \u2013 it is not true. What is needed is to succeed in
\nmeditating under all circumstances, and I call \u201cmeditating\u201d not emptying your
\nhead but concentrating yourself in a contemplation of the Divine; and if you
\nkeep this contemplation within you, all that you do will change its quality \u2013
\nnot its appearance, for apparently it will be the same <\/span><\/p>\n

\nPage – 121<\/span><\/p>\n

<\/p>\n
\n

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

\nthing, but its quality. And life will change
\nits quality, and you, you will feel a little different from what you were, with
\na peace, a certitude, an inner calm, an unchanging force, something which never
\ngives way<\/span><\/p>\n

\u00a0<\/span>In that state it will be difficult to do you
\nharm \u2013 the forces always try, this world is so full of adverse forces which
\nseek to upset everything…but they succeed in a very small measure, only in
\nthe measure necessary to force you to make a new progress. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0<\/span>Each time you receive a blow from life, tell
\nyourself immediately, \u201cAh, I have to make a progress\u201d; then the blow becomes a
\nblessing. Instead of tucking your head between your shoulders, you lift it up
\nwith joy and you say, \u201cWhat is it I have to learn? I want to know. What is it I
\nhave to change? I want to know.\u201d This is what you should do.
\n <\/span><\/p>\n

 <\/span><\/p>\n

The concentration
\nwe have here and the meditation we used to have in the past, are they the same?\u00b9
\n <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

No, I told you
\nthis the other day, the concentration we have now is the opposite of
\nmeditation. In the common meditation we used to have, I tried to unify the
\nconsciousness of all who were present and to lift it in an aspiration towards
\nhigher regions; it was a movement of ascent, of aspiration \u2013 whereas what we do
\nhere, in concentration, is a movement of descent. Instead of an aspiration
\nwhich rises up, what is required is a receptivity which opens so that the Force
\nmay enter into you. There are many ways of doing this; each one according to
\nhis particular nature should find out the best method. What is asked here is a
\nreceptive offering, not of the body or the mind or the vital, of a piece of
\nyour being, but of your entire being. No other thing is asked of you, only to
\nopen yourself; the rest of the work I undertake. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/i>\u00a0\u00a0 <\/font><\/span>
\n\u00b9 The period of \u201cmeditation\u201d in
\nthe Ashram was followed by a period of \u201cconcentration\u201d at the Playground. <\/font>
\n<\/span><\/span>
\n                    <\/span>
\n<\/font><\/span>
\n         <\/span><\/i><\/span><\/p>\n

\nPage – 122<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0 \u00a0<\/span>In the
\nmeditation there\u00b9 I wanted each one to kindle in himself a flame of aspiration
\nand to rise up as high as possible. Naturally, both are necessary; but the
\nmorning meditation, all who had a goodwill could join it at any stage of their
\ndevelopment, while here the rule is that only those who really want the
\nperfection of their physical body can come, not those who want to escape from
\nlife, escape from themselves, escape from their body to enter into the heights.
\nThat is why in the beginning the selection was very strict \u2013 it is widening
\nlittle by little, with profit, I hope. We wanted only those who had truly taken
\nit into their head that they wished to perfect their physical body, who understood
\nthat their body had its own value and who sought to perfect it, who wanted to
\ntry to make it a receptacle of a higher truth, not an old rag one throws aside
\nsaying, \u201cDo not bother me!\u201d On the contrary, to take it up and make of it the
\nbest possible instrument, to make it grow, to perfect it as much as it will
\nlend itself to the process. <\/span><\/p>\n

 <\/span><\/p>\n

Isn’t the aspiration, the contemplation of
\nwhich you speak, inconsistent with outer activity? <\/span><\/i><\/p>\n

\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><\/i><\/p>\n

No, if there is a contradiction, it is that the
\nconcentration is not done in the right way. Indeed the world is in this state
\nof falsehood in which one cannot concentrate within oneself on the divine
\nPresence without losing contact with the external being. I do not say that it
\nis very easy, I have given you this as a somewhat far ideal, but it is quite
\npossible and it has been done, I may assure you, and it takes away nothing from
\nthe capacity of not breaking one’s neck while running! <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 See foot note p. 122.<\/font> <\/font><\/span><\/p>\n

\n
\nPage – 123<\/font><\/span><\/p>\n

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

17 February 1951   \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Mother begins with a passage about \u201cfalse \u00a0visions\u201d (Questions and Answers 1929, 21 April).   Is a vision false if…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[124],"tags":[],"class_list":["post-4359","post","type-post","status-publish","format-standard","hentry","category-04-questions-and-answers-volume-04","wpcat-124-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4359","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=4359"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4359\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4359"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4359"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4359"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}