{"id":4363,"date":"2013-07-13T01:55:28","date_gmt":"2013-07-13T01:55:28","guid":{"rendered":"http:\/\/localhost\/?p=4363"},"modified":"2013-07-13T01:55:28","modified_gmt":"2013-07-13T01:55:28","slug":"14-3-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\/14-3-february-1951-vol-04-questions-and-answers-volume-04","title":{"rendered":"-14_3 February 1951.htm"},"content":{"rendered":"\n\n
\n
\n


\n
\n3
\n February 1951<\/font><\/span><\/b> <\/font><\/span><\/b>
\n
\n
\n <\/font><\/span><\/b><\/p>\n


\n <\/font><\/span><\/b><\/p>\n

\u201cWhat
\ndo you want the Yoga for? To get power? To attain to peace and calm? To serve
\nhumanity? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cNone of these motives is sufficient to show that you are meant
\nfor the Path.\u201d <\/span><\/i><\/p>\n


\nQuestions
\nand Answers 1929 (7 April) <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

The main trouble is that you think with words, but these words are
\nempty of meaning; most of the time they are mere words \u2013 you talk of the
\nDivine, you talk of the Supreme, you talk of Yoga, you say many things, but
\ndoes all that correspond in your head to something concrete, to a thought, a
\nfeeling, a clear idea, an experience? Or are they simply words? <\/span><\/p>\n

\u00a0 <\/span>It
\nis said that Yoga is the \u201cfinal goal of life\u201d, but what do you expect from this
\nfinal goal? Some say it means to know oneself; that is the personal and
\nindividual aspect. If it is pushed a little farther it means to be conscious of
\nthe truth of one’s being: why are you born and what should you do? And if it is
\npushed still farther, you may become conscious of your relations with other
\nhuman beings; and a little farther yet, you may ask what is the role, the aim
\nof humanity in the world? And yet again, what is the condition of the earth
\nfrom the psychological standpoint? What is the universe, what is its goal, its
\nrole? In this way, you move from stage to stage and finally you see the problem
\nin its totality. You must see the thing, the experience behind the words. Here
\nwe speak of Yoga but elsewhere one would speak differently; some would say, \u201cI
\nam seeking my raison d’<\/i><\/span>\u00ea<\/span>tre\u201d,<\/span><\/i> and so on. Those who have a religious
\nbent will say, \u201cI want to find the divine Presence.\u201d There are fifty ways of
\nsaying the thing but it is the thing<\/i>
\nwhich is important; you must feel it in your head, in your heart, everywhere.
\nIt must be concrete, living, otherwise you cannot advance. You must come out of
\nwords and get into action \u2013 get into the experience, get into life. <\/span><\/p>\n

\nPage – 64<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>(Mother turns to a child)<\/i> Do you intend
\nto do Yoga? <\/span><\/p>\n

 <\/span><\/p>\n

 Yes, Mother<\/span><\/i>.\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>Why
\ndo you want to do Yoga? <\/span><\/p>\n

 <\/span><\/p>\n

To feel the Presence of the Divine. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u00a0<\/span>And
\nyou? <\/span><\/p>\n

 <\/span><\/p>\n

To realise the Divine, and for that one must perfect oneself. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0  <\/span>And you, why does
\nYoga interest you? <\/span><\/p>\n

 <\/span><\/p>\n

Because I am able to know myself. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

And you? <\/span><\/p>\n

 <\/span><\/p>\n

To do what one feels as the inner truth. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u00a0<\/span>And
\nyou, are you doing Yoga? <\/span><\/p>\n

 <\/span><\/p>\n

At times. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0 <\/span>You
\nare honest, but why at times?…<\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>(Addressing another child )<\/i> Do you have
\nany idea as to what Yoga is? <\/span><\/p>\n

 <\/span><\/p>\n

I think it is a way by which…<\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>What is there at the end of the way?<\/span><\/p>\n

 <\/span><\/p>\n

The constant Presence of the Divine. <\/span><\/i><\/p>\n

\nPage – 65<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>(Turning
\nto another child)<\/i> In Yoga what is it that interests you most? <\/span><\/span><\/p>\n

 <\/span><\/p>\n

I do not understand what Yoga is. Is it in concentrating on you? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It is a good symbol. <\/span><\/p>\n

\u00a0<\/span>Anyway, happily nobody has said that he
\ndesired Yoga to obtain power. There are countries and people who know vaguely
\nthat there is something called yoga, and they begin it with the idea that they
\nwill become superior to others, will get a greater power than others and
\nconsequently will be able to dominate others \u2013 this is the worst reason, the
\nmost selfish, that which brings the most harmful consequences. Others who are
\ngreatly troubled, who have a very difficult life, who have worries, sorrows,
\nmany cares, say, \u201cOh, I shall find something that will give me peace, tranquillity<\/span>, and I shall be able to get a little rest.\u201d
\nAnd they rush into Yoga thinking they are going to be quite happy and
\nsatisfied. Unfortunately, it is not altogether like that. When you begin the
\nYoga for reasons of this kind, you are sure to meet great difficulties on the
\nway. And then there is this great virtue in men’s eyes: \u201cphilanthropy\u201d, \u201clove
\nof humanity\u201d; so many people say, \u201cI am going to do Yoga to be able to serve
\nhumanity, make the unhappy happy, organise the world in the happiest way for
\neverybody.\u201d I say this is not sufficient \u2013 I do not say that this is bad in
\nitself, although I have heard an old occultist say wittily: \u201cIt won’t be so
\nvery soon that there will be no more misery in the world, because there are too
\nmany people who are happy to live on this misery.\u201d It was a witticism but it is
\nnot altogether wrong. If there were no misery to soothe, the philanthropist
\nwould no longer have any reason for his existence \u2013 he is so satisfied with
\nhimself, he has so strong an impression that he is not selfish! I knew such
\npeople who would be very unhappy if there were no more misery upon earth! What
\nwould they do if there were no longer any misery to re- <\/span><\/p>\n

\nPage – 66<\/span><\/p>\n

<\/p>\n
\n

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

lieve, what would be their activity and what their glorification?
\nHow would they be able to show people \u201cI am not selfish!\u201d, and that they are
\ngenerous, full of kindness? <\/span><\/p>\n

 <\/span><\/p>\n

\u201cDo
\nyou want the Yoga for the sake of the Divine?…If so, then only can it be said
\nthat you have a call for the Path. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

        \u201cThis is the first thing necessary \u2013 aspiration for the Divine.\u201d <\/span><\/i><\/p>\n


\nQuestions
\nand Answers 1929 (7 April<\/font><\/span>) <\/span>
\n<\/font> <\/p>\n

 <\/span><\/p>\n

The first movement of aspiration is this: you have a kind of vague
\nsensation that behind the universe there is something which is worth knowing,
\nwhich is probably (for you do not yet know it) the only thing worth living for,
\nwhich can connect you with the Truth; something on which the universe depends
\nbut which does not depend upon the universe, something which still escapes your
\ncomprehension but which seems to you to be behind all things…I have said here
\nmuch more than the majority of people feel about the thing, but this is the
\nbeginning of the first aspiration \u2013 to know that, not to live in this perpetual
\nfalsehood where things are so perverted and artificial, this would be something
\npleasant; to find something that is worth living for. <\/span><\/p>\n

 <\/span><\/p>\n

         \u201cThe
\nnext thing you have to do is to tend this aspiration, to keep it always alert
\nand awake and living.\u201d <\/span><\/i><\/p>\n

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

 Instead of telling yourself once in a while, \u201cOh, yes! I am
\nthinking of finding the Divine\u201d, just when there is something unpleasant, when
\nyou are a little disgusted because you feel tired \u2013 indeed, there are very many
\nflimsy reasons \u2013 all of a sudden you remember that there is such a thing as
\nyoga, something like the Divine to know who can get you out of this flatness of
\nlife. <\/span><\/p>\n

\nPage – 67<\/span><\/p>\n

<\/p>\n
\n

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

\u201cAnd for
\nthat what is required is concentration concentration \u2013 concentration upon the
\nDivine with a view to an integral and absolute consecration to its Will and
\nPurpose.\u201d <\/span><\/i><\/p>\n


\nQuestions
\nand Answers 1929 (7 April) <\/font> <\/span><\/p>\n

 <\/p>\n

 <\/span>This is the second step. That is to say, you begin wanting to find
\nand know the Divine and live it. You must feel at the same time that the thing
\nis so precious, so important that your entire life is not sufficient for
\nacquiring it. Then, the first movement is a self-giving; you tell yourself, \u201cI
\ndo not want any longer to belong to myself, for the sake of my little personal
\nsatisfaction, I wish to belong to this marvellous thing which one must find,
\nmust know, must live and for which I aspire.\u201d <\/span><\/p>\n

 <\/span><\/p>\n

\u201cConcentrate
\nin the heart. Enter into it; go within and deep and far, as far as you can.
\nGather all the strings of your consciousness that are spread abroad, roll them
\nup and take a plunge and sink down.\u201d <\/span><\/i><\/p>\n

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

Naturally, when I speak of the heart, I do not mean the physical
\norgan, the viscera, but the psychological or psychic centre of the being. <\/span><\/p>\n

 <\/span><\/p>\n

Mother then reads a question asked during
\nher \u00a0<\/span>talk in 1929: <\/span><\/p>\n

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

       \u201cWhat is one to do to prepare oneself for the Yoga?\u201d <\/span><\/i><\/p>\n

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

 I replied to the person who put this question to me: \u201cBecome
\nconscious first of all.\u201d So the person tried to become conscious and a few
\nmonths later came and told me, \u201cOh, what a nasty present you gave me! Formerly,
\nin my relations with people, <\/span><\/p>\n

\nPage – 68<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>they all used to seem so
\nnice; I had goodwill, they were so nice towards me, and now, since becoming
\nconscious, I see all kinds of things in myself that are not quite pretty, and
\nat the same time I see in others things that are not at all beautiful!\u201d I
\nanswered her, \u201cQuite possible! If you do not want trouble, it is better not to
\ncome out of your ignorance.\u201d <\/span><\/p>\n

\u00a0<\/span>The
\nfirst step therefore is to find out whether one wants to see and know the truth
\nor wants to remain comfortably in one’s ignorance. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhat
\nis the attitude today of the average man?…Does he not rise in anger and revolt
\ndirectly he meets something that partakes of the genuinely divine? Does he not
\nfeel that the Divine means the destruction of his cherished possessions?<\/span><\/i>\u201d <\/span><\/p>\n

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

 This means very clearly that so long as you remain in your small
\nindividual egoism, you will never be ready to make the gesture, to take the
\nplunge, which will enable you to identify yourself with the Divine. <\/span><\/p>\n

\u00a0<\/span>In
\nthis connection I could tell you something: long ago there were people who came
\nhere because they thought that joining the Ashram was sufficient to make one
\nimmortal. And they aspired much for immortality. Naturally, they were old
\npeople who did not see a very long road before them and desired to extend it
\nindefinitely \u2013 for that is what men understand by \u201cimmortality\u201d, an indefinite
\nprolongation of what they are. So, to the first person who made this remark, I
\nreplied, \u201cI do not know if everyone can become immortal \u2013 probably not \u2013 but
\neven among those who have the capacity of becoming immortal, how many are ready
\nto pay the price for it?\u201d Because the number of things which have to be left
\nbehind is so considerable that perhaps half-way they would say, \u201cAh, no, the
\nprice is too much.\u201d I remember a painter with whom I had a talk about the
\npossibility <\/span><\/p>\n

\nPage – 69<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>of immortality and who
\nasked me what a new world would be like. I told him things would be, for
\ninstance, luminous in themselves and there would no longer be this kind of
\nreflected light which comes here upon earth from the sun. And as I was speaking
\nI saw his face becoming longer, more and more grave; finally he said, \u201cBut then
\nhow can one do painting without the shadow which brings out the light of
\nthings?… \u201c I told him, \u201cYou have given exactly the key to the problem.\u201d <\/span><\/p>\n

There were many people, a very large
\nnumber, who asked me what the new life would be like and to whom I said, \u201cThere
\nwill be an interchange of forces, a circulating energy; the structure of the
\nbody will be quite different, all these ungainly organs will disappear and be replaced
\nby psychological functions; and the necessity of eating, always eating, will
\ndisappear.\u201d Once again I saw faces getting longer and longer! People said, \u201cOh!
\nAnd all the good things we eat, all that will go?\u201d <\/span><\/p>\n

\u00a0<\/span>These
\nare small instances, there are many others, things more important. The most
\nimportant, the most difficult thing is to renounce one’s ego, for to somebody
\nwho is not ready, to renounce his ego is like dying and dying much more than a
\nphysical death, for to him the death of the ego is like a dissolution of the
\nbeing \u2013 this is not correct but it begins by giving this sort of impression. To
\nbe immortal one must renounce all limitations and the ego is the greatest of
\nlimitations; hence if \u201cI\u201d am not immortal, what is the good of that? <\/span><\/p>\n

 <\/span><\/p>\n

In the same talk someone had asked Mother <\/span>how
\nall those then present had happened to <\/span>\u00a0<\/span>meet, and Mother had answered: <\/span><\/p>\n

 <\/span><\/p>\n

       \u201cWe
\nhave all met in previous lives. Otherwise we would not have come together in
\nthis life.\u201d <\/span><\/i><\/p>\n


\nQuestions
\nand Answers 1929 (7 April)<\/font> <\/span> <\/span><\/p>\n

It can be said that it is chance or that it is because we have
\nalways been together, and both are equally true. As this lady <\/span><\/p>\n

\nPage – 70<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>liked occultism I told her
\nalso, \u201cWe have met in a previous life\u201d and that is true, isn’t it? But it is a
\nway of seeing things. Also, \u201cWe all belong to the same family\u201d, this too is
\ntrue but not in the way in which human beings look at it. <\/span><\/p>\n

\u00a0<\/span>I
\nalso said, \u201cWe have worked together through the ages for the victory of the
\nDivine and His manifestation upon earth.\u201d This is quite evident, for the
\nuniverse has been created for that and therefore every part of the universe,
\nwhatever it be, works for it, knowingly or unknowingly, but works for it all
\nthe same. <\/span><\/p>\n

\nPage – 71<\/span><\/p>\n

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

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