{"id":4533,"date":"2013-07-13T01:56:40","date_gmt":"2013-07-13T01:56:40","guid":{"rendered":"http:\/\/localhost\/?p=4533"},"modified":"2013-07-13T01:56:40","modified_gmt":"2013-07-13T01:56:40","slug":"01-04-january-1956-vol-08-questions-and-answers-volume-08","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/08-questions-and-answers-volume-08\/01-04-january-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-01_04 January 1956.htm"},"content":{"rendered":"\n\n
\n
\n

4 January 1956<\/font> <\/font><\/b><\/p>\n

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

<\/p>\n

\n<\/span>
\n\u201cIf
\nwe are to attempt an integral Yoga, it will be as well to start with an idea of
\nthe Divine that is itself integral. There should be an aspiration in the heart
\nwide enough for a realisation without any narrow limits. Not only should we avoid
\na sectarian religious outlook, but also all one-sided philosophical conceptions
\nwhich try to shut up the Ineffable in a restricting mental formula.\u201d<\/span>\u00a0\u00a0 <\/span> <\/b><\/i><\/p>\n

\n
\nSri Aurobindo, The Synthesis of Yoga, p. 76<\/font><\/i><\/span>\u00a0<\/font><\/span><\/i><\/b><\/p>\n

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

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/b> <\/span> <\/span>Sweet Mother, what does Sri Aurobindo
\nmean by an integral idea of the Divine? <\/span><\/i>
\n<\/p>\n

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

 <\/p>\n

Everyone forms an idea of the
\nDivine for himself according to his personal taste, his possibilities of
\nunderstanding, his mental preferences, and even his desires. People form the
\nidea of the Divine they want, the Divine they wish to meet, and so naturally
\nthey limit their realisation considerably. <\/p>\n

But if we can
\ncome to understand that the Divine is all that we can conceive of, and
\ninfinitely more, we begin to progress towards integrality. Integrality is an extremely
\ndifficult thing for the human consciousness, which begins to be conscious only
\nby limiting itself. But still, with a little effort, for those who know how to
\nplay with mental activities, it is possible to widen oneself sufficiently to
\napproach something integral.<\/p>\n

You form an
\nidea of the Divine which suits your own nature and your own conception, don\u2019t
\nyou? So if you want to get out of yourself a little and attempt to do a truly
\nintegral yoga, you must try to understand that the Divine is not only what you
\nthink or feel Him to be, but also what others think and feel Him to be \u2014 and in
\naddition something that nobody can think and feel. <\/p>\n

\n

\nPage \u2013 1<\/font><\/p>\n<\/div>\n

\u00a0\u00a0\u00a0\u00a0 <\/span>So, if you understand this, you have taken
\nthe first step on the path of integrality. <\/p>\n

\u00a0<\/span>Instinctively, and without even being aware of
\nit, people persist in wanting the Divine to suit their own conceptions. For,
\nwithout thinking, quite spontaneously, they tell you, \u201cOh, this is divine, this
\nis not divine!\u201d What do they know about it? And then there are those who have
\nnot yet set foot on the path, who come here and see things or people, and tell
\nyou, \u201cThis Ashram has nothing to do with the Divine, it is not at all divine.\u201d
\nBut if you ask them, \u201cWhat is divine?\u201d, they would be hard put to it to answer;
\nthey know nothing about it. And the less one knows, the more one judges; that\u2019s
\nan absolute fact. The more one knows, the less can one pronounce judgments on
\nthings. <\/p>\n

And there comes
\na time when all one can do is observe, but to judge is impossible. One can see
\nthings, see them as they are, in their relations and in their place, with an
\nawareness of the difference between the place they now are in and the one they
\nought to occupy ─ \u00ad\u00adfor th\u00adis the great disorder in the world \u2014 but one
\ndoes not judge. One simply observes. <\/p>\n

And there is a
\nmoment when one would be unable to say, \u201cThis is divine and that is not
\ndivine\u201d, for a time comes when one sees the whole universe in so total and
\ncomprehensive a way that, to tell the truth, it is impossible to take away
\nanything from it without disturbing everything. <\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And one or two steps further yet, and
\none knows with certainty that what shocks us as a contradiction of the Divine
\nis quite simply something not in its proper place. Each thing must be exactly
\nin its place and, besides, it must be supple enough, plastic enough, to admit
\ninto a harmonious progressive organisation all the new elements which are
\nconstantly added to the manifested universe. The universe is in a perpetual
\nmovement of inner reorganisation, and at the same time it is growing larger, so
\nto say, being more and more complex, more and more complete, more and more
\nintegral  and this, indefinitely. And as gradually new elements
\nmanifest, the whole organisation has
\n <\/p>\n

\n

\nPage – 2<\/font><\/span><\/p>\n<\/div>\n

to be remade on a new basis, so
\nthat there is not a second when everything<\/i>
\nis not in perpetual movement. But if the movement is in accordance with the
\ndivine order, it is harmonious, so perfectly harmonious that it is hardly
\nperceptible, it is difficult to see it.<\/p>\n

Now, if one comes
\ndown again from this consciousness to a more external consciousness, naturally
\none begins to feel, very precisely, the things which help one to reach the true
\nconsciousness and those which bar the way or pull one back or even struggle
\nagainst the progress. And so the outlook changes and one has to say, \u201cThis is
\ndivine, or this helps me toward the Divine; and that is against the Divine, it
\nis the enemy of the Divine.\u201d<\/p>\n

But this is a
\npragmatic point of view, for action, for the movement in material life ─<\/span>
\nbecause one has not yet reached the consciousness which goes beyond all that;
\nbecause one has not attained that inner perfection, having which one has no
\nlonger to struggle, for one has gone beyond the zone of struggle or the time of
\nstruggle or the utility of struggle. But before that, before attaining that
\nstate in one\u2019s consciousness and action, necessarily there is struggle, and if
\nthere is struggle there is choice and for the choice discernment is necessary. <\/p>\n

And the surest
\nmeans to discernment is a conscious and willing surrender, as complete as
\npossible, to the divine Will and Guidance. Then there is no risk of making a
\nmistake and of taking false lights for true ones.<\/p>\n

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

\nSweet
\nMother, Sri Aurobindo says here: \u201cHis is the Love and the Bliss of the infinite
\ndivine Lover who is drawing all things by their own path towards his happy
\noneness.\u201d <\/i><\/span><\/p>\n

\nThe
\nSynthesis of Yoga, p. 77<\/font><\/i><\/span> <\/font> <\/span><\/p>\n

      <\/b>  <\/span>
\nAll things are attracted by the Divine. Are the hostile forces also attracted
\nby the Divine?<\/i> <\/b><\/p>\n

\n

\nPage \u2013 3<\/font><\/p>\n<\/div>\n

 <\/font><\/p>\n

That depends upon how you look at
\nit, you cannot say that. For there is a potential attraction, but so veiled and
\nso secret that you can\u2019t even tell that it exists. <\/p>\n

\u00a0<\/span>In Matter which has an appearance of inertia \u2014
\nit is only an appearance, but still \u2014 the attraction for the Divine is a
\npossibility rather than a fact; that is, it is something which will develop,
\nbut which does not yet exist perceptibly. <\/p>\n

 It may be
\nsaid that all consciousness, whether it knows it or not \u2014 even if it doesn\u2019t
\nknow it \u2014 gravitates towards the Divine. But consciousness must already be
\nthere in order to be able to affirm this. <\/p>\n

And even among
\nmen, who at the moment are the most conscious beings on earth, there is an
\nimmense majority who are potentially drawn towards the Divine, but who know
\nnothing about it; and there are even some who deliberately refuse this
\nattraction. Perhaps, in their refusal, behind it, something is preparing but
\nneither willingly nor knowingly. <\/p>\n

 (Speaking
\nto the child) And so, what was the last part of your question?\u2026 First you
\nassume something which is not correct, and on top of that you ask a question
\nwhich naturally doesn\u2019t make sense, for the assumption is incorrect.<\/p>\n

 <\/p>\n

I
\nwanted to say\u2026<\/p>\n

 <\/p>\n

Yes, yes, I know quite well what
\nyou want to say. <\/p>\n

 In fact,
\nfinally, everything will be attracted by the Divine. Only, there are direct
\nroads and there are labyrinthine paths where one seems to be going further away
\nfor a very long time before drawing close. And there are beings who have chosen
\nthe labyrinthine paths and who intend to remain there as long as they can. So,
\napparently, they are beings who fight against the Divine. <\/p>\n

Although those
\nwho are of a higher order know quite well that this is an absolutely vain and useless
\nstruggle, without issue, they still take pleasure in it. Even if this must lead
\nthem to their
\n <\/p>\n

\n

\nPage – 4<\/font><\/p>\n<\/div>\n

destruction, they have decided to
\ndo it.<\/p>\n

\u00a0 <\/span>There are human beings also who indulge in
\nvice \u2014 one vice or another, like drinking or drug-injections \u2014 and who know
\nvery well that this is leading them to destruction and death. But they choose
\nto do it, knowingly. <\/p>\n

 <\/p>\n

<\/p>\n

\n<\/span>
\nThey
\nhave no control over themselves.<\/span> <\/b> <\/i><\/p>\n

 <\/i><\/p>\n

There is always a moment when
\neveryone has self-control. And if one had not said \u201cYes\u201d once, if one had not
\ntaken the decision, one would not have done it. <\/p>\n

There is not
\none human being who has not the energy and capacity to resist something imposed
\nupon him \u2014 if he is left free to do so. People tell you, \u201cI can\u2019t do otherwise\u201d
\n\u2014 it is because in the depths of their heart they do not want to do otherwise;
\nthey have accepted to be the slaves of their vice. There is a moment when one
\naccepts. <\/p>\n

\u00a0<\/span>And I would go even further; I say, there is a
\nmoment when one accepts to be ill. If one did not accept to be ill, one would
\nnot be ill. Only, people are so unconscious of themselves and their inner
\nmovements that they are not even aware of what they do. <\/p>\n

 But it
\nall depends on the way one looks at things. From a certain point of view there
\nis nothing that is totally useless in the world. Only, things which were
\ntolerable and admissible at a certain time are no longer so at another. And
\nwhen they bee no longer admissible, one begins to say they are bad, because
\nthen a will awakes to get rid of them. But in the history of the universe \u2014 one
\ncan even say in the history of the earth, to limit the problem to our little
\nplanet \u2014 I think everything that exists had its necessity and importance at a
\ngiven moment. And it is as one advances that these things are rejected or
\nreplaced by others which belong to the future instead of the past. So, of things
\nwhich have no further purpose one says, \u201cThey are bad\u201d, because one tries to
\nfind within oneself a lever to push them out, to break with the habit. But
\nperhaps at one <\/p>\n

\n

Page \u2013 5<\/font><\/span><\/p>\n<\/div>\n

\u00a0<\/span>time they were not bad, and other things were.\n<\/p>\n

There are ways
\nof being, ways of feeling, ways of doing, which you tolerate in yourself for
\nquite a long time, and which don\u2019t trouble you, don\u2019t seem to you at all
\nuseless or bad or to be got rid of. And then all of a sudden one day, you don\u2019t
\nknow why or what has happened, but the outlook changes, you look at things and
\nsay, \u201cBut what is this? This is in me! Am I carrying this in myself? But it is
\nintolerable, I don\u2019t want it any longer.\u201d And suddenly it seems bad to you
\nbecause it is time to reject these things, for they do not harmonise with the
\nattitude you have taken or the progress you have made in your march forward in
\nthe world. These things should be elsewhere, they are no longer in their place,
\ntherefore you find them bad. But perhaps the same things which seem bad to you
\nwould be excellent for other people who are at a lower level.<\/p>\n

There is always someone more dull, more
\nunconscious, more ignorant or worse than oneself. So the state which is intolerable
\nfor you, which you can no longer keep, which must disappear, would perhaps be
\nvery luminous for those who are on the lower rungs. By what right are you going
\nto say, \u201cThis is bad\u201d? All you can say is, \u201cI don\u2019t want it any longer. I don\u2019t
\nwant it, it\u2019s not in keeping with my present way of being, I want to go where
\nthese things have no place any more; they are no longer in their place, let
\nthem go and find their place elsewhere!\u201d But one cannot judge. It is impossible
\nto say, \u201cThis is bad.\u201d At the most one can say, \u201cThis is bad for me, it is no
\nlonger in its place with me, it must go.\u201d That\u2019s all. And one drops it on the
\nway.<\/p>\n

 And this
\nmakes the progress much, much easier, to think and feel like that instead of
\nsitting down in despair and lamenting about things and what you are like, and
\nthe misery you endure and the defects you have and the impossibilities which
\nbeset you and all that. You say, \u201cNo, no, those things are no longer in their
\nplace here, let them go elsewhere, where they will be in their place and
\nwelcome. As for me, I am going forward, I am going to climb a step, I shall go
\ntowards a purer and
\n <\/p>\n

\n

Page – 6<\/font><\/span><\/p>\n<\/div>\n

better and more complete light;
\nand so all these things which like the darkness must go away.\u201d But that\u2019s all. <\/p>\n

 Each time
\none sees in oneself something which seems really nasty, well, that proves that
\none has made progress. So, instead of lamenting and falling into despair, one
\nshould be happy; one says, \u201cAh! that\u2019s good. I am getting on.\u201d <\/p>\n

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

\nMother,
\nwhat does \u201ca powerful Yoga\u201d mean? <\/i><\/span><\/p>\n

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

A powerful yoga? You don\u2019t know
\nwhat \u201cpowerful\u201d means? <\/p>\n

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

\nBut
\nhere Sri Aurobindo says, \u201cThis intellectual preparation can indeed be the
\nfirst\u00a0<\/span>stage in a powerful Yoga,
\nbut it is not indispensable.\u201d <\/i><\/span><\/p>\n

 <\/p>\n

\nThe
\nSynthesis of Yoga, p. 75<\/font><\/i><\/span><\/p>\n

 <\/p>\n

Yes. A powerful yoga is a very
\ncomplete yoga, which contains many things, takes in many elements. So this
\nelement of intellectual knowledge makes the yoga more powerful. <\/p>\n

 <\/p>\n

\nIs it
\nthe same as the integral yoga? <\/i><\/span><\/p>\n

 <\/b><\/p>\n

Not quite. An integral yoga is
\none which comprises all the parts of the being and all the activities of the
\nbeing. But the activities of one being are not as powerful as the activities of
\nanother; and the integrality of one being is not as total as the integrality of
\nanother. You don\u2019t understand? <\/p>\n

 If all
\nyour being, as it is, participates in the yoga, it bees for you an integral
\nyoga. But your participation may be very poor and mediocre pared with that of
\nsomeone else, and the number of elements of consciousness which you contain may
\nbe very small pared with the elements of consciousness contained in another
\nperson. And yet your yoga is integral for you, that is, it is done in all the
\nparts and all the activities of your being. <\/p>\n

\n

\nPage \u2013 7<\/font><\/p>\n<\/div>\n

You know, I had
\na cat which was doing yoga. Well, the yoga of the cat could not be as powerful
\nas the yoga of man, and yet it was as integral, it was quite complete; even its
\nbody took part in its yoga. But its way of doing it, naturally, was not human. <\/p>\n

 <\/p>\n

\nMother,
\nwhat does \u201cthe moving idea-force\u201d mean? <\/i><\/span><\/p>\n

 <\/p>\n

It is an idea which gives you
\nwill, enthusiasm and a power of realisation. A \u201cmoving\u201d thing is that which
\ntends towards realisation and gives you the impetus towards realisation. <\/p>\n

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

\nHere Sri
\nAurobindo writes, \u201cBut still the greater and wider the moving idea-force\u00a0 <\/span>behind the consecration, the better for the
\nseeker.\u201d <\/i><\/span><\/p>\n

 <\/p>\n

The Synthesis of Yoga, A. 76<\/font><\/i><\/span><\/p>\n

Have you never felt the
\ndifference between a small idea and a great idea, a narrow idea and a wide one?\n<\/p>\n

 <\/p>\n

\nBut,
\nearlier, Sri Aurobindo has said that if this is accompanied by a self-giving,
\nthat is enough. Later he says that if it is wide, it is better. <\/i>
\n<\/span><\/p>\n

 <\/p>\n

Listen, I am going to give you
\nquite a concrete and material example. You make an offering of your purse; it
\ncontains three rupees. Your neighbour offers his purse which contains fifty.
\nWell, the gift of fifty rupees is larger than the gift of three. That\u2019s all. <\/p>\n

 But, from
\nthe moral point of view, if you have given\u00a0
\n<\/span>all that you have, you have done the utmost you could have done, nothing
\nmore can be asked of you; you understand, from the moral point of view, from
\nthe pure spiritual point of view, not from the point of view of realisation.
\nFrom the purely spiritual point of view the gift of your three rupees has
\nexactly the same value as the gift of fifty. And even he who gave fifty rupees,
\nif he has
\n <\/p>\n

\n

Page – 8<\/font><\/span><\/p>\n<\/div>\n

kept back one, his gift is less
\nintegral and pure than yours of only three. So, it is not on that plane that
\nthe thing must be seen. But from the point of view of the material realisation
\nit is undeniable that fifty is more than three, for all those who know
\nmathematics! <\/p>\n

 <\/p>\n

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

 <\/b><\/p>\n

\nMother,
\nthe message you have given this year, will you explain it a little?\u00b9 <\/i>
\n<\/span><\/p>\n

 <\/p>\n

The message I have given this
\nyear, what\u2019s your objection to it? <\/p>\n

 <\/p>\n

\nDoes
\nit imply that there will be great victories this year? <\/i><\/span><\/p>\n

 <\/p>\n

This means perhaps something very
\nsimple: that it is better to let things happen without speaking about them. If
\nyou ask me, I think this is what it means: that it is much better to say
\nnothing about what will happen before it happens. Otherwise it bees what I call
\n\u201cbeat of drum\u201d, what could be called publicity. <\/p>\n

 It is
\nlike those who ask, \u201cWhat will it be like?\u201d We shall see! Wait, at least we
\nshould get a surprise!\u2026 And I reply, \u201cI know nothing about it.\u201d For I put
\nmyself immediately in the consciousness of the world as it is, to which is
\nannounced that extraordinary things are going to happen, and which is quite
\nincapable of imagining them \u2014 for as I told you once, if one begins to imagine
\nthem, it means they are already there. Before you can imagine something, it has
\nto exist, otherwise you cannot imagine it. <\/p>\n

 Yes, in
\nour higher being we can have a very clear, very exact, very luminous perception
\nof what it is. But if one comes<\/p>\n

 <\/p>\n

\n\u00b9TheNewYear Message of 1956: \u201cThe greatest victories
\nare the least noisy. The manifestation of a new world is not proclaimed by beat
\nof drum.\u201d <\/font> <\/span>
\n <\/font><\/p>\n

\n

\nPage \u2013 9<\/font><\/p>\n<\/div>\n

down into the material consciousness, one has
\nto say, \u201cWell, I know nothing about it.\u201d When it is there, I shall tell you
\nwhat it\u2019s like \u2014 and probably I won\u2019t even need to tell you, you will be able
\nto see it. I hope you will be among those who are able to see it. For, there
\nagain, there are some who won\u2019t be able. <\/p>\n

And so, what\u2019s
\nthe good of it? What\u2019s the use of going round telling people, \u201cIt is there, you
\nknow, it is like this\u201d? They will reply, as in that play which was staged here:
\n\u201cBut I can see nothing!\u201d Do you remember, it was in Le Sage? Don\u2019t you remember
\nthat in Le Sage the messenger says that the Divine is there listening to you,
\nthat He is present? And then someone replies, \u201cBut I don\u2019t see Him!\u201d It is like
\nthat. <\/p>\n

 It is
\nlike those people who come to visit the Ashram and say, \u201cBut there is no
\nspirituality here!\u2019\u2026 How could they see it? With what organs? <\/p>\n

 But still
\nI do hope that when something manifests, you will be able to see it. <\/p>\n

 Naturally,
\nif all of a sudden there were luminous apparitions or if the outer physical
\nforms changed completely, well then, I think even a dog or a cat or anything
\nwhatsoever would notice it. But that will take time, it can\u2019t happen right now.
\nIt can\u2019t happen right now, it is farther off, for a much later time. Many great
\nthings will take place before that, and they will be much more important than
\nthat, mark my words. <\/p>\n

 For,
\nindeed, that is only the flower which blossoms. But before it blossoms, the
\nprinciple of its existence must be there in the root of the plant. <\/p>\n

 <\/p>\n

\nIf
\nthere is some manifestation, will it be purely spiritual, that is, will only
\nthose who do yoga be able to perceive it, or will there be any consequences in
\nthe world of facts? <\/i><\/span><\/p>\n

\n <\/i><\/span><\/p>\n

My child, why do you put this in
\nthe future? <\/p>\n

 There
\nhave already been, for years, extraordinary, fantastic <\/p>\n

\n

Page
\n\u2013 10<\/font><\/p>\n<\/div>\n

\u00a0<\/span>consequences in the world. But to see this,
\none must have a little knowledge; otherwise one takes them for quite normal and
\nordinary things \u2014 because one doesn\u2019t even know how they happen. <\/p>\n

So perhaps this
\nwill be exactly the same thing; there are likely to be tremendous changes,
\nfantastic actions, and, well, people will say, \u201cBut this \u2014 naturally, it is
\nlike that\u201d, because they don\u2019t know how it comes about. <\/p>\n

 An action
\nin the world? \u2014 It is constant. It is something which spreads and acts
\neverywhere, gives out everywhere new impulsions, new orientations, new ideas,
\nnew acts of will \u2014 everywhere. But still, as one does not see how it happens,
\none thinks it \u201cquite natural\u201d, as they say. <\/p>\n

 It is
\nquite natural, but with another naturalness than that of ordinary physical
\nNature. <\/p>\n

 Indeed,
\nit is quite logical to say that one must be conscious of the Spirit to be able
\nto perceive the work of the Spirit. If you are not conscious of the Spirit, how
\nwill you be able to see it at work? Because the result of what the Spirit does
\nis necessarily material in the material world; and as it is material, you find
\nit quite natural. What do you know of what Nature does, and what do you know of
\nwhat the Spirit does? All that Nature does \u2014 I am speaking of physical Nature \u2014
\nwe know very little about it, almost nothing, since we have to constantly learn
\nthings which upset all that we thought we knew before. And so, how to
\ndistinguish between what is purely the work of Nature and the work of the
\nSpirit through Nature? One should know how to distinguish the one from the
\nother. And how to distinguish them when one\u2019s consciousness is not quite limpid
\nand sure of what the Spirit is? How to recognise It, and how to see Its Work?
\nThis seems to me very simple logic. <\/p>\n

 The world
\nwill go on. Things will happen. And perhaps there will be a handful of men who
\nwill know how they were done. That\u2019s all. <\/p>\n

 And if
\ntoday one were suddenly precipitated, without any <\/p>\n

\n

Page
\n– 11<\/font><\/p>\n<\/div>\n

\u00a0<\/span>transition, into the world as it was, let us say,
\ntwo or three thousand years ago; oh! even less than that perhaps \u2014 one or two
\nthousand years ago \u2014 it would be such a suffocating contrast that probably very
\nfew people would be able to bear it. But as this came about \u201clike that\u201d, with
\nthe amiable slowness of Nature, with all her fantasies, one finds it quite
\nnatural and doesn\u2019t even notice it. <\/p>\n

 It is not
\nan image, it is not just fine words when it is said that if one enters the true
\nconsciousness, if one changes one\u2019s consciousness, well, the world itself
\nchanges for you. And it is not only an appearance or an impression: one sees
\ndifferently than one does in the ordinary consciousness; relations are
\ndifferent, causes are different, effects are different. And instead of seeing
\nonly something which is not transparent \u2014 one cannot see what\u2019s behind, it is a
\nsurface, a crust; it is only this one sees and one can\u2019t even see what moves
\nit, what makes it exist \u2014 everything is turned inside out, and it is that which
\nappears artificial and unreal, and almost inexistent. And so, when one sees
\nthings in this way, normally, you know, without straining oneself, without
\nhaving to practise meditation and concentration and make strenuous efforts to
\nsee things like this, when it is one\u2019s normal, natural vision, then one
\nunderstands things in a completely different way \u2014 naturally, the world is
\ndifferent!<\/p>\n

 There is
\na short preliminary sage which is indispensable, and those who have made this
\nlittle preliminary journey, well, there are all sorts of things, all sorts of
\nspeculations and questions which they can no longer ask themselves. <\/p>\n

 But
\ntruly, to e back to our point, what I wanted to say very simply is that one
\nday, at the time I was asked for a message \u2014 I give it because I am asked \u2014
\nthey ask and tell me, \u201cOh! we want to print it, couldn\u2019t you send it to us?\u201d
\nThen, what do I do? I look at the year that is coming \u2014 to be able to speak
\nabout it, I must look at it \u2014 I look at the coming year, and then, looking at
\nit, I see at the same time all the imaginations of people, all their
\nspeculations and all their inventions <\/p>\n

\n

Page
\n– 12<\/font><\/p>\n<\/div>\n

about what is going to happen in
\nthis so-called wonderful year. I look at that, and at the same time I look at
\nwhat it is \u2014 what it already is beforehand, it is already like that somewhere \u2014
\nand immediately I know very clearly that the best thing to do is not to say
\nwhat it will be like. And as people expect a lot of flourish and proclamations,
\nI said what I said, that\u2019s all. Nothing more. That is all I meant to say: \u201cLet
\nus not speak about it, if you please, that is better, that is preferable.\u201d I
\nhaven\u2019t said anything but this: \u201cIt is better not to speak about it, don\u2019t make
\na lot of noise about it, because that doesn\u2019t help. Let things happen in
\naccordance with a deeper law, without being bewildered like one who does not
\nunderstand anything and just looks on.\u201d<\/p>\n

 And above
\nall, above all, don\u2019t e and say, \u201cYou know, it will be like this.\u201d Because that
\nis what makes the thing most difficult, I don\u2019t say that what has to be will
\nnot be, but perhaps there will be many more difficulties if one speaks about
\nit. So it is better to let things happen. <\/p>\n

 And,
\nafter all, if one wants to be very reasonable \u2014 very reasonable \u2014 one has only
\nto ask oneself, \u201cWell, in ten thousand years, this realisation we are preparing,
\nwhat will it be? An imperceptible point in the march of time, a preparation, an
\nattempt towards future realisations.\u201d Oh! it is better not to get so excited.
\nLet us do all that we can and keep quiet. That\u2019s all. <\/p>\n

 Now, there
\nare people who need a little whipping, as one whips cream. But they should go
\nto the poets, not e to me. I am not a poet, I am content to act. I would rather
\nact than speak. <\/p>\n

Page
\n– 13<\/font><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

4 January 1956  \u00a0 \u201cIf we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[127],"tags":[],"class_list":["post-4533","post","type-post","status-publish","format-standard","hentry","category-08-questions-and-answers-volume-08","wpcat-127-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4533","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=4533"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4533\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4533"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4533"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4533"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}