{"id":4553,"date":"2013-07-13T01:56:48","date_gmt":"2013-07-13T01:56:48","guid":{"rendered":"http:\/\/localhost\/?p=4553"},"modified":"2013-07-13T01:56:48","modified_gmt":"2013-07-13T01:56:48","slug":"51-12-december-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\/51-12-december-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-51_12 December 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n12 December 1956<\/font><\/span><\/b> <\/font><\/span><\/p>\n

 <\/span><\/p>\n

Straight away we are leaping into the greatest difficulty! I
\nbelieve this one paragraph alone will be enough for this evening:<\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhat I cannot do now is the sign of what l shall do hereafter.
\nThe sense of impossibility is the beginning of all possibilities. Because this
\ntemporal universe was a paradox and an impossibility, therefore the Eternal
\ncreated it out of His being.\u201d <\/span><\/i><\/b><\/p>\n


\nThoughts
\nand Glimpses, Cent. Vol. 16, p. 378<\/font><\/span><\/i><\/b> <\/span><\/font><\/p>\n

 <\/span><\/p>\n

Do you know
\nwhy this seems paradoxical to you? It is simply because Sri Aurobindo has not
\nput in the guide marks of the thought, hasn’t led you step by step from one
\nthought to another. It is nothing else. It is almost elementary in its
\nsimplicity.<\/span><\/p>\n

And I am simply going to ask you a question<\/span> \u2014 <\/span>but in fact I expect no answer<\/span> \u2014 <\/span>to tell you
\nsomething very simple: When does something seem impossible to you?<\/span> \u2014 <\/span>It is when you try to do it. If you had never tried to do it, it
\nwould never have seemed impossible to you. <\/span><\/p>\n

And how is it that you tried to do it?<\/span> \u2014 <\/span>Because it was somewhere in your consciousness. If it had not been
\nin your consciousness, you would not have tried to do it; and the moment it is
\nin your consciousness, it is quite obvious that it is something you will
\nrealise. That alone which is not in your consciousness you cannot realise. It’s
\nas simple as that!<\/span><\/p>\n

Only, instead of telling you the thing in this way, Sri Aurobindo
\nputs it in a way that stimulates your thought. That is the virtue of paradoxes,
\nthey compel you to think.  <\/span><\/p>\n

Then, Sweet Mother, what does \u201cimpossible\u201d mean? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

There is
\nnothing impossible in the world except what is outside <\/span><\/p>\n

\nPage – 383<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>your consciousness. And as your consciousness
\ncan grow, as what is not in your consciousness today may be in your consciousness
\nafter some time, for the consciousness can become wider, so in the eternity of
\ntime nothing is impossible. <\/span><\/p>\n

At the present moment<\/span> \u2014 <\/span>I have
\nexplained this to you once<\/span> \u2014 <\/span>at the present moment, at a given moment,
\nin certain circumstances, there are impossibilities. But from the eternal point
\nof view in the infinity of time, nothing, nothing is impossible. And the proof
\nis that everything will be. All things, not only those which are conceivable at
\npresent, but all those which at present are inconceivable, all things are not
\nonly possible, but will be realised. For what we call the Eternal, the
\nInfinite, the Supreme, the Absolute<\/span> \u2014 <\/span>we give him
\nmany names, but in fact He is eternal, infinite, absolute<\/span> \u2014 <\/span>contains in himself not only all that is, but also all that will
\nbe, eternally, infinitely; and therefore nothing is impossible. Only, for the
\nconsciousness of the temporal and objective being, all things are not possible
\nat the same time; it is necessary to conceive of space and time to make them
\npossible. But outside the manifestation,
\neverything<\/i><\/span> is, simultaneously,
\neternally, potentially, in its possibility. And it is this All, inconceivable,
\nfor He is not manifest, who manifests in order to become conceivable. <\/span><\/p>\n

And this is what Sri Aurobindo tells us. This temporal universe,
\nthat is, a universe which is unfolding, a universe which does not exist all at
\nthe same time at the same place outside time and space, a universe which
\nbecomes temporal and spatial, which is successive<\/span> \u2014 <\/span>for
\nThat which is beyond the manifestation it is truly an absurdity, don’t you
\nthink so, and a paradox; it is its very contradiction. For the temporal
\nconsciousness, it is That which is unthinkable and in<\/span>com<\/span>prehensible, and for That, which is in<\/span>com<\/span>prehensible to the temporal consciousness, this temporal
\nconsciousness is in<\/span>com<\/span>prehensible!… We cannot conceive of
\nsomething which is not in time and space, for we ourselves are in time and
\nspace; we attempt an approximation to attain some small understanding of a
\n\u201cSomething\u201d which is not <\/span>
\n
\n <\/span><\/p>\n

\nPage – 384<\/span><\/p>\n

<\/p>\n
\n

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

expressible
\nand is simultaneously everything, eternally and beyond time. We may try, yes,
\nand we use all sorts of words, but we are not able to understand it unless we
\ngo outside time and space. Well, to reverse the problem, for That which is beyond
\ntime and space, time and space are something paradoxical and in<\/span>com<\/span>prehensible: they don’t exist, they are not there. And Sri
\nAurobindo says: \u201cBecause this temporal universe was a paradox and an
\nimpossibility, therefore the Eternal created it out of His being\u201d, that is, He
\nchanged his non-existence into existence<\/span> \u2014 <\/span>if you like
\nto put it humorously, in order to know what it is! For so long as He had not
\nbecome time and space, He could not know it! <\/span><\/p>\n

But if we go back to the beginning, then it becomes extremely
\npractical, concrete and very encouraging… For we say this: in order to have
\nthe idea of the impossible, that something is \u201cimpossible\u201d, you must attempt
\nit. For example, if at this moment you feel that what I am telling you is
\nimpossible to understand
\n(laughing)<\/span>,<\/b><\/i> this means that you are
\ntrying to understand it; and if you try to understand it, this means it is
\nwithin your consciousness, otherwise you could not try to understand it<\/span> \u2014 <\/span>just as I am in your consciousness, just as my words are in your consciousness,
\njust as what Sri Aurobindo has written is also in your consciousness, otherwise
\nyou would have no contact with it. But for the moment it is impossible to
\nunderstand, for want of a few small cells in the brain, nothing else, it is
\nvery simple. And as these cells develop through attention, concentration and
\neffort, when you have listened attentively and made an effort to understand,
\nwell, after a few hours or a few days or a few months, new convolutions will be
\nformed in your brain, and all this will become quite natural. You will wonder
\nhow there could have been a time when you did not understand: \u201cIt is so
\nsimple!\u201d But so long as these convolutions are not there, you may make an
\neffort, you may even give yourself a headache, but you will not understand. <\/span><\/p>\n

It is very encouraging because, fundamentally, the only thing
\n <\/span><\/p>\n

\nPage – 385<\/span><\/p>\n

<\/p>\n
\n

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

necessary is
\nto want it and to have the necessary patience. What is in<\/span>com<\/span>prehensible for you today will be quite clear in a short time. And
\nnote that it is not necessary that you should give yourself a headache every
\nday and at every minute by trying to understand! One very simple thing is
\nenough: to listen as well as you can, to have a sort of will or aspiration or,
\nyou might even say, desire to understand, and then that’s all. You make a
\nlittle opening in your consciousness to let the thing enter; and your
\naspiration makes this opening, like a tiny notch inside, a little hole
\nsomewhere in what is shut up, and then you let the thing enter. It will work.
\nAnd it will build up in your brain the elements necessary to express itself.
\nYou no longer need to think about it. You try to understand something else, you
\nwork, study, reflect, think about all sorts of things; and then after a few
\nmonths<\/span>
\n\u2014 <\/span>or perhaps a year, perhaps less, perhaps
\nmore<\/span>
\n\u2014 <\/span>you open the book once again and read the
\nsame sentence, and it seems as clear as crystal to you! Simply because what was
\nnecessary for understanding has been built up in your brain.<\/span><\/p>\n

So, never come to me saying, \u201cI am no good at this subject, I
\nshall never understand philosophy\u201d or \u201cI shall never be able to do mathematics\u201d
\nor\u2026<\/span> <\/span>It is ignorance, it is sheer ignorance. There is nothing you
\ncannot understand if you give your brain the time to widen and perfect itself.
\nAnd you can s from one mental construction to another: this corresponds to
\nstudies; from one subject to another: and each subject of study means a
\nlanguage; from one language to another, and build up one thing after another
\nwithin you, and contain all that and many more things yet, very harmoniously,
\nif you do this with care and take your time over it. For each one of these
\nbranches of knowledge corresponds to an inner formation, and you can multiply
\nthese formations indefinitely<\/i><\/span> if you give the necessary time and care. <\/span><\/p>\n

I do not believe at all in limits which cannot be crossed. <\/span><\/p>\n

But I see very clearly people’s mental formations and also a sort
\nof laziness in face of the necessary effort. And this laziness
\n <\/span><\/p>\n

\nPage – 386<\/span><\/p>\n

<\/p>\n
\n

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

and these
\nlimits are like diseases. But they are curable\u00a0
\n<\/span>diseases<\/span> \u2014 <\/span>unless you have a really defective
\ncerebral structure and lack something; if something was \u201cforgotten\u201d when you
\nwere formed, then it is more difficult. It is much more difficult, but it is
\nnot impossible. There are people like that, really incomplete, who are like an
\nill-made object<\/span> \u2014 <\/span>logically it would be better if they
\ndidn’t continue to exist; but still (laughing)<\/i><\/span> it is not the custom, it
\nis not the ordinary human way of thinking. But if you are a normal person,
\nwell, provided you take the trouble and know the method, your capacity for
\ngrowth is almost unlimited.<\/span><\/p>\n

There is the idea that everyone belongs to a certain type, that,
\nfor example, the pine will never become the oak and the palm never become
\nwheat. This is obvious. But that is something else: it means that the truth of
\nyour being is not the truth of your neighbour’s. But in the truth of your
\nbeing, according to your own formation, your progress is almost unlimited. It
\nis limited only by your own conviction that it is limited and by your ignorance
\nof the true process, otherwise\u2026<\/span><\/p>\n

There is nothing one cannot do, if one knows how to do it.  <\/span><\/p>\n

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

I have a question here which is more childish. Someone has asked: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhy are some people intelligent and others not? Why can some people
\ndo certain things while others can’t?\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

It is as
\nthough you asked why everybody was not the same! Then it would mean that there
\nwould only be one single thing, one single thing indefinitely repeated which
\nwould constitute the whole universe\u2026.<\/span> <\/span>I don’t
\nknow, but it seems to me that it wouldn’t be worth the trouble having a
\nuniverse for that, it would be enough to have just one thing! <\/span><\/p>\n

\nPage – 387<\/span><\/p>\n

<\/p>\n
\n

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

But the moment one admits the principle of multiplicity and that
\nno two things are alike in the universe, how can you ask why they are not the
\nsame! It is just because they are not, because no two things are alike. <\/span><\/p>\n

Behind that there is something else which one is not conscious of,
\nbut which is very simple and very childish. It is this: \u201cSince there is an infinite
\ndiversity, since some people are of one kind and others of a lesser kind, well\u201d<\/span> \u2014 <\/span>here of course one doesn’t say this to oneself but it is there,
\nhidden in the depths of the being, in the depths of the ego\u201d<\/span> \u2014 <\/span>why am I not of the best kind?\u201d There we are. In fact it amounts
\nto <\/span>com<\/span>plaining that perhaps one is not of the best kind! If you look
\nattentively at questions like this: \u201cWhy do some have much and others little?\u201d
\n\u201cWhy are some wise and not others? Why are some intelligent and not others?\u201d
\netc., behind that there is \u201cWhy don’t I have all that can be had and why am I
\nnot all that one can be?…\u201d Naturally, one doesn’t say this to oneself,
\nbecause one would feel ridiculous, but it is there. <\/span><\/p>\n

There then. Now has anyone anything to add to what we have just
\nsaid?…<\/span>
\n<\/span>Have you all understood quite well? Everything I have said? Nobody
\nwants to say\u2026 <\/span><\/p>\n

(A teacher) Our daily routine seems a little \u201cimpossible\u201d to us. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Well, wait a
\ncentury or two and it will bee possible!
\n(Laughter)<\/i><\/span> <\/span><\/p>\n

You are told that today’s impossibility is the possibility of
\ntomorrow<\/span>
\n\u2014 <\/span>but these are very great tomorrows! <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

I have another question about what I told you the other day, when
\nwe discussed the distinction between will and willings. I told you that
\nwillings<\/span>
\n\u2014 <\/span>what Sri Aurobindo calls willings<\/span> <\/span><\/p>\n

\nPage – -388<\/span><\/p>\n

<\/p>\n
\n

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

\n\u00a0<\/span>― <\/span>are movements arising not from a higher
\nconsciousness <\/span>com<\/span>ing down into the being and expressing
\nitself in action, but from impulses or influences from outside. We reserved the
\nword will to express what in the individual consciousness is the expression of
\nan order or impulse coming from the truth of the being, from the truth of the
\nindividual<\/span>
\n\u2014 <\/span>his true being, his true self, you
\nunderstand. That we call will. And all the impulses, actions, movements arising
\nin the being which are not that, we said were willings. And I told you in fact
\nthat without knowing it or at times even knowing it, you are moved by
\ninfluences <\/span>com<\/span>ing from outside which enter in without your even being aware of
\nthem and arouse in you what you call the will that a certain thing may happen
\nor another may not, etc. <\/span><\/p>\n

So I am asked: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhat is the nature of these influences from outside? Could you
\ngive us an explanation of their working?\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Naturally
\nthese influences are of very diverse kinds. They may be studied from a
\npsychological point of view or from an almost mechanical standpoint, the one
\nusually translating the other, that is, the mechanical phenomenon occurs as a
\nsort of result of the psychological one. <\/span><\/p>\n

In very few people, and even in the very best at very rare moments
\nin life, does the will of the being express that deep inner, higher truth. <\/span><\/p>\n

(After a silence Mother continues:)<\/span><\/i><\/b> The individual consciousness extends far beyond the body; we have
\nseen that even the subtle physical which is yet material pared with the vital
\nbeing and in certain conditions almost visible, extends at times considerably
\nbeyond the visible limits of the physical body. This subtle physical is
\nconstituted of active vibrations which enter into contact or mingle with the
\nvibrations of the subtle physical of others, and this reciprocal contact gives
\nrise to influences<\/span> \u2014 <\/span>naturally the most powerful vibrations get
\nthe better of the <\/span>
\n
\n <\/span><\/p>\n

\nPage – 389<\/span><\/p>\n

<\/p>\n
\n

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

others. For
\nexample, as I have already told you several times, if you have a thought, this
\nthought clothes itself in subtle vibrations and becomes an entity which travels
\nand moves about in the earth-atmosphere in order to realise itself as best it
\ncan, and because it is one among millions, naturally there is a multiple and
\ninvolved interaction as a result of which things don’t take place in such a
\nsimple and schematic fashion.<\/span><\/p>\n

What you call yourself, the individual being enclosed within the
\nlimits of your present consciousness, is constantly penetrated by vibrations of
\nthis kind, <\/span>com<\/span>ing from outside and very often presenting themselves in the form
\nof suggestions, in the sense that, apart from a few exceptions, the action
\ntakes place first in the mental field, then becomes vital, then physical. I
\nwant to make it clear that it is not a question of the pure mind here, but of
\nthe physical mind; for in the physical consciousness itself there is a mental
\nactivity, a vital activity and a purely material activity, and all that takes
\nplace in your physical consciousness, in your body consciousness and bodily
\nactivity, penetrates first in the form of vibrations of a mental nature, and so
\nin the form of suggestions. Most of the time these suggestions enter you
\nwithout your being in the least conscious of them; they go in, awaken some sort
\nof response in you, then spring up in your consciousness as though they were
\nyour own thought, your own will, your own impulse; but it is only because you
\nare unconscious of the process of their penetration. <\/span><\/p>\n

These suggestions are very numerous, manifold, varied, with
\nnatures which are very, very different from each other, but they may be
\nclassified into three principal orders. First<\/span> \u2014 <\/span>and
\nthey are hardly perceptible to the ordinary consciousness; they become
\nperceptible only to those who have already reflected much, observed much,
\ndeeply studied their own being<\/span> \u2014 <\/span>they are what could be called collective
\nsuggestions. <\/span><\/p>\n

When a being is born upon earth, he is inevitably born in a
\ncertain country and a certain environment. Due to his physical parents he is
\nborn in a set of social, cultural, national, some <\/span><\/p>\n

\nPage – 390<\/span><\/p>\n

<\/p>\n
\n

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

times
\nreligious circumstances, a set of habits of thinking, of understanding, of
\nfeeling, conceiving, all sorts of constructions which are at first mental, then
\nbecome vital habits and finally material modes of being. To put things more
\nclearly, you are born in a certain society or religion, in a particular
\ncountry, and this society has a collective conception of its own and this
\nnation has a collective conception of its own, this religion has a collective
\n\u201cconstruction\u201d of its own which is usually very fixed. You are born into it.
\nNaturally, when you are very young, you are altogether unaware of it, but it
\nacts on your formation<\/span> \u2014 <\/span>that formation, that slow formation through
\nhours and hours, through days and days, experiences added to experiences, which
\ngradually builds up a consciousness. You are underneath it as beneath a
\nbell-glass. It is a kind of construction which covers and in a way protects
\nyou, but in other ways limits you considerably. All this you absorb without
\neven being aware of it and this forms the subconscious basis of your own
\nconstruction. This subconscious basis will act on you throughout your life, if
\nyou do not take care to free yourself from it. And to free yourself from it,
\nyou must first of all become aware of it; and the first step is the most
\ndifficult, for this formation was so subtle, it was made when you were not yet
\na conscious being, when you had just fallen altogether dazed from another world
\ninto this one (laughing)<\/i><\/span> and it all happened without your participating in
\nthe least in it. Therefore, it does not even occur to you that there could be
\nsomething to know there, and still less something you must get rid of. And it is
\nquite remarkable that when for some reason or other you do become aware of the
\nhold of this collective suggestion, you realise at the same time that a very
\nassiduous and prolonged labour is necessary in order to get rid of it. But the
\nproblem does not end there. <\/span><\/p>\n

You live surrounded by people. These people themselves have
\ndesires, stray wishes, impulses which are expressed through them and have all
\nkinds of causes, but take in their consciousness an individual form. For
\nexample, to put it in very practical <\/span><\/p>\n

\nPage – 391<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>terms: you have a father, a mother, brothers,
\nsisters, friends, <\/span>com<\/span>rades; each one has his own way of
\nfeeling, willing, and all those with whom you are in relation expect something from
\nyou, even as you expect something from them. That something they do not always
\nexpress to you, but it is more or less conscious in their being, and it makes
\nformations. These formations, according to each one’s capacity of thought and
\nthe strength of his vitality, are more or less powerful, but they have their
\nown little strength which is usually much the same as yours; and so what those
\naround you want, desire, hope or expect from you enters in this way in the form
\nof suggestions very rarely expressed, but which you absorb without resistance
\nand which suddenly awaken within you a similar desire, a similar will, a
\nsimilar impulse\u2026<\/span> <\/span>This happens from morning to night, and
\nagain from night to morning, for these things don’t stop while you are
\nsleeping, but on the contrary are very often intensified because your
\nconsciousness is no longer awake, watching and protecting you to some extent.<\/span><\/p>\n

And this is quite <\/span>com<\/span>mon, so <\/span>com<\/span>mon
\nthat it is quite natural and so natural that you need special circumstances and
\nmost unusual occasions to become aware of it. Naturally, it goes without saying
\nthat your own responses, your own impulses, your own wishes have a similar
\ninfluence on others, and that all this becomes a marvellous mixture in which
\nmight is always right! <\/span><\/p>\n

If that were the end of the problem, one could yet come out of the
\nmess; but there is a <\/span>com<\/span>plication. This terrestrial world, this
\nhuman world is constantly invaded by the forces of the neighbouring world, that
\nis, of the vital world, the subtler region beyond the fourfold
\nearth-atmosphere;\u00b9 and this vital world which is not under the influence of the
\npsychic forces or the psychic consciousness is essentially a world of ill-will,
\nof disorder, disequilibrium, indeed of all the most anti-divine things one
\ncould imagine. This vital world is constantly penetrating the physical world,
\nand being much more subtle than the physical, it is very <\/span>
\n
\n <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9Consisting of the four principles:
\nphysical, vital, mental and psychic.<\/font><\/span><\/b><\/font> <\/span><\/b><\/p>\n

\nPage – 392<\/span><\/p>\n

<\/p>\n
\n

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

often quite
\nimperceptible except to a few rare individuals. There are entities, beings,
\nwills, various kinds of individualities in that world, who have all kinds of
\nintentions and make use of every opportunity either to amuse themselves if they
\nare small beings or to do harm and create disorder if they are beings with a
\ngreater capacity. And the latter have a very considerable power of penetration
\nand suggestion, and wherever there is the least opening, the least affinity,
\nthey rush in, for it is a game which delights them.<\/span><\/p>\n

Besides, they are very thirsty or hungry for certain human vital
\nvibrations which for them are a rare dish they love to feed upon; and so their
\ngame lies in exciting pernicious movements in man so that man may emanate these
\nforces and they be able to feed on them just as they please. All movements of
\nanger, violence, passion, desire, all these things which make you abruptly
\nthrow off certain energies from yourself, project them from yourself, are
\nexactly what these entities of the vital world like best, for, as I said, they
\nenjoy them like a sumptuous dish. Now, their tactics are simple: they send you
\na little suggestion, a little impulse, a small vibration which enters deep into
\nyou and through contagion or sympathy awakens in you the vibration necessary to
\nmake you throw off the force they want to absorb.<\/span><\/p>\n

There it is a little easier to recognise the influence, for, if
\nyou are the least bit attentive, you become aware of something that has
\nsuddenly awakened within you. For example, those who are in the habit of losing
\ntheir temper, if they have attempted ever so little to control their anger,
\nthey will find something <\/span>com<\/span>ing from outside or rising from below
\nwhich actually takes hold of their consciousness and arouses anger in them. I
\ndon’t mean that everybody is capable of this discernment; I am speaking of
\nthose who have tried to understand their being and control it. These adverse
\nsuggestions are easier to distinguish than, for instance, your response to the
\nwill or desire of a being who is of the same nature as yourself, another human
\nbeing, who consequently acts on you without this giving you a clear impress<\/span> <\/span><\/p>\n

\nPage – 393<\/span><\/p>\n

<\/p>\n
\n

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

sion of
\nsomething <\/span>com<\/span>ing from outside: the vibrations are too alike, too similar in
\ntheir nature, and you have to be much more attentive and have a much sharper
\ndiscernment to realise that these movements which seem to come out from you are
\nnot really yours but come from outside. But with the adverse forces, if you are
\nin the least sincere and observe yourself attentively, you become aware that it
\nis something in the being which is responding to an influence, an impulse, a
\nsuggestion, even something at times very concrete, which enters and produces
\nsimilar vibrations in the being.<\/span><\/p>\n

There, now. That is the problem. <\/span><\/p>\n

The remedy?…<\/span> <\/span>It is always the same: goodwill, sincerity,
\ninsight, patience<\/span> \u2014 <\/span>oh! an untiring patience and a
\nperseverance which assures you that what you have not succeeded in doing today,
\nyou will succeed in doing another time, and makes you go on trying until you do
\nsucceed. <\/span><\/p>\n

And this brings us back to Sri Aurobindo’s sentence: if this
\ncontrol seems to you quite impossible today, well, that means that not only
\nwill it be possible, but that it will be realised later. <\/span><\/p>\n

\nPage – 394<\/span><\/p>\n

<\/p>\n

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

12 December 1956    Straight away we are leaping into the greatest difficulty! I believe this one paragraph alone will be enough for this evening:…<\/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-4553","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\/4553","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=4553"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4553\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4553"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4553"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4553"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}