Index, bigindex

select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards_(table), project, project_0001, Savitri_(cento), Savitri_(extended_toc), the_Temple_of_Sages, three_js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the_Bad, the_God_object, the_Good, the_most_important, the_Ring, the_source_of_inspirations, the_Stack, the_Tarot, the_Word, top_priority, whiteboard,

classes ::: book, The_Mother, mcw, Integral_Yoga,
children :::
branches :::

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:Questions And Answers 1929-1931
class:book
author class:The Mother
class:mcw
subject class:Integral Yoga
subject:Integral Yoga


questions, comments, take-down requests, reporting broken-links etc.
contact me @ integralyogin at gmail dot com

--- OBJECT INSTANCES [0]


--- PRIMARY CLASS


book
mcw

--- SEE ALSO


--- SIMILAR TITLES [0]


Questions And Answers 1929-1931

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)



--- QUOTES [1000 / 1000 - 0 / 500] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   25 The Mother

NEW FULL DB (2.4M)


1:The imagination is like a knife which may be used for good or evil purposes. ~ The Mother, Questions And Answers 1929-1931 ,
2:In all pursuits, intellectual or active, your one motto should be, Remember and Offer. ~ The Mother, Questions And Answers 1929-1931 ,
3:Once you have turned to the Divine, saying 'I want to be yours', and the Divine has said, 'Yes' the whole world cannot keep you from it. ~ The Mother, Questions And Answers 1929-1931 ,
4:Yoga means union with the Divine, and the union is effected through offering - it is founded on the offering of yourself to the Divine. ~ The Mother, Questions And Answers 1929-1931 (28 April),
5:Surrender is the decision to hand over the responsibility of your life to the Divine. This is done either through the mind or the emotion or the life-impulse or through all of them together. ~ The Mother, Questions And Answers 1929-1931 ,
6:When you sit in meditation you must be as candid and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition is there, all the rest depends upon the aspiration deep within you. And if you call upon Divinity, then too you will have the answer. ~ The Mother, Questions And Answers 1929-1931 ,
7:There are two factors that have to be considered in the matter [the causes of illness]. There is what comes from outside and there is what comes from your inner condition. Your inner condition becomes a cause of illness when there is a resistance or revolt in it or when there is some part in you that does not respond to the protection; or even there may be something there that almost willingly and wilfully calls in the adverse forces. It is enough if there is a slight movement of this kind in you; the hostile forces are at once upon you and their attack takes often the form of illness. ~ The Mother, Questions And Answers 1929-1931 ,
8:Attacks from adverse forces are inevitable: you have to take them as tests on your way and go courageously through the ordeal. The struggle may be hard, but when you come out of it, you have gained something, you have advanced a step. There is even a necessity for the existence of the hostile forces. They make your determination stronger, your aspiration clearer. "It is true, however, that they exist because you gave them reason to exist. So long as there is something in you which answers to them, their intervention is perfectly legitimate. If nothing in you responded, if they had no hold upon any part of your nature, they would retire and leave you. ~ The Mother, Questions And Answers 1929-1931 (5 May 1929),
9:When we are concentrated in mental movements or intellectual pursuits, why do we sometimes forget or lose touch with the Divine?You lose it because your consciousness is still divided. The Divine has not settled in your mind; you are not wholly consecrated to the Divine Life. Otherwise you could concentrate to any extent upon such things and still you would have the sense of being helped and supported by the Divine. In all pursuits, intellectual or active, your one motto should be, Remember and Offer. Let whatever you do be done as an offering to the Divine. And this too will be an excellent discipline for you; it will prevent you from doing many foolish and useless things. ~ The Mother, Questions And Answers 1929-1931 ,
10:the importance and power of surrender ::: Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies - do whatever you like with me. ~ The Mother, Questions And Answers 1929-1931 ,
11:It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds. Only when you are incapable of having the slightest fear, when you remain unmoved, for example, in the midst of the worst nightmare, can you say, “Now I am ready to go into the vital world.” But this means the acquisition of a power and a knowledge that can come only when you are a perfect master of the impulses and desires of the vital nature. You must be absolutely free from everything that can bring in the beings of the darkness or allow them to rule over you; if you are not free, beware!No attachments, no desires, no impulses, no preferences; perfect equanimity, unchanging peace and absolute faith in the Divine protection: with that you are safe, without it you are in peril. And as long as you are not safe, it is better to do like little chickens that take shelter under the mother’s wings. ~ The Mother, Questions And Answers 1929-1931 ,
12:In the depths of your consciousness is the psychic being, the temple of the Divine within you. This is the centre round which should come about the unification of all these divergent parts, all these contradictory movements of your being. Once you have got the consciousness of the psychic being and its aspiration, these doubts and difficulties can be destroyed. It takes more or less time, but you will surely succeed in the end. Once you have turned to the Divine, saying, "I want to be yours", and the Divine has said, "Yes", the whole world cannot keep you from it. When the central being has made its surrender, the chief difficulty has disappeared. The outer being is like a crust. In ordinary people the crust is so hard and thick that they are not conscious of the Divine within them. If once, even for a moment only, the inner being has said, "I am here and I am yours", then it is as though a bridge has been built and little by little the crust becomes thinner and thinner until the two parts are wholly joined and the inner and the outer become one. ~ The Mother, Questions And Answers 1929-1931 ,
13:Two Paths Of Yoga ::: There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender. is a safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it to nor has nothing do but to let the mother hold it and cry ma ma. ~ The Mother, Questions And Answers 1929-1931 ,
14:"The human being is at home and safe in the material body; the body is his protection. There are some who are full of contempt for their bodies and think that things will be much better and easier after death without them. But in fact the body is your fortress and your shelter. While you are lodged in it the forces of the hostile world find it difficult to have a direct hold upon you.... Directly you enter any realm of this [vital] world, its beings gather round you to get out of you all you have, to draw what they can and make it a food and a prey. If you have no strong light and force radiating from within you, you move there without your body as if you had no coat to protect you against a chill and bleak atmosphere, no house to shield you, even no skin covering you, your nerves exposed and bare. There are men who say, 'How unhappy I am in this body', and think of death as an escape! But after death you have the same vital surroundings and are in danger from the same forces that are the cause of your misery in this life.... "It is here upon earth, in the body itself, that you must acquire a complete knowledge and learn to use a full and complete power. Only when you have done that will you be free to move about with entire security in all the worlds." ~ The Mother, Questions And Answers 1929-1931 (12 May 1929),
15:What is one to do to prepare oneself for the Yoga? To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious. It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice. You will have to be patient and persistent and vigilant - "sleepless", as the adepts say; you must always refuse to give any chance whatever to the undivine against the divine. ~ The Mother, Questions And Answers 1929-1931 ,
16:Often in the beginning of the action this can be done; but as one gets engrossed in the work, one forgets. How is one to remember? The condition to be aimed at, the real achievement of Yoga, the final perfection and attainment, for which all else is only a preparation, is a consciousness in which it is impossible to do anything without the Divine; for then, if you are without the Divine, the very source of your action disappears; knowledge, power, all are gone. But so long as you feel that the powers you use are your own, you will not miss the Divine support. In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable. Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left. ~ The Mother, Questions And Answers 1929-1931 ,
17:Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the thought-form that has gone out from you makes an attempt to realise itself. Let us say, for instance, that you have a keen desire for a certain person to come and that, along with this vital impulse of desire, a strong imagination accompanies the mental form you have made; you imagine, "If he came, it would be like this or it would be like that." After a time you drop the idea altogether, and you do not know that even after you have forgotten it, your thought continues to exist. For it does still exist and is in action, independent of you, and it would need a great power to bring it back from its work. It is working in the atmosphere of the person touched by it and creates in him the desire to come. And if there is a sufficient power of will in your thought-form, if it is a well-built formation, it will arrive at its own realisation. But between the formation and the realisation there is a certain lapse of time, and if in this interval your mind has been occupied with quite other things, then when there happens this fulfilment of your forgotten thought, you may not even remember that you once harboured it; you do not know that you were the instigator of its action and the cause of what has come about. And it happens very often too that when the result does come, you have ceased to desire or care for it. ~ The Mother, Questions And Answers 1929-1931 ,
18:How often there is a kind of emptiness in the course of life, an unoccupied moment, a few minutes, sometimes more. And what do you do? Immediately you try to distract yourself, and you invent some foolishness or other to pass your time. That is a common fact. All men, from the youngest to the oldest, spend most of their time in trying not to be bored. Their pet aversion is boredom and the way to escape from boredom is to act foolishly. Well, there is a better way than that - to remember. When you have a little time, whether it is one hour or a few minutes, tell yourself, "At last, I have some time to concentrate, to collect myself, to relive the purpose of my life, to offer myself to the True and the Eternal." If you took care to do this each time you are not harassed by outer circumstances, you would find out that you were advancing very quickly on the path. Instead of wasting your time in chattering, in doing useless things, reading things that lower the consciousness - to choose only the best cases, I am not speaking of other imbecilities which are much more serious - instead of trying to make yourself giddy, to make time, that is already so short, still shorter only to realise at the end of your life that you have lost three-quarters of your chance - then you want to put in double time, but that does not work - it is better to be moderate, balanced, patient, quiet, but never to lose an opportunity that is given to you, that is to say, to utilise for the true purpose the unoccupied moment before you. When you have nothing to do, you become restless, you run about, you meet friends, you take a walk, to speak only of the best; I am not referring to things that are obviously not to be done. Instead of that, sit down quietly before the sky, before the sea or under trees, whatever is possible (here you have all of them) and try to realise one of these things - to understand why you live, to learn how you must live, to ponder over what you want to do and what should be done, what is the best way of escaping from the ignorance and falsehood and pain in which you live. 16 May 1958 ~ The Mother, Questions And Answers 1929-1931 ,
19:Are there no false visions?There are what in appearance are false visions. There are, for instance, hundreds or thousands of people who say that they have seen the Christ. Of that number those who have actually seen Him are perhaps less than a dozen, and even with them there is much to say about what they have seen. What the others saw may be an emanation; or it may be a thought or even an image remembered by the mind. There are, too, those who are strong believers in the Christ and have had a vision of some Force or Being or some remembered image that is very luminous and makes upon them a strong impression. They have seen something which they feel belongs to another world, to a supernatural order, and it has created in them an emotion of fear, awe or joy; and as they believe in the Christ, they can think of nothing else and say it is He. But the same vision or experience if it comes to one who believes in the Hindu, the Mohammedan or some other religion, will take a different name and form. The thing seen or experienced may be fundamentally the same, but it is formulated differently according to the different make-up of the apprehending mind. It is only those that can go beyond beliefs and faiths and myths and traditions who are able to say what it really is; but these are few, very few. You must be free from every mental construction, you must divest yourself of all that is merely local or temporal, before you can know what you have seen. Spiritual experience means the contact with the Divine in oneself (or without, which comes to the same thing in that domain). And it is an experience identical everywhere in all countries, among all peoples and even in all ages. If you meet the Divine, you meet it always and everywhere in the same way. Difference comes in because between the experience and its formulation there is almost an abyss. Directly you have spiritual experience, which takes place always in the inner consciousness, it is translated into your external consciousness and defined there in one way or another according to your education, your faith, your mental predisposition. There is only one truth, one reality; but the forms through which it may be expressed are many. 21 April 1929 ~ The Mother, Questions And Answers 1929-1931 ,
20:Has creation a definite aim? Is there something like a final end to which it is moving?The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931 28th April 1931 and 5th May 1929,
21:What do we understand by the term "chance"? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental - the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance - that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood - a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele ́e of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the divine peace has been given to you and as often you have lost it - because something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised. ~ The Mother, Questions And Answers 1929-1931 ,
22:EvilHasten towards the good, leave behind all evil thoughts, for to do good without enthusiasm is to have a mind which delights in evil.If one does an evil action, he should not persist in it, he should not delight in it. For full of suffering is the accumulation of evil.If one does a good action, he should persist in it and take delight in it. Full of happiness is the accumulation of good.As long as his evil action has not yet ripened, an evildoer may experience contentment. But when it ripens, the wrong-doer knows unhappiness.As long as his good action has not yet ripened, one who does good may experience unhappiness. But when it ripens, the good man knows happiness.Do not treat evil lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the fool fills himself little by little with wickedness.Do not treat good lightly, saying, "That will not touch me." A jar is filled drop by drop; even so the sage fills himself little by little with goodness.The merchant who is carrying many precious goods and who has but few companions, avoids dangerous roads; and a man who loves his life is wary of poison. Even so should one act regarding evil.A hand that has no wound can carry poison with impunity; act likewise, for evil cannot touch the righteous man.If you offend one who is pure, innocent and defenceless, the insult will fall back on you, as if you threw dust against the wind.Some are reborn here on earth, evil-doers go to the worlds of Niraya,1 the just go to the heavenly worlds, but those who have freed themselves from all desire attain Nirvana.Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can find refuge from his evil actions.Neither in the skies, nor in the depths of the ocean, nor in the rocky caves, nowhere upon earth does there exist a place where a man can hide from death.People have the habit of dealing lightly with thoughts that come. And the atmosphere is full of thoughts of all kinds which do not in fact belong to anybody in particular, which move perpetually from one person to another, very freely, much too freely, because there are very few people who can keep their thoughts under control.When you take up the Buddhist discipline to learn how to control your thoughts, you make very interesting discoveries. You try to observe your thoughts. Instead of letting them pass freely, sometimes even letting them enter your head and establish themselves in a quite inopportune way, you look at them, observe them and you realise with stupefaction that in the space of a few seconds there passes through the head a series of absolutely improbable thoughts that are altogether harmful....?Conversion of the aim of life from the ego to the Divine: instead of seeking one's own satisfaction, to have the service of the Divine as the aim of life.*What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make. 2 October 1969 ~ The Mother, Questions And Answers 1929-1931 ,
23:Can it be said in justification of one's past that whatever has happened in one's life had to happen?The Mother: Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature's inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.Is the time also of an occurrence arranged in the Divine Plan of things?The Mother: All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme's own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes. 28th April ~ The Mother, Questions And Answers 1929-1931 ,
24:The Two Paths Of Yoga ::: 14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind. Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine. Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns. There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma. If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you. This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment. ~ The Mother, Questions And Answers 1929-1931 ,
25:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
,

*** NEWFULLDB 2.4M ***


--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)



0