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object:The Sunlit Path
author class:The Mother
subject class:Integral Yoga








There is always (it is probably inevitable) the path of struggle and then there is the sunlit path. And after much study and investigation, I have had a sort of spiritual ambition, if it may be called that, to bring to the world a sunlit path in order to eliminate the need for suffering and struggle...
  ~ The Mother, Agenda Vol 02, 1961-09-30

  Yes, there are happy ways near to God's sun;
  But few are they who tread the sunlit path;
  Only the pure in soul can walk in light.
  An exit is shown, a road of hard escape
  From the sorrow and the darkness and the chain;
  ~ Sri Aurobindo, Savitri, Book 06: The Book of Fate

Do not take my words for a teaching. Always they are a force in action, uttered with a definite purpose, and they lose their true power when separated from that purpose. ~ The Mother





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--- CONTENTS (short)
1 - The Call -
2 - The Value of Education -
3 - Morality, Religion, Yoga -
4 - Surrender, Self-Offering, Humility -
5 - Sincerity, Vigilance, Will-power
6 - Other Persons and Forces
7 - Courage, Endurance, Effort
8 - Receptivity and Aspiration
9 - Concentration, Meditation, Work
0 - The Divine Work
11 - Peace and Quiet
12 - The Spirit and the Psychic Being
13 - The Ego and Self-Giving
14 - Faith and the Grace
15 - Controlling One's Thoughts
16 - Developing the Mind and Senses
17 - Mundane Affairs
18 - Words, Opinions, Judgements
19 - Virtue, Purity, Freedom
20 - Effort, Patience, Progress
21 - The Divine, the World and Man


- CONTENTS EXTENDED -



1. The Call
The Great Adventure - [^1]
The Sublimest of Adventures
A Decisive Turning-Point


2. The Value of Education
One Dreams of Miracles
The Art of Living
One Needs Education
Control Your Impulses
Reason Must Be The Master
Reason Is Developed by Using It
Education: Preparing the Consciousness
A Child's Desires
True Need and Desire
Give up Desire
Win Your Little Victories
Change Yourself First

3. Morality, Religion, Yoga
Spirituality and Morality
Hasn't Morality Helped?
Serving Humanity
Religion
Yoga and Religion
Sri Aurobindo's Teaching and Religion
The Resolution to Do Yoga
A Call for the Path

4. Surrender, Self-Offering, Humility
Two Paths of Yoga
Surrender and the Yoga
True Surrender Enlarges You
The Most Important Surrender
Yoga is Effected through Offering
Empty Contemplation
Ascetic Methods
Outer Discipline
True Humility
Someone Who Knows Very Little
Open Yourself, Be Modest

5. Sincerity, Vigilance, Will-power
Sincerity
Perfect Sincerity
Unhappiness and Insincerity
The Psychic Mirror
Bad Impulses and Thoughts
Offer the Wrong Movements
The Positive and Negative Sides
Vigilance
Refuse the Lower Movements
Begin from the Outside
Inner Cleanliness
Blaming Oneself
Guard against Despair
One Chooses to Be Weak
To Fall Back into Error
Strengthen the Will
How to Will Truly

6. Other Persons and Forces
Others Are a Mirror
Insults: Remain Immobile
Be Good for the Sake of Being Good
The Only Way Out
Escape from Outer Influences
Open Only to the Divine
Stepping Back
Attacks from Adverse Forces
Attck by an Adverse Force
The Hole Made by Boasting

7. Courage, Endurance, Effort
Fear Is an Impurity
Fear: A Lack of Trust
Conquering Fear
True Courage
Pleasure and Pain
The Reason for Blows
Many Blows Are Needed
Never Get Discouraged
If One Has Endurance
Pay the Price
Effort Gives Joy

8. Receptivity and Aspiration
The Universal Vital Force
Receptivity to the Universal Vital Forces
Three Sources of Vital Force
Activity and Passivity in Sadhana
The Flame and the Vase
Aspiration and Receptivity
Find that Something
Aspiration Is Like an Arrow

9. Concentration, Meditation, Work
Concentrating the Attention
Concentration
Concentrate in the Centre of Aspiration
Dynamic Meditation
Meditation and Progress
Meditate under All Circumstances
Control of the Body
The Body Needs Activity
"Remember and Offer"

10. The Divine Work
The Three Victories
Come for the Divine Work
Why This Divine Work?
True Integrity
Doing the Divine Work

11. Peace and Quiet
The Illusion of Action
Learn to Be Quiet
"Peace, Peace, Peace"
Sit Down Quietly
Make Your Consciousness Vast
Open to the Higher Regions

12. The Spirit and the Psychic Being
Spiritual Experience
Come Out of Words
Contacting "That"
Birth into the Spirit
A Reversal of Consciousness
Contact with One's Psychic Being
The Psychic Being
The Temple with You
The Value of the Physical Body
The Work of the Psychic Being
Difficulties and the Psychic Being
The Psychic and the Truth
The Knowledge of the Psychic
Doing Yoga with the Head
The Heart Has Wings


13. The Ego and Self-Giving
Get Out of the Ego
The Hard Shell of Ego
Cut the Knot of the Ego
The Ego and "Pulling"
Never Try to Pull the Force
Give Instead of Taking
Give Everything
Make the Gift of Your Will
Offer Your Will
The Divine Will is Unmistakable
Knowing the Divine Will
The Right Attitude

14. Faith and the Grace
Keep Faith
Faith through Aspiration
A Childlike Trust
Watching Over One's Faith
The Extent of the Grace
The Need for the Grace
The Grace and the Sinner
Identify with the Grace

15. Controlling One's Thoughts
Bad Thoughts
Unpleasant Thoughts
Concentrate on What You Want to Be
Imagination
Imagination Opens the Path
The Atmosphere You Create
Create Your Own Atmosphere

16. Developing the Mind and Senses
Do Many Different Things
Education and Freedom
Mental Culture
Organise Your Life
One's Own Way of Thinking
Crystallising Your Thought
Remembering What You Learn
Knowledge Is within You
Reading which Awakens
Reading Sri Aurobindo's Writings
Listening to Music
The Sense of Beauty
A Sense of Gratitude
True Art
Art and Yoga
A Living Art
Tell a Beautiful Story

17. Mundane Affairs
The Materialism of Modern Times
Esau and Jacob
Success and Failure
A Perfect Equality
A Perfect Gift
Money Is Valuable When Spent
Money Belongs to No One
Production
Have Respect for Things
The Problem of Food
Eat Reasonably
Offer Your Food to the Divine
Smoking, Drinking and Drugs
Drinking and Drugs: Self-Control
Tobacco and Alcohol
The Sexual Impulse
Know How to Love
To Know What Love Is
Divine Love Is There
Before Going to Sleep
Stopping Illness
The Dying Man
Religious Ceremony
Religious Exercises
Spiritual Life: East and West

18. Words, Opinions, Judgements
Your Mantra
Say Only the Indispensable Words
Gossiping Degrades You
Widening Your Thought
Meddling with Others' Affairs
Judging Others
Humanity Is Unable to Judge

19. Virtue, Purity, Freedom
Laugh with the Lord
The Need to Be Virtuous
Total Purity
The Right to Be Free
Freedom: Not an Indulgence
Freedom and Ascetism
Freedom and Service
Freedom and Surrender

20. Effort, Patience, Progress
Go Farther
Get Rid of All Ties
Mental Formation and Progress
Preconceived Ideas
The Joy of Progress
Aspire without Impatience
Live in Eternity
Time: a Friend of Enemy?
The Effort for Progress
Horizontal and Vertical Progress
True Progress
You Must Choose
Nothing is Done Until Everything Is Done
"Others Are Not Doing It"
Your Best Friend

21. The Divine, the World and Man
Rely on the Divine Alone
Ask the Divine
Finding the Divine
Knowing the Divine
God Has a Sense of Humour
The Atheist and the Believer
The Material World
The Divine Is Not a Stranger
God and His Creation
God and the Universe
The Lord Is Staging a Play
The Lord Plays with All This
Allow the Lord to Do Everything
Let the All-Consciousness Decide
"What Thou Willest"
The Pressure of the Consciousness


A Sketch of the Mother's Life
References to the Texts [integrated in this digital transcription instead of separate section, as since the book is electronic I can just link to the literal exact source material instead of say what it is, I can just link to it.]
Glossary of Sanskrit and Other Terms



--- CHAPTERS
Satprem, On the Way to Supermanhood, 1.03 - The Sunlit Path

THE CALL


The Great Adventure-1
We are in a very special situation, extremely special, without precedent. We are now witnessing the birth of a new world; it is very young, very weak - not in its essence but in its outer manifestation - not yet recognised, not even felt, denied by the majority. But it is here. It is here, making an effort to grow, absolutely sure of the result. But the road to it is a completely new road which has never before been traced out - nobody has gone there, nobody has done that! It is a beginning, a universal beginning. So, it is an absolutely unexpected and unpredictable adventure.

There are people who love adventure. It is these I call, and I tell them this: "I invite you to the great adventure."

It is not a question of repeating spiritually what others have done before us, for our adventure begins beyond that. It is a question of a new creation, entirely new, with all the unforeseen events, the risks, the hazards it entails - a real adventure, whose goal is certain victory, but the road to which is unknown and must be traced out step by step in the unexplored. Something that has never been in this present universe and that will never be again in the same way. If that interests you well, let us embark. What will happen to you tomorrow - I have no idea.

One must put aside all that has been foreseen, all that has been devised, all that has been constructed, and then set off walking into the unknown. And come what may! There.

The Sublimest of Adventures - [^1]
There is a moment when life such as it is, the human consciousness such as it is, seems something absolutely impossible to bear, it creates a kind of disgust, repugnance; one says, No, it is not that, it is not that; it cant be that, it cant continue. Well, when one comes to this, there is only to throw in one's all - all one's effort, all one's strength, all one's life, all one's being - into this chance, if you like, or this exceptional opportunity that is given to cross over to the other side. What a relief to set foot on the new path, that which will lead you elsewhere! This is worth the trouble of casting behind much luggage, of getting rid of many things in order to be able to take that leap. Thats how I see the problem.

In fact it is the sublimest of adventures, and if one has in him in the slightest the true spirit of adventure, it is worth risking all for all.

A Decisive Turning-Point - [^1]
At the moment we are at a decisive turning-point in the history of the earth, once again. From every side I am asked, "What is going to happen?" Everywhere there is anguish, expectation, fear. "What is going to happen?" There is only one reply: "If only man could consent to be spiritualised."

And perhaps it would be enough if some individuals became pure gold, for this would be enough to change the course of events.... We are faced with this necessity in a very urgent way.

This courage, this heroism which the Divine wants of us, why not use it to fight against ones own difficulties, ones own imperfections, ones own obscurities? Why not heroically face the furnace of inner purification so that it does not become necessary to pass once more through one of those terrible, gigantic destructions which plunge an entire civilisation into darkness?

This is the problem before us. It is for each one to solve it in his own way.


THE VALUE OF EDUCATION


One Dreams of Miracles- [^1]
One dreams of miracles when one is young, one wants all wickedness to disappear, everything to be always luminous, beautiful, happy, one likes stories which end happily. This is what one should rely on. When the body feels its miseries, its limitations, one must establish this dream in itof a strength which would have no limit, a beauty which would have no ugliness, and of marvellous capacities: one dreams of being able to rise into the air, of being wherever it is necessary to be, of setting things right when they go wrong, of healing the sick; indeed, one has all sorts of dreams when one is very young. Usually parents or teachers pass their time throwing cold water on it, telling you, Oh! its a dream, it is not a reality. They should do the very opposite! Children should be taught, Yes, this is what you must try to realise and not only is it possible but it is certain if you come in contact with the part in you which is capable of doing this thing. This is what should guide your life, organise it, make you develop in the direction of the true reality which the ordinary world calls illusion.

This is what it should be, instead of making children ordinary, with that dull, vulgar common sense which becomes an inveterate habit and, when something is going well, immediately brings up in the being the idea: Oh, that wont last!, when somebody is kind, the impression, Oh, he will change!, when one is capable of doing something, Oh, tomorrow I wont be able to do it so well. This is like an acid, a destructive acid in the being, which takes away hope, certitude, confidence in future possibilities.

When a child is full of enthusiasm, never throw cold water on it, never tell him, You know, life is not like that! You should always encourage him, tell him, Yes, at present things are not always like that, they seem ugly, but behind this there is a beauty that is trying to realise itself. This is what you should love and draw towards you, this is what you should make the object of your dreams, of your ambitions.

The Art of Living - [^1]
Usually you are taught very few things you are not taught even to sleep. People think that they have only to lie down in their bed and then they sleep. But this is not true! One must learn how to sleep as one must learn to eat, learn to do anything at all. And if one does not learn, well, one does it badly! Or one takes years and years to learn how to do it, and during all those years when it is badly done, all sorts of unpleasant things occur. And it is only after suffering much, making many mistakes, committing many stupidities, that, gradually, when one is old and has white hair, one begins to know how to do something. But if, when you were quite small, your parents or those who look after you, took the trouble to teach you how to do what you do, do it properly as it should be done, in the right way, then that would help you to avoid allall these mistakes you make through the years. And not only do you make mistakes, but nobody tells you they are mistakes! And so you are surprised that you fall ill, are tired, dont know how to do what you want to, and that you have never been taught. Some children are not taught anything, and so they need years and years and years to learn the simplest things, even the most elementary thing: to be clean....

To live in the right way is a very difficult art, and unless one begins to learn it when quite young and to make an effort, one never knows it very well. Simply the art of keeping ones body in good health, ones mind quiet and goodwill in ones heartthings which are indispensable in order to live decently I dont say in comfort, I dont say remarkably, I only say decently. Well, I dont think there are many who take care to teach this to their children.

One Needs Education - [^1]
You think that you are sent to school, that you are made to do exercises, all this just for the pleasure of vexing you? Oh, no! It is because its indispensable for you to have a frame in which you can learn how to form yourself. If you did your work of individualisation, of total formations, by yourself, all alone in a corner, nothing at all would be asked of you. But you dont do it, you wouldnt do it, theres not a single child who would do it, he wouldnt even know how to do it, where to begin. If a child were not taught how to live, he could not live, he wouldnt know how to do anything, anything. I dont want to speak about disgusting details, but even the most elementary things he would not do properly if he were not taught how to do them. Therefore, one must, step by step That is to say, if everyone had to go through the whole experience needed for the formations of an individuality, he would be long dead before having begun to live! This is the contri butionaccumulated through centuriesof those who have had the experience and tell you, Well, if you want to go quickly, to know in a few years what has been learnt through centuries, do this! Read, learn, study and then, in the material field, you will be taught to do this in this way, that in that way, this again in this way (gestures). Once you know a little, you can find your own method, if you have the genius for it! But first one must stand on ones own feet and know how to walk. It is very difficult to learn it all alone. Its like that for everyone. One must form oneself. Therefore, one needs education. There we are!

Control Your Impulses - [^1]
From the time you are quite young, the work of your educators is to teach you to control your impulses and obey only those which are in conformity with the laws under which you live or with the ideal you wish to follow or the customs of the environment in which you are. The value of this mental construction which will govern your impulses depends a great deal on the surroundings in which you live and the character of the parents or people who educate you. But whether it be good or bad, mediocre or excellent, it is always the result of a mental control over the impulses. When your parents tell you, You should not do this, or when they say, You have to do that, this is a beginning of education for the minds control over the impulses.

Reason Must Be the Master - [^1]
It is a good thing to begin to learn at an early age that to lead an efficient life and obtain from ones body the maximum it is able to give, reason must be the master of the house. And it is not a question of yoga or higher realisation, it is something which should be taught everywhere, in every school, every family, every home: man was made to be a mental being, and merely to be a manwe are not speaking of anything else, we are speaking only of being a manlife must be dominated by reason and not by vital impulses. This should be taught to all children from their infancy. If one is not dominated by reason, one is a brute lower than the animal; for animals dont have a mind or a reason to dominate them, but they obey the instinct of the species. There is an instinct of the species which is an extremely reasonable instinct that regulates all their activities for their own good, and automatically, without knowing it, they are subject to this instinct of the species which is altoge ther reasonable from the point of view of that species, of each species. And those animals which for some reason or other become free of itas I was saying just a while ago, those which live near man and begin to obey man instead of obeying the instinct of the speciesare perverted and lose the qualities of their species. But an animal left to its natural life and free from human influence is an extremely reasonable being from its own point of view, for it only does things which are in conformity with its nature and its own good. Naturally, it meets with disasters, for it is constantly at war with all the other species, but it does not itself act foolishly. Stupidities and perversion begin with conscious mind and the human species. It is the wrong use man makes of his mental capacity. Perversion begins with humanity. It is a distortion of the progress of Nature which mental consciousness represents. And, therefore, the first thing which should be taught to every human being as soon as he is able to think, is that he should obey reason which is a super-instinct of the species. Reason is the master of the nature of mankind. One must obey reason and absolutely refuse to be the slave of instincts. And here I am not talking to you about yoga, I am not talking about spiritual life, not at all; it has nothing to do with that. It is the basic wisdom of human life, purely human life: every human being who obeys anything other than reason is a kind of brute lower than the animal. Thats all. And this should be taught everywhere; it is the basic education which should be given to children.

The reign of reason must come to an end only with the advent of the psychic law which manifests the divine Will.

Reason Is Developed by Using It - [^1]
How can the reason be developed?

Oh! By using it. Reason is developed like the muscles, like the will. All these things are developed by a rational use. Reason! Everyone possesses reason, only he doesnt make use of it. Some people are very much afraid of reason because it contradicts their impulses. So they prefer not to listen to it. Then, naturally, if one makes it a habit not to listen to reason, instead of developing, it loses its light more and more.

To develop reason you must want to do it sincerely; if on one side you tell yourself, I want to develop my reason, and on the other you dont listen to what the reason tells you to do, then you never come to anything, because naturally, if each time it tells you, Dont do this or Do this, you do the opposite, it will lose the habit of saying anything at all.

Education: Preparing the Consciousness - [^1]
Usually all education, all culture, all refinement of the senses and the being is one of the best ways of curing instincts, desires, passions. To eliminate these things does not cure them; to cultivate, intellectualise, refine them, this is the surest means of curing. To give the greatest possible development for progress and growth, to acquire a certain sense of harmony and exactness of perception, this is a part of the culture of the being, of the education of the being. It is like the people who cultivate their intelligence, who learn, read, think, compare, study. These people’s minds widen and they are much vaster and more understanding than those who live without mental education, with a few petty ideas which sometimes are even contradictory in their consciousness and govern them totally because these are the only ones they have and they think these are unique ideas which should guide their life; these people are altogether narrow and limited whereas those who are trained and have studied—this at least widens their minds and they can see, compare ideas and see that all possible ideas are there in the world and that it is a pettiness, an absurdity to be attached to a limited number of ideas and consider them the exclusive expression of truth.

Education is certainly one of the best means of preparing the consciousness for a higher development. There are people with very crude and very simple natures, who can have great aspiration and attain a certain spiritual development, but the base will always be of an inferior quality, and as soon as they return to their ordinary consciousness they will find obstacles in it, because the stuff is too thin, there are not enough elements in their vital and material consciousness to enable them to bear the descent of a higher force.

A Child's Desire - [^1]
Sweet Mother, how can we help a child to come out of this habit of always asking?

There are many ways. But first of all you must know whether you will not just stop him from freely expressing what he thinks and feels. Because this is what people usually do. They scold, even sometimes punish him; and so the child forms the habit of concealing his desires. But he is not cured of them. And you see, if he is always told, “No, you won’t have that”, then, simply, this state of mind gets settled in him: “Ah, when you are small, people don’t give you anything! You must wait till you are big. When I am big I shall have all that I want.” That’s how it is. But this does not cure them. It is very difficult to bring up a child. There is a way which consists in giving him all he wants; and naturally, the next minute he will want something else, because that’s the law, the law of desire: never to be satisfied. And so, if he is intelligent, one can tell him, “But you see, you insisted so much on having this and now you no longer care for it. You want something else.” Yet if he was very clever he would answer, “Well, the best way of curing me is to give me what I ask for.”

Some people cherish this idea all their life. When they are told that they should overcome their desires, they say, “The easiest way is to satisfy them.” This kind of logic seems impeccable. But the fact is that it is not the object desired that has to be changed, it is the impulse of desire, the movement of desire. And for this a great deal of knowledge is needed, and this is difficult for a very young child. ...

In fact, perhaps one should begin by shifting the movement to things which it is better to have from the true point of view, and which it is more difficult to obtain. If one could turn this impulsion of desire towards a… For example, when a child is full of desires, if one could give him a desire of a higher kind—instead of its being a desire for purely material objects, you understand, an altogether transitory satisfaction—if one could awaken in him the desire to know, the desire to learn, the desire to become a remarkable person… in this way, begin with that. As these things are difficult to do, so, gradually, he will develop his will for these things. Or even, from the material point of view, the desire to do something difficult, as for example, construct a toy which is difficult to make—or give him a game of patience which requires a great deal of perseverance.

If one can orient them—it requires much discernment, much patience, but it can be done—and if one can orient them towards something like this, to succeed in very difficult games or to work out something which requires much care and attention, and can push them in some line like this so that it exercises a persevering will in them, then this can have results: turn their attention away from certain things and towards others. This needs constant care and it seems to be a way that’s most—I can’t say the easiest, for it is certainly not easy—but the most effective way.

True Need and Desire - [^1]
It is very difficult to find the borderland between a true need and a desire (the yogic ideal, of course, is never to have any need, and therefore not to want anything), but this essay is written for all men of goodwill who try to know themselves and control themselves. And there we really face a problem which compels an extraordinary sincerity, for the very first way in which the vital meets life is through desire and yet, there are necessities. But how to know if things are really necessary, not desired?For that you must observe yourself very, very attentively, and if there is anything in you which produces something like a small intense vibration, then you may be sure that there lies a desire. For example, you say, This food is necessary for meyou believe, you imagine, you think that you need such and such a thing and you find the necessary means to obtain the thing. To know if it is a need or a desire, you must look at yourself very closely and ask yourself, What will happen if I cannot get the thing? Then if the immediate answer is, Oh, it will be very bad, you may be sure that it is a matter of desire. It is the same for everything. For every problem you draw back, look at yourself and ask, Let us see, am I going to have the thing? If at that moment something in you jumps up with joy, you may be certain there is a desire. On the other hand, if something tells you, Oh, I am not going to get it, and you feel very depressed, then again it is a desire.

Give up Desire - [^1]
The Buddha has said that there is a greater joy in overcoming a desire than in satisfying it. It is an experience everybody can have and one that is truly very interesting, very interesting. ...

There is a kind of inner communion with the psychic being which takes place when one willingly gives up a desire, and because of this one feels a much greater joy than if he had satisfied his desire. Besides, most usually, almost without exception, when one satisfies a desire it always leaves a kind of bitter taste somewhere.

There is not one satisfied desire which does not give a kind of bitterness; as when one has eaten too sugary a sweet it fills your mouth with bitterness. It is like that. You must try sincerely. Naturally you must not pretend to give up desire and keep it in a corner, because then one becomes very unhappy. You must do it sincerely.

Win Your Little Victories - [^1]
If through an effort of inner consciousness and knowledge, you can truly overcome in yourself a desire, that is to say, dissolve and abolish it, and if through inner goodwill, through consciousness, light, knowledge, you are able to dissolve the desire, you will be, first of all in yourself personally, a hundred times happier than if you had satisfied this desire, and then it will have a marvellous effect. It will have a repercussion in the world of which you have no idea. It will spread forth. For the vibrations you have created will continue to spread. These things grow larger like the snowball. The victory you win in your character, however small it be, is one which can be gained in the whole world. ...

If you really want to do something good, the best thing you can do is to win your small victories in all sincerity, one after another, and thus you will do for the world the maximum you are able to.

Change Yourself First - [^1]
You can do nothing [for] others unless you are able to do it with yourself. You can never give a good advice to anyone unless you are able to give it to yourself first, and to follow it. And if you see a difficulty somewhere, the best way of changing this difficulty is to change it in yourself first. If you see a defect in anyone, you may be sure it is in you, and you begin to change it in yourself. And when you will have changed it in yourself, you will be strong enough to change it in others. And this is a wonderful thing. People don't realise what an infinite grace it is that this universe is arranged in such a way that there is a collection of substance, from the most material to the highest spiritual, all that gathered together into what is called a small individual, but at the disposal of a central Will. And that is yours, your field of work, nobody can take it away from you, it is your own property. And to the extent you can work upon it, you will be able to have an action upon the world. But only to that extent. One must do more for oneself, besides, than one does for others.


MORALITY, RELIGION, YOGA


Spirituality and Morality - [^1]
[There is a] great difference between spirituality and morality, two things that are constantly confused with each other. The spiritual life, the life of Yoga, has for its object to grow into the divine consciousness and for its result to purify, intensify, glorify and perfect what is in you. It makes you a power for manifesting of the Divine; it raises the character of each personality to its full value and brings it to its maximum expression; for this is part of the Divine plan. Morality proceeds by a mental construction and, with a few ideas of what is good and what is not, sets up an ideal type into which all must force themselves. This moral ideal differs in its constituents and its ensemble at different times and different places. And yet it proclaims itself as a unique type, a categoric absolute; it admits of none other outside itself; it does not even admit a variation within itself. All are to be moulded according to its single ideal pattern, everybody is to be made uniformly and faultlessly the same. It is because morality is of this rigid unreal nature that it is in its principle and its working the contrary of the spiritual life. The spiritual life reveals the one essence in all, but reveals too its infinite diversity; it works for diversity in oneness and for perfection in that diversity. Morality lifts up one artificial standard contrary to the variety of life and the freedom of the spirit. Creating something mental, fixed and limited, it asks all to conform to it. All must labour to acquire the same qualities and the same ideal nature. Morality is not divine or of the Divine; it is of man and human. Morality takes for its basic element a fixed division into the good and the bad; but this is an arbitrary notion. It takes things that are relative and tries to impose them as absolutes; for this good and this bad differ in differing climates and times, epochs and countries. The moral notion goes so far as to say that there are good desires and bad desires and calls on you to accept the one and reject the other. But the spiritual life demands that you should reject desire altoge ther. Its law is that you must cast aside all movements that draw you away from the Divine. You must reject them, not because they are bad in themselves,for they may be good for another man or in another sphere,but because they belong to the impulses or forces that, being unillumined and ignorant, stand in the way of your approach to the Divine. All desires, whether good or bad, come within this description; for desire itself arises from an unillumined vital being and its ignorance. On the other hand you must accept all movements that bring you into contact with the Divine. But you accept them, not because they are good in themselves, but because they bring you to the Divine. Accept then all that takes you to the Divine. Reject all that takes you away from it, but do not say that this is good and that is bad or try to impose your outlook on others; for, what you term bad may be the very thing that is good for your neighbour who is not trying to realise the Divine Life.

Hasn't Morality Helped? - [^1]
Sweet Mother, hasnt morality helped us to increase our consciousness?

That depends on people. There are people who are helped by it, there are people who are not helped at all.

Morality is something altoge ther artificial and arbitrary, and in most cases, among the best, it checks the true spiritual effort by a sort of moral satisfaction that one is on the right path and a true gentleman, that one does ones duty, fulfils all the moral requirements of life. Then one is so self-satisfied that one no longer moves or makes any progress.

It is very difficult for a virtuous man to enter the path of God; this has been said very often, but it is altoge ther true, for he is most self-satisfied, he thinks he has realised what he ought to have realised, he no longer has either the aspiration or even that elementary humility which makes one want to progress. You see, one who is known here as a sattwic man1 is usually very comfortably settled in his own virtue and never thinks of coming out of it. So, that puts you a million leagues away from the divine realisation.

What really helps, until one has found the inner light, is to make for oneself a certain number of rules which naturally should not be too rigid and fixed, but yet should be precise enough to prevent one from going completely out of the right path or making irreparable mistakesmistakes the consequences of which one suffers all ones life.

To do that, it is good to set up a certain number of principles in oneself, which, however, should be for each one, in conformity with his own nature. If you adopt a social, collective rule, you immediately make yourself a slave to this social rule, and that prevents you almost radically from making any effort for transformation.

Serving Humanity - [^1]
Why do you want to serve humanity, what is your idea? It is ambition, it is in order to become a great man among men. It is difficult to understand? I can see that!

The Divine is everywhere. So if one serves humanity, one serves the Divine, isnt that so?

Thats marvellous! The clearest thing in this matter is to say: The Divine is in me. If I serve myself, I am also serving the Divine! (Laughter) In fact, the Divine is everywhere. The Divine will do His own work very well without you.

I see quite well that you do not understand. But truly, if you do understand that the Divine is there, in all things, with what are you meddling in serving humanity? To serve humanity you must know better than the Divine what must be done for it. Do you know better than the Divine how to serve it?

The Divine is everywhere. Yes. Things dont seem to be divine. As for me, I see only one solution: if you want to help humanity, there is only one thing to do, it is to take yourself as completely as possible and offer yourself to the Divine. That is the solution. Because in this way, at least the material reality which you represent will be able to grow a little more like the Divine.

We are told that the Divine is in all things. Why dont things change? Because the Divine does not get a response, everything does not respond to the Divine. One must search the depths of the consciousness to see this. What do you want to do to serve humanity? Give food to the poor?You can feed millions of them. That will not be a solution, this problem will remain the same. Give new and better living conditions to men?The Divine is in them, how is it that things dont change? The Divine must know better than you the condition of humanity. What are you? You represent only a little bit of consciousness and a little bit of matter, it is that you call myself. If you want to help humanity, the world or the universe, the only thing to do is to give that little bit entirely to the Divine. Why is the world not divine? It is evident that the world is not in order. So the only solution to the problem is to give what belongs to you. Give it totally, entirely to the Divine; not only for yourself but for humanity, for the universe. There is no better solution. How do you want to help humanity? You dont even know what it needs. Perhaps you know still less what power you are serving. How can you change anything without indeed having changed yourself?

In any case, you are not powerful enough to do it. How do you expect to help another if you do not have a higher consciousness than he? It is such a childish idea! It is children who say: I am opening a boarding-house, I am going to build a crche, give soup to the poor, preach this knowledge, spread this religion. It is only because you consider yourself better than others, think you know better than they what they should be or do. Thats what it is, serving humanity. You want to continue all that? It has not changed things much. It is not to help humanity that one opens a hospital or a school. ...

You may open millions of hospitals, that will not prevent people getting ill. On the contrary, they will have every facility and encouragement to fall ill. We are steeped in ideas of this kind. This puts your conscience at rest: I have come to the world, I must help others. One tells oneself: How disinterested I am! I am going to help humanity. All this is nothing but egoism.

In fact, the first human being that concerns you is yourself. You want to diminish suffering, but unless you can change the capacity of suffering into a certitude of being happy, the world will not change. It will always be the same, we turn in a circleone civilisation follows another, one catastrophe another; but the thing does not change, for there is something missing, something not there, that is the consciousness. Thats all.

Religion - [^1]
Religion belongs to the higher mind of humanity. It is the effort of mans higher mind to approach, as far as lies in its power, something beyond it, something to which humanity gives the name God or Spirit or Truth or Faith or Knowledge or the Infinite, some kind of Absolute, which the human mind cannot reach and yet tries to reach. Religion may be divine in its ultimate origin; in its actual nature it is not divine but human. In truth we should speak rather of religions than of religion; for the religions made by man are many. ...

The first and principal article of these established and formal religions runs always, Mine is the supreme, the only truth, all others are in falsehood or inferior. For without this fundamental dogma, established credal religions could not have existed. If you do not believe and proclaim that you alone possess the one or the highest truth, you will not be able to impress people and make them flock to you.

This attitude is natural to the religious mind; but it is just that which makes religion stand in the way of the spiritual life. The articles and dogmas of a religion are mind-made things and, if you cling to them and shut yourself up in a code of life made out for you, you do not know and cannot know the truth of the Spirit that lies beyond all codes and dogmas, wide and large and free. When you stop at a religious creed and tie yourself in it, taking it for the only truth in the world, you stop the advance and widening of your inner soul. But if you look at religion from another angle, it need not always be an obstacle to all men. If you regard it as one of the higher activities of humanity and if you can see in it the aspirations of man without ignoring the imperfection of all man-made things, it may well be a kind of help for you to approach the spiritual life. Taking it up in a serious and earnest spirit, you can try to find out what truth is there, what aspiration lies hidden in it, what divine inspiration has undergone transformation and deformation here by the human mind and a human organisation, and with an appropriate mental stand you can get religion even as it is to throw some light on your way and to lend some support to your spiritual endeavour.

Yoga and Religion - [^1]
Sweet Mother, what is the difference between yoga and religion?

Ah! my child it is as though you were asking me the difference between a dog and a cat!

(Long silence)

Imagine someone who, in some way or other, has heard of something like the Divine or has a personal feeling that something of the kind exists, and begins to make all sorts of efforts: efforts of will, of discipline, efforts of concentration, all sorts of efforts to find this Divine, to discover what He is, to become acquainted with Him and unite with Him. Then this person is doing yoga.

Now, if this person has noted down all the processes he has used and constructs a fixed system, and sets up all that he has discovered as absolute laws for example, he says: the Divine is like this, to find the Divine you must do this, make this particular gesture, take this attitude, perform this ceremony, and you must admit that this is the truth, you must say, I accept that this is the Truth and I fully adhere to it; and your method is the only right one, the only one which exists if all that is written down, organised, arranged into fixed laws and ceremonies, it becomes a religion.

Sri Aurobindo's Teaching and Religion - [^1]
Many people say that the teaching of Sri Aurobindo is a new religion. Would you say that it is a religion?

People who say that are fools who dont even know what they are talking about. You only have to read all that Sri Aurobindo has written to know that it is impossible to base a religion on his works, because he presents each problem, each question in all its aspects, showing the truth contained in each way of seeing things, and he explains that in order to attain the Truth you must realise a synthesis which goes beyond all mental notions and emerge into a transcendence beyond thought. ...

I repeat that when we speak of Sri Aurobindo there can be no question of a teaching nor even of a revelation, but of an action from the Supreme; no religion can be founded on that.

But men are so foolish that they can change anything into a religion, so great is their need of a fixed framework for their narrow thought and limited action. They do not feel secure unless they can assert this is true and that is not; but such an assertion becomes impossible for anyone who has read and understood what Sri Aurobindo has written. Religion and Yoga do not belong to the same plane of being and spiritual life can exist in all its purity only when it is free from all mental dogma.

The Resolution to Do Yoga - [^1]
You see, one may have a very good will, a life oriented towards a divine realisation, in any case, a kind of more or less superficial consecration to a divine work, and not do yoga.

To do Sri Aurobindo’s yoga is to want to transform oneself integrally, it is to have a single aim in life, such that nothing else exists any longer, that alone exists. And so one feels it clearly in oneself whether one wants it or not; but if one doesn’t, one can still have a life of goodwill, a life of service, of understanding; one can labour for the Work to be accomplished more easily—all that—one can do many things. But between this and doing yoga there is a great difference.

And to do yoga you must want it consciously, you must know what it is, to begin with. You must know what it is, you must take a resolution about it; but once you have taken the resolution, you must no longer flinch. That is why you must take it in full knowledge of the thing. You must know what you are deciding upon when you say, “I want to do yoga”; and that is why I don’t think that I have ever pressed you from this point of view. ...

But the day you make a choice—when you have done it in all sincerity and have felt within yourself a radical decision—the thing is different. There is the light and the path to be followed, quite straight, and you must not deviate from it. It fools no one, you know; yoga is not a joke. You must know what you are doing when you choose it. But when you choose it, you must hold on to it. You have no longer the right to vacillate. You must go straight ahead. There! ...

To do the yoga, this yoga of transformation which, of all things, is the most arduous—it is only if one feels that one has come here for that (I mean here upon earth) and that one has to do nothing else but that, and that it is the only reason of one’s existence—even if one has to toil hard, suffer, struggle, it is of no importance—“This is what I want, and nothing else”—then it is different. Otherwise I shall say, “Be happy and be good, and that’s all that is asked of you. Be good, in the sense of being understanding, knowing that the conditions in which you have lived are exceptional, and try to live a higher, more noble, more true life than the ordinary one, so as to allow a little of this consciousness, this light and its goodness to express itself in the world. It would be very good.” There we are.

But once you have set foot on the path of yoga, you must have a resolution of steel and walk straight on to the goal, whatever the cost.

A Call for the Path - [^1]
What do you want Yoga for? To get power? To attain to peace and calm? To serve humanity?

None of these motives is sufficient to show that you are meant for the Path.

The question you are to answer is this: Do you want the Yoga for the sake of the Divine? Is the Divine the supreme fact of your life, so much so that it is simply impossible for you to do without it? Do you feel that your very raison dtre is the Divine and without it there is no meaning in your existence? If so, then only can it be said that you have a call for the Path.

This is the first thing necessaryaspiration for the Divine.

The next thing you have to do is to tend it, to keep it always alert and awake and living. And for that what is required is concentrationconcentration upon the Divine with a view to an integral and absolute consecration to its Will and Purpose.

Concentrate in the heart. Enter into it; go within and deep and far, as far as you can. Gather all the strings of your consciousness that are spread abroad, roll them up and take a plunge and sink down.

A fire is burning there, in the deep quietude of the heart. It is the divinity in youyour true being. Hear its voice, follow its dictates.


SURRENDER, SELF-OFFERING, HUMILITY


Two Paths of Yoga - [^1]
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.

Surrender and the Yoga - [^1]
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.

True Surrender Enlarges You - [^1]
By surrender we mean not this but a spontaneous self-giving, a giving of all your self to the Divine, to a greater Consciousness of which you are a part. Surrender will not diminish, but increase; it will not lessen or weaken or destroy your personality, it will fortify and aggrandise it. Surrender means a free total giving with all the delight of the giving; there is no sense of sacrifice in it. If you have the slightest feeling that you are making a sacrifice, then it is no longer surrender. For it means that you reserve yourself or that you are trying to give, with grudging or with pain and effort, and have not the joy of the gift, perhaps not even the feeling that you are giving. When you do anything with the sense of a compression of your being, be sure that you are doing it in the wrong way. True surrender enlarges you; it increases your capacity; it gives you a greater measure in quality and in quantity which you could not have had by yourself. This new greater measure of quality and quantity is different from anything you could attain before: you enter into another world, into a wideness which you could not have entered if you did not surrender. It is as when a drop of water falls into the sea; if it still kept there its separate identity, it would remain a little drop of water and nothing more, a little drop crushed by all the immensity around, because it has not surrendered. But, surrendering, it unites with the sea and participates in the nature and power and vastness of the whole sea.

The Most Important Surrender - [^1]
The most important surrender is the surrender of your character, your way of being, so that it may change. If you do not surrender your very own nature, never will this nature change. It is this that is most important. You have certain ways of understanding, certain ways of reacting, certain ways of feeling, almost certain ways of progressing, and above all, a special way of looking at life and expecting from it certain thingswell, it is this you must surrender. That is, if you truly want to receive the divine Light and transform yourself, it is your whole way of being you must offeroffer by opening it, making it as receptive as possible so that the divine Consciousness which sees how you ought to be, may act directly and change all these movements into movements more true, more in keeping with your real truth. This is infinitely more important than surrendering what one does.

It is not what one does (what one does is very important, thats evident) that is the most important thing but what one is. Whatever the activity, it is not quite the way of doing it but the state of consciousness in which it is done that is important. You may work, do disinterested work without any idea of personal profit, work for the joy of working, but if you are not at the same time ready to leave this work, to change the work or change the way of working, if you cling to your own way of working, your surrender is not complete. You must come to a point when everything is done because you feel within, very clearly, in a more and more imperious way, that it is this which must be done and in this particular way, and that you do it only because of that. You do not do it because of any habit, attachment or preference, nor even any conception, even a preference for the idea that it is the best thing to doelse your surrender is not total.

Yoga is Effected through Offering - [^1]
Yoga means union with the Divine, and the union is effected through offeringit is founded on the offering of yourself to the Divine. In the beginning you start by making this offering in a general way, as though once for all; you say, I am the servant of the Divine; my life is given absolutely to the Divine; all my efforts are for the realisation of the Divine Life. But that is only the first step; for this is not sufficient. When the resolution has been taken, when you have decided that the whole of your life shall be given to the Divine, you have still at every moment to remember it and carry it out in all the details of your existence. You must feel at every step that you belong to the Divine; you must have the constant experience that, in whatever you think or do, it is always the Divine Consciousness that is acting through you. You have no longer anything that you can call your own; you feel everything as coming from the Divine, and you have to offer it back to its source. When you can realise that, then even the smallest thing to which you do not usually pay much attention or care, ceases to be trivial and insignificant; it becomes full of meaning and it opens up a vast horizon beyond.

This is what you have to do to carry out your general offering in detailed offerings. Live constantly in the presence of the Divine; live in the feeling that it is this presence which moves you and is doing everything you do. Offer all your movements to it, not only every mental action, every thought and feeling but even the most ordinary and external actions such as eating; when you eat, you must feel that it is the Divine who is eating through you. When you can thus gather all your movements into the One Life, then you have in you unity instead of division. No longer is one part of your nature given to the Divine, while the rest remains in its ordinary ways, engrossed in ordinary things; your entire life is taken up, an integral transformation is gradually realised in you.

In the integral Yoga, the integral life down even to the smallest detail has to be transformed, to be divinised. There is nothing here that is insignificant, nothing that is indifferent. You cannot say, When I am meditating, reading philosophy or listening to these conversations I will be in this condition of an opening towards the Light and call for it, but when I go out to walk or see friends I can allow myself to forget all about it. To persist in this attitude means that you will remain untransformed and never have the true union; always you will be divided; you will have at best only glimpses of this greater life. For although certain experiences and realisations may come to you in meditation or in your inner consciousness, your body and your outer life will remain unchanged. An inner illumination that does not take any note of the body and the outer life, is of no great use, for it leaves the world as it is.

Empty Contemplation - [^1]
I have never seen people who have left everything in order to go and sit down in a more or less empty contemplation (for it is more or less empty), I have never seen such people making any progress, or in any case their progress is very trifling. I have seen persons who had no pretensions of doing yoga, who were simply filled with enthusiasm by the idea of terrestrial transformation and of the descent of the Divine into the world and who did their little bit of work with that enthusiasm in the heart, giving themselves wholly, without reserve, without any selfish idea of a personal salvation; these I have seen making magnificent progress, truly magnificent. And sometimes they are wonderful. I have seen sannyasis, I have seen people who live in monasteries, I have seen people who professed to be yogis, well, I would not exchange one of the others for a dozen such people (I mean, from the standpoint of terrestrial transformation and world progress, that is to say, from the standpoint of what we want to do, to try that this world may no longer be what it is and may become truly the instrument of the divine Will, with the divine Consciousness). It is not by running away from the world that you will change it. It is by working there, modestly, humbly but with a fire in the heart, something that burns like an offering.

Ascetic Methods - [^1]
Mother, for self-mastery are not the ascetic methods useful sometimes?

No! You cure nothing. You only give yourself the illusion that you have progressed, but you cure nothing. The proof is that if you stop your ascetic methods, the thing is even stronger than before; it comes back with a vengeance. It depends upon what you call ascetic methods. If it is not to indulge in satisfying all your desires, this indeed is not asceticism, it is common see. It is something else. Ascetic methods are things like repeated fasting, compelling yourself to endure the cold… in fact, to torture your body a little. This indeed gives you only a spiritual pride, nothing more. It masters nothing at all. It is infinitely easier. People do it because it is very easy, it is simple. Just because the pride is quite satisfied and the vanity can get puffed up, it becomes very easy. One makes a great demonstration of his ascetic virtues, and so considers himself an extremely important personage, and that helps him to endure many things.

It is much more difficult to master one’s impulses quietly, composedly, and to prevent them from showing themselves—much more!—without taking ascetic measures. It is much more difficult not to be attached to the things you possess than to possess nothing. This is something that has been known for centuries. It requires a much greater quality not to be attached to the things one possesses than to be without any possessions or to reduce one’s possessions to a strict minimum. It is much more difficult. It is a much higher degree of moral worth. Simply this attitude: when a thing comes to you, to take it, use it; when for one reason or another it goes away, to let it go and not regret it. Not to refuse it when it comes, to know how to adapt yourself and not to regret it when it goes.

Outer Discipline - [^1]
But doesn't some outer discipline help?

If you impose a discipline upon yourself and if it isnt too stupid, it may help you. A discipline, I tell you disciplines, tapasyas, all ascetic disciplines are, as ordinarily practised, the best means of making you proud, of building up in you such a terrific pride that never, never will you be converted. It will have to be broken down with hammer-strokes.

The first condition is a healthy humility which makes you realise that unless you are sustained, nourished, helped, enlightened, guided by the Divine, you are nothing at all. There now. When you have felt that, not only understood it with your mind, but felt it down to your very body, then you will begin to be wise, but not before.

True Humility - [^1]
What is the right and the wrong way of being humble?

It is very simple, when people are told be humble, they think immediately of being humble before other men and that humility is wrong. True humility is humility before the Divine, that is, a precise, exact, living sense that one is nothing, one can do nothing, understand nothing without the Divine, that even if one is exceptionally intelligent and capable, this is nothing in comparison with the divine Consciousness, and this sense one must always keep, because then one always has the true attitude of receptivitya humble receptivity that does not put personal pretensions in opposition to the Divine.

Someone Who Knows Very Little - [^1]
It is not necessarily someone who has some experience who is most advanced. He lacks an element of simplicity, modesty, and the plasticity that comes from the fact that one is not yet totally developed. As one grows, something crystallises in the head; it gets more and more fixed and unless you try very hard you finish by becoming fossilised. This is what usually happens to people, particularly those who have tried for some realisation and succeeded in it or those who have come to believe they have reached the goal. In any case, it was their personal goal. They have reached it, they have attained. It is done, they remain there; they settle there, they say thats it. And they do no more any more. So, after that they may live ten years more, or twenty or thirty, they will not budge. They are there, they will stay there. Such people lack all the suppleness of stuff thats necessary for going further and progressing. They are stuck. They are very good objects to be put in a museum, but not for doing work. They are like samples to show what can be done but they are not the stuff to do more. For me personally, I admit I prefer for my work someone who knows very little, has not laboured too much, but who has a great aspiration, much goodwill and who feels in himself this flame, this need for progressing. He may know very little, may have realised still less, but if he has that within him, it is good stuff with which one can go very far, much further.

Open Yourself, Be Modest - [^1]
What you should do is to throw the doors of your being wide open to the Divine. The moment you conceal something, you step straight into Falsehood. The least suppression on your part pulls you immediately down into unconsciousness. If you want to be fully conscious, be always in front of the Truth—completely open yourself and try your utmost to let it see deep inside you, into every corner of your being. That alone will bring into you light and consciousness and all that is most true. Be absolutely modest—that is to say, know the distance between what you are and what is to be, not allowing the crude physical mentality to think that it knows when it does not, that it can judge when it cannot. Modesty implies the giving up of yourself to the Divine whole-heartedly, asking for help and, by submission, winning the freedom and absence of responsibility which imparts to the mind utter quietness. Not otherwise can you hope to attain the union with the Divine Consciousness and the Divine Will.


SINCERITY, VIGILANCE, WILL-POWER


Sincerity - [^1]
What is the fundamental virtue to be cultivated in order to prepare for the spiritual life?

I have said this many times, but this is an opportunity to repeat it: it is sincerity.

A sincerity which must become total and absolute, for sincerity alone is your protection on the spiritual path. If you are not sincere, at the very next step you are sure to fall and break your head. All kinds of forces, wills, influences, entities are there, on the look-out for the least little rift in this sincerity and they immediately rush in through that rift and begin to throw you into confusion.

Therefore, before doing anything, beginning anything, trying anything, be sure first of all that you are not only as sincere as you can be, but have the intention of becoming still more so.

For that is your only protection.

Perfect Sincerity - [^1]
Fundamentally, whatever be the path one followswhe ther the path of surrender, consecration, knowledgeif one wants it to be perfect, it is always equally difficult, and there is but one way, one only, I know of only one: that is perfect sincerity, but perfect sincerity!

Do you know what perfect sincerity is?

Never to try to deceive oneself, never let any part of the being try to find out a way of convincing the others, never to explain favourably what one does in order to have an excuse for what one wants to do, never to close ones eyes when something is unpleasant, never to let anything pass, telling oneself, That is not important, next time it will be better.

Oh! It is very difficult. Just try for one hour and you will see how very difficult it is. Only one hour, to be totally, absolutely sincere. To let nothing pass. That is, all one does, all one feels, all one thinks, all one wants, is it exclusively the Divine.

I want nothing but the Divine, I think of nothing but the Divine, I do nothing but what will lead me to the Divine, I love nothing but the Divine.

Try - try, just to see, try for half an hour, you will see how difficult it is!

Unhappiness and Insincerity - [^1]
You feel uneasy, very miserable, dejected, a bit unhappy: Things are not quite pleasant today. They are the same as they were yesterday; yesterday they were marvellous, today they are not pleasing!Why? Because yesterday you were in a perfect state of surrender, more or less perfectand today you arent any more. So, what was so beautiful yesterday is no longer beautiful today. That joy you had within you, that confidence, the assurance that all will be well and the great Work will be accomplished, that certitudeall this, you see, has become veiled, has been replaced by a kind of doubt and, yes, by a discontent: Things are not beautiful, the world is nasty, people are not pleasant. It goes sometimes to this length: The food is not good, yesterday it was excellent. It is the same but today it is not good! This is the barometer! You may immediately tell yourself that an insincerity has crept in somewhere. It is very easy to know, you dont need to be very learned, for, as Sri Aurobindo has said in Elements of Yoga: One knows whether one is happy or unhappy, one knows whether one is content or discontented, one doesnt need to ask oneself, put complicated questions for this, one knows it!Well, it is very simple.

The moment you feel unhappy, you may write beneath it: I am not sincere! These two sentences go together:

I FEEL UNHAPPY.

I AM NOT SINCERE.

Now, what is it that is wrong? Then one begins to take a look, it is easy to find out...

The Psychic Mirror - [^1]
This is life. One stumbles and falls at the first occasion. One tells oneself: Oh! One cant always be so serious, and when the other part returns, once again, one repents bitterly: I was a fool, I have wasted my time, now I must begin again. At times there is one part thats ill-humoured, in revolt, full of worries, and another which is progressive, full of surrender. All that, one after the other.

There is but one remedy: that signpost must always be there, a mirror well placed in ones feelings, impulses, all ones sensations. One sees them in this mirror. There are some which are not very beautiful or pleasant to look at; there are others which are beautiful, pleasant, and must be kept. This one does a hundred times a day if necessary. And it is very interesting. One draws a kind of big circle around the psychic mirror and arranges all the elements around it. If there is something that is not all right, it casts a sort of grey shadow upon the mirror: this element must be shifted, organised. It must be spoken to, made to understand, one must come out of that darkness. If you do that, you never get bored.

Bad Impulses and Thoughts

Offer the Wrong Movements

The Positive and Negative Sides

Vigilance

Refuse the Lower Movements

Begin from the Outside

Inner Cleanliness

Blaming Oneself

Guard against Despair

One Chooses to Be Weak

To Fall Back into Error

Strengthen the Will

How to Will Truly


OTHER PERSONS AND FORCES


The Only Way Out
"... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you.
   And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a "bang" like that, instead of saying, "Oh, this is bad" or "This circumstance is difficult," you say, "My surrender is not perfect." Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble. ...
   But where to get such a strength?
Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up.
   And don't believe that it is difficult to do. It is becuase the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child"

COURAGE, ENDURANCE, EFFORT


Fear: A Lack of Trust
"Why does one feel afraid?
I suppose it is because one is egoistic.
   There are three reasons. First, an excessive concern about one's security. Next, what one does not know always gives an uneasy feeling which is translated in the consciousness by fear. And above all, one doesn't have the habit of a spontaneous trust in the Divine. If you look into things sufficiently deeply, this is the true reason. There are people who do not even know that That exists, but one could tell them in other words, "You have no faith in your destiny" or "You know nothing about Grace" - anything whatever, you may put it as you like, but the root of the matter is a lack of trust. If one always had the feeling that it is the best that happens in all circumstances, one would not be afraid"

Many Blows Are Needed
Mother, even when one tries to think that one is powerless, there is something which believes one is powerful. So?
Ah, yes, ah yes! Ah, it is very difficult to be sincere.... That is why blows multiply and sometimes become terrible, because that's the only thing which breaks your stupidity. This is the justification of calamities. Only when you are in an acutely painful situation and indeed before something that affects you deeply, then that makes the stupidity melt away a little. But as you say, even when there is something that melts, there is still a little something which remains inside. And that is why it lasts so long...
  How many blows are needed in life for one to know to the very depths that one is nothing, that one can do nothing, that one does not exist, that one is nothing, that there is no entity without the divine Consciousness and the Grace. From the moment one knows it, it is over; all difficulties have gone. When one knows it integrally and there is nothing which resists... but till that moment... And it takes very long.

RECEPTIVITY AND ASPIRATION


Find that Something
We can, simply by a sincere aspiration, open a sealed door in us and find... that Something which will change the whole significance of life, reply to all our questions, solve all our problems and lead us to the perfection we aspire for without knowing it, to that Reality which alone can satisfy us and give us lasting joy, equilibrium, strength, life.
   All have heard it - Oh! there are even some here who are so used to it that for them it seems to be the same thing as drinking a glass of water or opening a window to let in the sunlight....
   We have tried a little, but now we are going to try seriously!
   The starting-point: to want it, truly want it, to need it. The next step: to think, above all, of that. A day comes, very quickly, when one is unable to think of anything else.
   That is the one thing which counts. And then...
   One formulates one's aspiration, lets the true prayer spring up from one's heart, the prayer which expresses the sincerity of the need. And then... well, one will see what happens.
   Something will happen. Surely something will happen. For each one it will take a different form.

CONCENTRATION, MEDITATION, WORK


Concentrating the Attention
Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention.
   And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it.
   There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key.
   You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.

Concentration
   What is concentration?
It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle.
   The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can.
   But the thought "What's the use?" must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.

Concentration in the Centre of Aspiration
It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still.
   If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.

Dynamic Meditation
I think one of the most important thing is to know why one meditates; this is what gives the quality of the meditation and makes it of one order or another.
   You may meditate to open yourself to the divine Force, you may meditate to reject the ordinary consciousness, you may meditate to enter the depths of your being, you may meditate to learn how to give yourself integrally; you may meditate for all kinds of things. You may meditate to enter into peace and calm and silence - this is what people generally do, but without much success. But you may also meditate to receive the Force of transformation, to discover the points to be transformed, to trace out the line of progress. And then you may also meditate for very practical reasons: when you have a difficulty to clear up, a solution to find, when you want help in some action or another. You may meditate for that too.
   I think everyone has his own mode of meditation. But if one wants the meditation to be dynamic, one must have an aspiration for progress and the meditation must be done to help and fulfill this aspiration for progress. Then it becomes dynamic.

Meditation and Progress
The hours spent in meditation is no proof of spiritual progress. It is proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
   But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life.

"Remember and Offer"
   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 EGO AND SELF-GIVING


The Hard Shell of the Ego
This sense of one's own person becomes a kind of cage, a prison which shuts you in, prevents you from being true, from knowing truly, acting truly, understanding truly. It is as though someone had put you in a very hard shell and you were compelled to stay there.
   This is the first sensation you have. Afterwards you begin to tap against the shell in order to break it. Sometimes it resists very long. But still, when you begin to feel this, that what you believed in to be yourself, the person doing thigns and for whom they are done, the person who exists and makes you what you are, yes, when you pass from this to the consciousness that this is a prison preventing you from being truly yourself, then you have made great progress, and there is hope. You feel yourself stifled, crushed, absolutely shut up in a prison without air, without light, without an opening, and then you begin pushing from the inside, pushing, pushing, pushing so that it may break.
   And the day it breaks, the day it opens, suddenly, you enter the psychic consciousness. And then you understand. And then, truly, if you have a sense of humour, you laugh; you realise your stupidity.

FAITH AND THE GRACE


Keep Faith
[We must have] faith that always what is for the best happens. We may for the moment not consider it as the best because we are ignorant and also blind, because we do not see the consequences of things and what will happen later. But we must keep the faith that if it is like that, if we rely on the Divine, if we give Him the full charge of ourselves, if we let Him decide everything for us, well, we must know that it is always what is best for us that happens. This is an absolute fact. To the extent to which you surrender, the best happens to you. This may not be in conformity with what you would like, your preferences or desire, because these things are blind: it is the best from thespiritual point of view, the best for your progress, your development, your spiritual growth, your true life. It is always that. And you must keep this faith, because faith is the expression of a trust in the Divine and the full self-giving you make to the Divine. And when you make it, it is something absolutely marvellous. That's a fact, these are not just words, you understand, it is a fact. When you look back, all kinds of things which you did not understand when they happened to you, you realise as just the thing which was necessary in order to compel you to make the needed progress. Always, without exception. It is our blindness which prevents us from seeing it.

EFFORT, PATIENCE, PROGRESS


The Joy of Progress
It is the will for progress and self-purification which lights the [psychic] fire. The will for progress. Those who have a strong will, when they turn it towards spiritual progress and purification, automatically light the fire within themselves.
   And each defect one wants to cure or each progress one wants to make - if all that is thrown into the fire, it burns with a new intensity. And this is not an image, it is a fact in the subtle physical. One can feel the warmth of the flame, one can see in the subtle physical the light of the flame. And when there is something in the nature which prevents one from advancing and one throws it into this fire, it begins to burn and the flame becomes more intense....
   How can one feel sweetness and joy when one is in difficulty?
Exactly, when the difficulty is egoistic or personal, if one makes an offering of it and throws it into the fire of purification, one immediately feels the joy of progress. If one does it sincerely, at once there is a welling up of joy.
   That is obviously what ought to be done instead of despairing and lamenting. If one offers it up and aspires sincerely for transformation and purification, one immediately feels joy springing up in the depths of the heart. Even when the difficulty is a great sorrow, one may do this with much success. One realises that behind the sorrow, no matter how intense it may be, there is divine joy.

The Effort for Progress
...As with everything in yoga, the effort for progress must be made for the love of the effort for progress. The joy of effort, the aspiration for progress must be enough in themselves, quite independent of the result. Everything one does in yoga must be done for the joy of doing it, and not in view of the result one wants to obtain.... Indeed, in life, always, in all things, the result does not belong to us. And if we want to keep the right attitude, we must act, feel, think, strive spontaneously, for that is what we must do, and not in view of the result to be obtained. ...

Your Best Friend
...Indeed, you should choose as friends only those who are wiser than yourself, those whose company ennobles you and helps you to master yourself, to progress, to act in a better way and see more clearly. And finally, the best friend one can have - isn't he the Divine, to whom one can say everything, reveal everything? For there indeed is the source of all compassion, of all power to efface every error when it is not repeated, to open the road to true realisation; it is he who can understand all, heal all, and always help on the path, help you not to fail, not to falter, not to fall, but to walk straight to the goal. He is the true friend, the friend of good and bad days, the one who can understand, can heal, and who is always there when you need him. When you call him sincerely, he is always there to guide and uphold you - and to love you in the true way.


THE DIVINE, THE WORLD AND MAN


Rely on the Divine Alone
There is one thing you must learn, never to rely on anyone or anything whatever except the Divine. For if you lean upon anyone for support, that support will break, you may be sure of that. ... Never seek a support elsewhere than in the Divine. Never seek satisfaction elsewhere than in the Divine. Never seek the satisfaction of your needs in anyone else except the Divine - never, for anything at all. All your needs can only be satisfied by the Divine. All your weaknesses can be borne and healed only by the Divine. He alone is capable of giving you what you need in everything, always, and if you try to find any satisfaction or support or help or joy or... Heaven knows what, in anyone else, you will always fall on your nose one day, and that always hurts, sometimes even hurts very much.

Ask the Divine
   If, for example, one wants to know something or one needs guidance, or something else, how can one have it from the Divine, according to one's need?
By asking the Divine for it. If you do not ask Him, how can you have it?
   If you turn to the Divine and have full trust and ask Him, you will get what you need - not necessarily what you imagine you need; but the true thing you need, you will get. But you must ask Him for it. You must make the experiment sincerely; you must not endeavour to get it by all sorts of external means and then expect the Divine to give it to you, without even having asked Him. Indeed, when you want somebody to give you something, you ask him for it, don't you? And why do you expect the Divine to give it to you without your having asked Him for it?

Finding the Divine
   Sweet Mother, how can we find the Divine who is hidden in us?
This we have explained many, many times. But the first thing is to want it, and know precisely that this comes first, before all other things, that this is the important thing. That is the first condition; all the rest may come later, this is the essential condition. You see, if once in a while, from time to time, when you have nothing to do and all goes well and you are unoccupied, suddenly you tell yourself, "Ah, I would like so much to find the Divine!" - well, this - it may take a hundred thousand years, in this way.
   But if it is the important thing, the only thing that matters, and if everything else comes afterwards, and you want nothing but this, then - this is the first condition. You must first establish this, later we may speak of what follows. First this, that all the rest does not count, that only this counts, that one is ready to give everything to have this, that it is the only thing of importance in life. Then one puts oneself in the condition of being able to take a step forward.

Allow the Lord to Do Everything
Now, when I start looking like this (Mother closes her eyes), two things are there at the same time: this smile, this joy, this laughter are there, and such peace! Such full, luminous, total peace, in which there are no more conflicts, no more contradictions. There are no more conflicts. It is one single luminous harmony - and yet everything we call error, suffering, misery, everything is there. It eliminates nothing. It is another way of seeing.
(long silence)
   There can be no doubt that if you sincerely want to get out of it, it is not so difficult after all: you have nothing to do, you only have to allow the Lord to do everything. And He does everything. He does everything. It is so wonderful, so wonderful!
   He takes anything, even what we call a very ordinary intelligence and he simply teaches you to put this intelligence aside, to rest: "There, be quiet, don't stir, don't bother me, I don't need you." Then a door opens - you don't even feel that you have to open it; it is wide open, you are tkane over to the other side. All that is done by Someone else, not you. And then the other way becomes impossible.
   All this... oh, this tremendous labour of hte mind striving to understand, toiling and giving itself headaches!... It is absolutely useless, absolutely useless, no use at all, it merely increases the confusion.
   You are faced with a so-called problem: what should you say, what should you do, how should you act? There is nothing to do, nothing, you only have to say to the Lord, "There, You see, it is like that" - that's all. And then you stay very quiet. And then quite spontaneously, without thinking about it, without reflection, without calculation, nothing, nothing, without the slightest effect - you do what has to be done. That is to say, the Lord does it, it is no longer you. He does it. He arranges the circumstances, He arranges the people, He puts the words into your mouth or your pen - He does everything, everything, everything, everything; you have nothing more to do but allow yourself to live blissfully.
   I am more and more convinced that people do not really want it.
   But clearing the ground is difficult, the work of clearing the ground beforehand.
But you don't even need to do it! He does it for you.
   But they are constantly breaking in: the old consciousness, the old thoughts....
Yes, they try to come in again, by habit. You only have to say, "Lord, You see, You see, You see, it is like that" - that's all. "Lord, You see, You see this, You see that, You see this fool" - and it is all over immediately. And it changes automatically, my child, without the slightest effort. Simply to be sincere, that is to say, to truly want everything to be right. You are perfectly conscious that you can do nothing about it, that you have no capacity.... But there is always something that wants to do it by itself; that's the trouble, otherwise...
   No, you may be full of an excellent goodwill and then you want to do it. That's what complicated everything. Or else you don't have faith, you believe that the Lord will not be able to do it and that you must do it yourself, because He does not know! (Mother laughs.) This, this kind of stupidity is very common. "How can He see things? We live in a world of Falsehood, how can He see Falsehood and see..." But He sees the thing as it is! Exactly!
   I am not speaking of people of no intelligence, I am speaking of people who are intelligent and try - there is a kind of conviction, like that, somewhere, even in people who know that we live in a world of Ignorance and Falsehood and that there is a Lord who is All-Truth. They say, "Precisely because He is All-Truth, He does not understand. (Mother laughs.) He does not understand our falsehood, I must deal with it myself." That is very strong, very common.
   Ah! we make complications for nothing.


class:place
class:movement
class:path
class:book
class:compilation
object:the Path (Sunlit)










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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Letters_On_Yoga
Letters_On_Yoga_IV
On_the_Way_to_Supermanhood
The_Integral_Yoga

IN CHAPTERS TITLE
03.07_-_The_Sunlit_Path
1.03_-_The_Sunlit_Path
12.10_-_The_Sunlit_Path

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.11_-_Letters_to_a_Sadhak
03.06_-_Here_or_Otherwhere
03.07_-_The_Sunlit_Path
03.08_-_The_Spiritual_Outlook
06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain
06.07_-_Total_Transformation_Demands_Total_Rejection
1.03_-_The_Sunlit_Path
1.09_-_The_Greater_Self
1.15_-_The_Transformed_Being
12.09_-_The_Story_of_Dr._Faustus_Retold
12.10_-_The_Sunlit_Path
1961-09-30
1970-10-17
1971-04-17
2.3.1_-_Ego_and_Its_Forms
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
4.2.1_-_The_Right_Attitude_towards_Difficulties

PRIMARY CLASS

book
compilation
movement
path
place
SEE ALSO

SIMILAR TITLES
The Sunlit Path

DEFINITIONS



QUOTES [4 / 4 - 11 / 11]


KEYS (10k)

   3 Sri Aurobindo
   1 The Mother

NEW FULL DB (2.4M)

   3 Sri Aurobindo
   3 Martin Luther King Jr
   2 Sri Aurobindo

1:But few are they who tread the sunlit path;
   Only the pure in soul can walk in the light
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain, [T5],
2:Yes, there are happy ways near to God’s sun;
But few are they who tread the sunlit path;
Only the pure in soul can walk in light. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
3:Yes, there are happy ways near to God's sun;
   But few are they who tread the sunlit path;
   Only the pure in soul can walk in light.
   An exit is shown, a road of hard escape
   From the sorrow and the darkness and the chain;
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
4:There is always (it is probably inevitable) the path of struggle and then there is the sunlit path. And after much study and investigation, I have had a sort of spiritual ambition, if it may be called that, to bring to the world a sunlit path in order to eliminate the need for suffering and struggle...
   ~ The Mother,

*** NEWFULLDB 2.4M ***

1:We pave the sunlit path toward justice together, brick by brick. This is my brick. ~ Tim Cook
2:But few are those who tread the sunlit path; Only the pure in soul can walk in light. ~ Sri Aurobindo
3:But few are those who tread the sunlit path;
Only the pure in soul can walk in light. ~ Sri Aurobindo
4:Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. ~ Martin Luther King Jr
5:But few are they who tread the sunlit path;
   Only the pure in soul can walk in the light
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain, [T5],
6:Yes, there are happy ways near to God’s sun;
But few are they who tread the sunlit path;
Only the pure in soul can walk in light. ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
7:Yes, there are happy ways near to God's sun;
   But few are they who tread the sunlit path;
   Only the pure in soul can walk in light.
   An exit is shown, a road of hard escape
   From the sorrow and the darkness and the chain;
   ~ Sri Aurobindo, Savitri, The Way of Fate and the Problem of Pain,
8:There is always (it is probably inevitable) the path of struggle and then there is the sunlit path. And after much study and investigation, I have had a sort of spiritual ambition, if it may be called that, to bring to the world a sunlit path in order to eliminate the need for suffering and struggle...
   ~ The Mother,
9:Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God’s children. ~ Martin Luther King Jr
10:Now is the time to make real the promises of democracy.
Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice.
Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the qu icksands of racial injustice to the solid rock of brotherhood. ~ Martin Luther King Jr
11:Storytellers like King make a conscious effort to incorporate metaphor into their speeches and presentations—the “promissory note” being just one of many metaphors in King’s speech. Metaphor gave King the tool to “breathe life” into abstract concepts: • “Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.” • “Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice.” • “I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice.” • No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream. ~ Carmine Gallo

IN CHAPTERS



   18 Integral Yoga


   7 Nolini Kanta Gupta
   6 Satprem
   5 Sri Aurobindo
   4 The Mother


   4 Collected Works of Nolini Kanta Gupta - Vol 03
   3 On the Way to Supermanhood
   3 Letters On Yoga IV
   2 Collected Works of Nolini Kanta Gupta - Vol 04


01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of The Sunlit Path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  “Yes, there are happy ways near to God’s sun;
  But few are they who tread The Sunlit Path;
  Only the pure in soul can walk in light.”7

03.06 - Here or Otherwhere, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Some Conceptions and Misconceptions The Sunlit Path
   Other Authors Nolini Kanta Gupta Part ThreeHere or Otherwhere
  --
   ***
   Some Conceptions and Misconceptions The Sunlit Path
  

03.07 - The Sunlit Path, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  object:03.07 - The Sunlit Path
  author class:Nolini Kanta Gupta
  --
   Other Authors Nolini Kanta Gupta Part Three The Sunlit Path
   The Sunlit Path
  
   Sri Aurobindo speaks of The Sunlit Path in Yoga. It is the path of happy progress where dangers and difficulties, violent ups and downs are reduced to a minimum, if not altoge ther obviated. In ideal conditions it is as it were a smooth and fair-weather sailing, as much of course as it is humanly possible. What are then these conditions? It is when the sadhaka keeps touch with his inmost being, his psychic consciousness, when this inner Guide and Helmsman is given the charge; for then he will be able to pass sovereignly by all shoals and rocks and storm-racks, through all vicissitudes, gliding onslow or swift as needed Inevitably towards the goal. A doubting mind, an impetuous vital urge, an inert physical consciousness, though they may be there in any strength, cannot disturb or upset the even tenor of the forward march. Even outward circumstances bow down to the pressure of the psychic temperament and bring to it their happy collaboration.
  
  --
  
   If the present war has any meaning, as we all declare it has, then we must never lose sight of that meaning. And our true victory will come only in the process of the realisation of that meaning. That is The Sunlit Path we refer to here which the nations have to follow in their mutual dealings. It is the path of the evolutionary call to which we say we have responded and to which we must remain loyal and faithful in thought, in speech and in deed. If we see dark and ominous clouds gathering round us, dangers and difficulties suddenly raising their heads, then we must look about and try honestly to find out whether we have not strayed away from The Sunlit Path.
   ***

03.08 - The Spiritual Outlook, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Sunlit Path Sectarianism or Loyalty
   Other Authors Nolini Kanta Gupta Part ThreeThe Spiritual Outlook
  --
   ***
   The Sunlit Path Sectarianism or Loyalty
  

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  Yes, there are happy ways near to God's sun;
  But few are they who tread The Sunlit Path;
  Only the pure in soul can walk in light.

06.07 - Total Transformation Demands Total Rejection, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Indeed, the experience of joy in the very process of suffering is a common experience with the saint and the martyr. We know of innumerable instances where the fierce torture of the flesh was drowned, overwhelmed in the ecstasy of the inner aspiration; the vital enthusiasm drawn from the inner flame suffuses, courses through the nerves and tissues with such energy and impetus that it effectively blocks out the invading reaction of pain. It is a discipline that has its value even for the sadhak of The Sunlit Path.
   ***

1.03 - The Sunlit Path, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  object:1.03 - The Sunlit Path
  author class:Satprem
  --
  
  3. The Sunlit Path
  
  There are two paths, Sri Aurobindo used to say, the path of effort and The Sunlit Path. The path of effort is well known. It is the one that has presided over our entire mental life, because we try to reach for something we do not have or think we do not have. We are full of wants, of painful holes, of voids to be filled. But the void never gets filled. No sooner is it filled that another one opens up, drawing us into yet another pursuit. We are like an absence of something that can never find its presence, except in rare flashes, which vanish immediately and seem to leave an even greater void. We may say that we lack this or that, but we really lack one thing, and that is self: There is an absence of self. For what is really self is full, since it is. Everything else comes and goes, but is not. How could what is ever be in need of anything else? An animal is perfectly in its animal self, and once its immediate needs are satisfied, it is in equilibrium, in harmony with the universe. Mental man is not in his self, though he believes he is he even believes in the greatness of his self, because it must have size, like everything else, and there must be bigger and lesser selves, more or less voracious or talented or saintly or successful selves; but by doing so, man avows his own weakness, because how could what is self be more or less self? It is, or it is not. Mental man is not in his self: he is in his inventory, like a mole or a squirrel.
  
  --
  
  Then the vain walker discovers something else. He notices that those scattered little drops of light (is it light? it is rather like a sudden eruption into something else, a vibration so swift it escapes our habitual perceptions and colorful translations; it vibrates, it is something vibrating, like a note of another music for which we have no ear yet, colored brush strokes of another country for which we have no eyes yet), those tiny little landmarks of a blind geography, are indestructible, as it were. They live and go on living long after they have passed by, as if they never passed away. And indeed they never pass away; they are the only thing that does not pass. It seems as if that little tear there, in front of that poster or park bench, that sudden stare before nothing, maintains its own intensity; that drop of something else, that sudden little cry for nothing, goes on being, as if it had settled into a secret cleft in us and kept on vibrating and vibrating, one drop added to another without ever dissipating, without ever being lost; and it keeps building up and building up like an unfailing reservoir in us, a haven in the making, a set of batteries gradually being charged with another intensity, and which is like a beginning of being. We begin to set out upon The Sunlit Path.
  
  --
  
  We are on The Sunlit Path, as if carried by that growing little vibration of being.
  
  We had no need of silence, of a well-insulated room, of keeping life's tentacles at a distance. On the contrary, the tighter they grasp and try to suffocate us, the more deafened we are by all that racket of life, and the more it burns inside, the hotter it is, the greater the need to be that and only that, that other vibrating thing without which we cannot live or brea the forgetting it even for a second is to fall into total suffocation. We are treading The Sunlit Path amidst the world's darkness inside, outside, it's all the same, alone or in a crowd we are forever safe, nothing and nobody can take that away from us! We carry our secret royalty everywhere we go, moving ahead gropingly within another geography, which gradually reveals secret harbors and unexpected fjords and continents of peace and glimpses of unknown seas reverberating with the echo of a vaster life. There is no more wanting or not wanting in us, no more compulsion to acquire this or that, no struggle to live or become or know: we are borne by another rhythm that has its spontaneous knowledge, its clear life, its unforeseeable will and lightning effectiveness. A different kingdom begins to open up to us; we cast another look at the world, still a little blind and unknowing, but insightful, as if pregnant with a reality yet unborn, made wide by a knowledge still unformulated, a still shy wonderment. Perhaps we are like that brother ape of not so long ago who looked at his forest with a strange look, at his mates who ran and climbed and hunted so well but were not aware of the clear little vibration, the odd marvel, the sudden stillness that seemed to sunder the dark clouds and stretch far, far away, into a vastness vibrating with creative possibilities.
  

1.09 - The Greater Self, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  
  Gradually, he entered an all, but, oh, quite an odd all, which had nothing to do with a cosmic or transcendent or dazzling consciousness yet which was like a million little bursts of gold, fleeting, elusive, almost mocking. Perhaps we should say a microscopic consciousness? and warm: a sudden sweetness of recognition, an eruption of gratefulness, an incomprehensible flush of tenderness, as if it were living, vibrating, responding in every corner and every direction. Strangely, when a question arose, or a doubt, or an uncertainty about something or someone, a problem about a course of action, an anxiety about what to do or not to do, it seemed as if the answer came to him as living facts not as an illumination or inspiration, a revelation or thought, nothing of that sort: a material answer in external circumstances, as though the earth itself, like itself, supplied the answer. As if the very circumstances came and took his hand and said, Here, you see? And not great circumstances, not sensational flashes: very little facts, while going from one end of the street to the other. All of a sudden the thing came to him, the person or the encounter, the money, the book, or the unexpected development the living answer. Or, on the contrary, when he was so much hoping for certain news (if he had not yet been cured of the disease of hope), when he was looking forward to some arrangement, a peaceful retreat, a clear-cut solution, he was suddenly engulfed in a still greater chaos, as if everything turned against him people, things, circumstances or he fell ill, met with an accident, opened the door to an old weakness and seemed to be treading the old road of suffering again. Then, two hours or two days or two months after, he realized that that adversity was exactly what was needed, which led, by a circuitous route, to a goal larger than he had foreseen; that that illness had purified his substance, cut him off from a wrong course, and brought him back, lighter, onto The Sunlit Path; that that fall had exposed old hiding places in himself and clarified his heart; that that unfortunate encounter was a perfection of exactness to bring forth a whole new network of possibilities or impossibilities to overcome; and that everything concurred meticulously to prepare his strength, his breadth, his extreme swiftness, through a thousand and one detours the all prepared him for the all. He then begins to experience a succession of unbelievable little miracles, of strange happenings, bewildering coincidences... as if, really, everything knew, each thing knew what it had to do and went straight to its microscopic goal amidst millions of passersby and trifling events. At first, the seeker does not believe it; he shrugs his shoulders and dismisses it, then he opens one eye, then the other, and doubts his own amazement. It is of such microscopic exactness, such fabulously unbelievable precision in the midst of this gigantic crisscrossing of lives and things and circumstances, that it is simply impossible it is like an explosion of total knowledge embracing in one fell swoop this ant walking down Main Street and the thousands of passersby and all their possible itineraries, all their particular circumstances past, present and future to create this unique conjunction, this incredible perfect little second in which everything accords and agrees, is inevitably, and provides the unique answer to a unique question.
  

1.15 - The Transformed Being, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  
  But this is still a negative way of saying things, for the traveler of The Sunlit Path seeks neither hells nor Night, nor the tiny flash-deaths, though they sometimes befall him in a cry of suffocation. He seeks to remain always tuned in to the great flow of Harmony and Light and Truth, in everything he does, his every function, every breath of air he takes, every heartbeat. He is a meticulous colonizer of the Light. He pushes it into every nook and cranny of his body, into his sleep as well as his waking, into every activity, every movement, every dark alley of the body, as in the past on the boulevards outside, and he gains ground step by step, cell by cell. He lights the fire of need need for truth, need for light, need for space in every one of those infinitesimal fortresses and pushes back ever farther the line of unconsciousness. Illnesses befall him, his strength declines,49 death smirks for an instant, but this is no longer even a trap or a fall, for he has his eyes wide open and sees that an infallible Hand has led him into this abyss so he can light a fire of truth there, too, a cry for help, a need of space and infinity and the second the true cry bursts out, everything vanishes; illness, death, all are gone in a split second, like an unreal dream. He learns the unreality of death. It is the supreme unreality; it crumbles in the twinkling of an eye under a single little breath of truth. But if we believe in it, it is instantaneous death. The implacable flow of basalt swallows us up into its nothingness which is nothing really, nonexistent; the cry of a child pierces it effortlessly! There is but one reality, which is the immortal Truth, the eternal Sun, the great and soft flowing that moves the worlds and bodies if we want to believe in it, want to let ourselves be carried by It; if we consent to The Sunlit Path. It is the only Reality. Death does not exist; it is only the forgetting of That. A second of recall, and everything sparkles in the sun again everything has never ceased sparkling in the sun. There was never any shadow, never any death; there was that false look. Death is a false look. The world is growing toward its true Look, which will change everything into what it really is; it is growing toward its Fire, which will transmute everything into what it really is. The Truth of one point will unveil the Truth of all points; the Truth of matter will act on every fragment of matter and death and the shadow and the NO buried in the heart of the world will reveal their immortal face, their eternal light, their consenting and glorious YES, because they will have touched their supreme bottom and completed their mission, which was to take us to the gates of the Sun, in our body and upon an earth of truth.
  

12.09 - The Story of Dr. Faustus Retold, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   Notes on Freedom The Sunlit Path
   Other Authors Nolini Kanta Gupta Part Twelve The Story of Dr. Faustus Retold
  --
   ***
   Notes on Freedom The Sunlit Path
  

12.10 - The Sunlit Path, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  object:12.10 - The Sunlit Path
  author class:Nolini Kanta Gupta
  --
   The Story of Dr. Faustus Retold
   Other Authors Nolini Kanta Gupta Part Twelve The Sunlit Path
   The Sunlit Path
  
  --
  
   This is, we may say, the left-handed path towards the spirit, the path of the bar-sinister, that leads into, at least, through the dark night: this is usually, as I have said, the western, the rational mind's way, the way of scientism; but there is also the very ancient eastern or the Indian way, the way of the bar-dexter, the right-hand path. Sri Aurobindo often spoke of The Sunlit Path the Upanishadic surya ynaor the golden pathhiramaya vartma. Here the very first thing needed the first and the mustis Faith; here you start by faith and not doubt, doubt inevitably heads towards perditionsaaytm vinayati, as the Gita says: it disperses and dissipates the consciousness, dissolves it like scattered clouds. Indeed you are not to try to prove the existence of God and reality; the kind of proofs collected by the theologians of Europe and which to them appear to be final and definitive the fivefold proofs, scholastically named ontological, teleological etc., etc.do not carry conviction to any sane and sincere inquirer. On the contrary, one should go the other way the boot is on the other leg: it is the ultimate truth and reality that proves all other proofs and realities, we recall the famous Upanishadic phrase: "all other lights shine by that light"tasya bhs sarvamidam vibhti. You cannot by your own will and strength and endeavour attain the spiritual reality. When that chooses to unveil itself, then only your eyes have the vision of its own body.
  

1961-09-30, #Agenda Vol 02, #unset, #Kabbalah
  
   I had a clear vision of the two kinds of opposites in nature (not only in nature but in life) which almost everyone carries within himself: one is the possibility of realization, the other is the path chosen to attain it. There is always (its probably inevitable) the stormy path of struggle, and then there is The Sunlit Path. After much study and observation, I have had a sort of spiritual ambition (if it can be called that) to bring to the world a sunlit path, to eliminate the necessity for struggle and suffering: something that aspires to replace this present phase of universal evolution with a less painful phase.
  

1970-10-17, #Agenda Vol 11, #unset, #Kabbalah
  
   (Then Satprem reads the third chapter of Supermanhood: The Sunlit Path. Afterwards, Mother remains looking at him for a long time, with a charming smile.)
  

1971-04-17, #Agenda Vol 12, #unset, #Kabbalah
  
   His yoga is integral because, instead of confining the quest to the spiritual heights, he has told us repeatedly that our body too must participate and we must bring the Spiritual Truth down into our body and our life. The path of ascent and all the other paths, the other planes of consciousness, are part of an integral development for those who have the time and the special capacities that are required. But it is no longer the time for those excursions, since everything can be found heresince, in fact, Sri Aurobindo and Mother opened the way HERE. Please recall Mothers statement: Sri Aurobindo came to tell us: one need not leave the earth to find the Truth, one need not leave life to find ones soul, one need not abandon the world or have limited beliefs to enter into relation with the Divine. The Divine is everywhere, in everything, and if he is hidden, it is because we do not take the trouble to find him. (Questions and Answers, 8.13.1958) And again this: For many, spiritual life is meditation. As long as that nonsense is not uprooted from human consciousness, the supramental force will always find it very difficult not to be swallowed up in the obscurity of an uncomprehending human mind. (Questions and Answers, 4.17.1957) And if you know how to read Sri Aurobindo and Mother, you will see that they have completely described this road of here and The Sunlit PathOn the Way to Supermanhood only puts an intentionally exclusive accent on the here, because there is no time to lose, because everyone does not have the special capacities for making large-scale explorations, and finally because we are at the Hour of Godwe are right there! It has come. Because there really is something different in the world since 1969.
  

2.3.1 - Ego and Its Forms, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  If the ego is gone and the full surrender is there, then there should be no obstacles [to following The Sunlit Path of sadhana]. If however the rajas of the vital is only quiescent, then its quiescence may bring up the tamas in its place, and that would be the obstacle.
  ***

3.2.08 - Bhakti Yoga and Vaishnavism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  At any rate Ramakrishna told the story of Narada and the ascetic Yogi and the Vaishnava Bhakta with approval of its moral. I put it in my own language but keep the substance. Narada on his way to Vaikuntha met a Yogi practising hard tapasya on the hills. O Narada, cried the Yogi, you are going to Vaikuntha and will see Vishnu. I have been practising terrific austerities all my life and yet I have not even now attained to Him. Ask Him at least for me when I shall reach Him. Then Narada met a Vaishnava, a Bhakta who was singing songs to Hari and dancing to his own singing, and he cried also, O Narada, you will see my Lord, Hari. Ask my Lord when I shall reach Him and see His face. On his way back Narada came first to the Yogi. I have asked Vishnu; you will realise Him after six more lives. The Yogi raised a cry of loud lamentation, What, so many austerities! such gigantic endeavours! and my reward is realisation after six long lives! O how hard to me is the Lord Vishnu. Next Narada met again the Bhakta and said to him, I have no good news for you. You will see the Lord, but only after a lakh of lives. But the Bhakta leapt up with a great cry of rapture, Oh, I shall see my Lord Hari! after a lakh of lives I shall see my Lord Hari! How great is the grace of the Lord. And he began dancing and singing in a renewed ecstasy. Then Narada said, Thou hast attained. Today thou shalt see the Lord! Well, you may say, What an extravagant story and how contrary to human nature! Not so contrary as all that and in any case hardly more extravagant than the stories of Harishchandra and Shivi. Still I do not hold up the Bhakta as an example, for I myself insist on the realisation in this life and not after six or a lakh of births more. But the point of these stories is in the moral and surely when Ramakrishna told it, he was not ignorant that there was a sunlit path of Yoga! He even seems to say that it is the quicker way as well as the better! You are quite mistaken in thinking that the possibility of The Sunlit Path is a discovery or original invention of mine. The very first books on Yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the superiority of the second over the other.
  
  It is not either because I have myself trod the sunlit way or flinched from difficulty and suffering and danger. I have had my full share of these things and the Mother has had ten times her full share. But that was because the finders of the Way had to face these things in order to conquer. No difficulty that can come on the sadhak but has faced us on the path; against many we have had to struggle hundreds of times (in fact that is an understatement) before we could overcome; many still remain protesting that they have a right until the perfect perfection is there. But we have never consented to admit their inevitable necessity for others. It is in fact to ensure an easier path to others hereafter that we have borne that burden. It was with that object that the Mother once prayed to the Divine that whatever difficulties, dangers, sufferings were necessary for the path might be laid on her rather than on others. It has been so far heard that as a result of daily and terrible struggles for years those who put an entire and sincere confidence in her are able to follow The Sunlit Path and even those who cannot, yet when they do put the trust find their path suddenly easy and, if it becomes difficult again, it is only when distrust, revolt, abhiman, or other darknesses come upon them. The Sunlit Path is not altoge ther a fable.
  

3.4.2 - The Inconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  I have explained to you why so many people (not by any means all) are in this gloomy condition, dull and despondent. It is the tamas, the inertia of the Inconscient, that has got hold of them. But also it is the small physical vital which takes only an interest in the small and trivial things of the ordinary daily and social life and nothing else. When formerly the sadhana was going on on higher levels (mind, higher vital etc.), there was plenty of vigour and verve and interest in the details of the Asram work and life as well as in an inner life; the physical vital was carried in the stream. But for many this has dropped; they live in the unsatisfied vital physical and find everything desperately dull, gloomy and without interest or issue. In their inner life the tamas from the Inconscient has created a block or a bottleneck and they do not find any way out. If one can keep the right condition and attitude, a strong interest in work or a strong interest in sadhana, then this becomes quiescent. That is the malady. Its remedy is to keep the right condition and to bring gradually or, if one can, swiftly the light of the higher aspiration into this part of the being also, so that whatever the conditions of the environment, it may keep also the right poise. Then The Sunlit Path should be less impossible.
  ***

4.2.1 - The Right Attitude towards Difficulties, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  There is no contradiction between my former statements about The Sunlit Path and what I have said about the difficult and unpleasant passages which the Yoga has to pass through in its normal development in the way of human nature. The Sunlit Path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy. They will not escape all difficulties, no seeker can, but they will be able to meet them without pain and despondency,as indeed the Gita recommends that Yoga should be practised, anirviacetas,trusting in the inner guidance and perceiving it more and more or else in the outer guidance of the Guru. It can also be followed even when one feels no light and no guidance if there is or if one can acquire a bright settled faith and happy bhakti or has the nature of the spiritual optimist and the firm belief or feeling that all that is done by the Divine is done for the best even when we cannot understand his action. But all have not this nature, most are very far from it, and the complete or even the central surrender is not easy to get and to keep it always is hard enough for our human nature. When these things are not there, the liberty of the soul is not attained and we have instead to undergo the law or fulfil a hard and difficult discipline.
  

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