Igniting the Fire of Progress
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STEPS
REQUIRED FOR SELF-DISCOVERY &nbs=
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The
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Aspiration
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Grace:
The act of the Divine Will &nb=
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CONCLUSION
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Igniting the Fire of Progress
The
Pursuit
We all a=
re in
search of something in life and try to achieve it. Life is not static; it is
always moving. We too are constantly moving. Some of us are in search of pe=
ace,
some are in search of happiness, some prosperity and so on. Many a times we
wonder what is the purpose of our life. A large span of our life is spent
without knowing what that purpose is. And the other chunk of life is spent =
in a
half-conscious state – where we feel that there is a purpose but we a=
re not
aware what it exactly is. There are moments in life when I get this strong =
feel
that I am born here to accomplish some work. I strongly believe that all of=
us have
a unique role to play on this earth and that is the purpose of our physical
existence. Life leads us through soft and hard experiences to discover our =
true
destiny - to the aim that we have come to fulfill. Often in
Introduction
We come = across many kinds of people. Many don’t want to take the trouble of knowing the p= urpose of their life; the aim is only to lead a smooth life and avoid all hardships and troubles. They want to avoid the effort demanded for the progress in li= fe. Some people give good thought to it and are interested in knowing. And some want= to nourish the quest and put their efforts towards discovering the purpose of life. I = have also come across and got inspired by a few rare ones who know the purpose of their life and are always aligned to the ideal and lead their life accordin= gly. The need to discover the true purpose of life and lead life accordingly is = not a mental, moral or vital need of an individual. Such need arises from deep within. As far as this need goes, no one can influence us or help us to dis= cover the purpose of our life; at the most other’s experiences can inspire = us to aspire for such a discovery. We can discover the true purpose of our life only when we feel the need from deep within. When such a need arises, a sim= ple action of life, can unfold the true meaning of life. When there is no such = need felt then even great talks, philosophical readings etc., don’t lead u= s to that discovery.
Personal
Reflections
I have a= lways observed that my urge begins with a kind of a deep discomfort within. And i= t is an intense feeling. It is like a thirst within, a thirst for progress; a th= irst for transformation, something from within wants to break out and wants to o= pen itself in the light. It is a kind of an uncontrollable need for growth and progress. There is always a need present in me to know and understand myself and whenever I don’t know or understand what is happening to me, it g= radually translates into that same feeling of discomfort. And I feel a struggle within… a struggle to grow out of the emptiness of life, and to understand life truly and to do something that is ‘worth it’. T= his struggle is not futile! It leads me to a kind of intense aspiration, in a s= tate of quietude, in a state of offering, in a state of quest to truly know myse= lf and my relation with the Supreme Mother. And I aspire to be conscious of each action of my life. I have alw= ays seen that whenever I am in an intense aspiring state a kind of sealed door opens within me and the same life circumstances reveals a new meaning of li= fe! I have experienced this many times. I can recall the same process that I experienced a few years back - it opened a new path for my life and I thoug= ht at that time that now I know what the purpose of my life is, but lo! I very soon discovered that I will have to go through this process of discovering again and again, till one day when all my sincere aspirations will be reali= zed, all my questions will be answered and all my problems will be solved – today I’m in the state of complete blankness – I don’t kn= ow what lies ahead but only I know that my life is for the Divine. I’m holding the divine trying to keep my faith alive.
STEPS
REQUIRED FOR SELF-DISCOVERY
The very= first step is to really want it and have the need to discover oneself. It is when= one starts questioning like who am I, what am I made up of, what is the role of= god or who is god, why are we born, why do we die etc. and becomes desperate to find the answers to these questions then it will be said that one is truly ready to start self-discovery.
The seco= nd step is to observe, to understand who we truly are, what we are made up of ̵= 1; there are different parts and planes of our consciousness - the mind, the vital, the body, and lastly our true self – the psychic. The psychic = knows and gently guides us in life. In the moments of crisis, it gives us faith a= nd hope in our future and holds us together. In essence it knows the purpose of our life and often it is this part which creates the circumstances to lead = us to fulfill the purpose for which we are born. So it is very important to be= come aware of each and every part of ourselves. The mind, the vital and the body= of which we are mostly aware are the outer parts of our selves. To be able to = know oneself it becomes necessary to establish peace within all these parts and = then gradually bring harmony within them. Each part has its own nature, its own strengths and limitations. There are elements in each of these outer parts = that rebels and create difficulties.
Dependin= g on which part we are dominated by – the mind or the vital… we are likely to express the strength and weakness of that part. These outer parts trying to fulfill their agenda often prevents one from obeying the psychic = - a soft guide within. Thus as the Mothers says,
“I=
t's one
of the most indispensable things to do if one wants to succeed in having
self-control and even a limited self-knowledge: to be able to localize one's
consciousness and move it about in the different parts of one's being, in s=
uch
a way as to distinguish between one's consciousness and one's thoughts,
feelings, impulses, become aware of what the consciousness is in itself. An=
d in
this way one can learn how to shift it: one can put one's consciousness in =
the
body, put it in the vital, put it in the psychic (that's the best place to =
put
it in)[4];
one can put one's consciousness in the mind, can raise it above the mind, a=
nd
with one's consciousness one can go into all the regions of the universe.
But firs=
t of all
one must know what one's consciousness is, that is, become conscious of one=
's
consciousness, localize it. And for this there are many exercises. One of t=
hem
is very well known, it is to observe oneself and watch oneself living, and =
then
see whether it is really the body which is the consciousness of the being, =
what
one calls 'myself'; and then when one has realized that it is not at all the
body, that the body expresses something else, then one searches in his
impulses, emotions, to see whether it's that, and again one finds out that =
it
is not that; and then one seeks in his thoughts, whether the thought is tru=
ly
himself, what he calls 'myself', and at the end of a very short time one
becomes aware: "No, I am thinking, therefore 'myself' is different fro=
m my
thoughts."[5] And so, =
by
progressive eliminations one succeeds in entering into contact with that so=
mething,
something which gives one the impression of being -- "Yes, that's
'myself'. And so one begins to understand what one's consciousness is, and
becomes aware that the mind, the vital and the body are just the means which
consciousness uses to express itself. It is when consciousness puts itself =
in
the body that one becomes aware of the body, similarly with the vital and t=
he
mind… and when one realizes this then instead of uniting with the out=
er
parts one can unite with ones highest part as the Mother while answering
someone says, "Good, I shall unite my consciousness with my psychic be=
ing
and shall leave it there, so that it may be in harmony with the Divine.&quo=
t; So
then instead of one identifying with the body, or emotions or mind, one
identifies with the psychic – the divine in us. Personal
Reflections As I lea=
rn to
observe myself, I find that I need to learn to be vigilant. The observation=
of
self makes me conscious of myself and I try to control myself and try to ch=
ange
my nature. But vigilance brings a kind of awakening and dynamism in the bei=
ng.
It makes me sincere towards my aspiration. Vigilance is not just about guar=
ding
against what pulls me down but the process of being sincere in my aspiratio=
ns.
When I am really alert I can hear a caution that I am going to commit a mis=
take
and then the choice is mine, whether to be strong or to be weak. Worksheet: A Quick Reflection The natu=
re
progresses through its evolution. We see an ascending evolution, which goes
from the stone to plants, and from plants to animals, and from animals to h=
uman
beings and so on. Similarly we would notice that such immense possibilities=
of
evolution exist in individual too. We also have the possibilities of ascend=
ing
our consciousness. But as nature takes long time to evolve to something new=
, we
also have to go through hard tedious process to evolve or enlighten our nat=
ure.
It is a tiresome process to erase certain old habits or certain old limitat=
ions
from our nature. But if one b=
ecomes
conscious and puts ones will collaborating with this process which the natu=
re
is leading us to then the way becomes short and relatively easy. Personal
Reflections My ultim=
ate aim
is to live for the Divine and always carry a Divine presence in my heart. T=
here
is a deep certitude that my whole life is leading me towards this experienc=
e.
To live only for the Divine is the constant mantra of my life. This feeling=
is
something that hides deep within my heart. I realize that each time this
feeling becomes strong – and I aspire to express it in my everyday li=
fe,
I am thrown to the opposite forces of doubt and distrust. All my old habits=
and
limitations of my nature emerge to confirm its presence. Sometimes I am abl=
e to
take the challenges and sometimes I howl! Amidst the old habits of being it=
is
difficult to experience the deep certitude within but my true aim and its
sanction from the Divine always help me realize my aim and aspirations and =
make
my howling moments a stepping stone towards realizing my aim. Worksheet: Aim of Life Nothing =
better
can we understand about our possibilities and ourselves than these lines fr=
om
by Sri Aurobindo: This bodily
appearance is not all; The form dec=
eives,
the person is a mask; Hid deep in =
man celestial
powers can dwell.[6] The
Role of Effort in Igniting the Fire of Progress THE
IDEA We have =
seen
that we are made up of different parts, with each part having its own pecul=
iarity
and nature. There is only one part in us, our soul that is conscious of the=
purpose
and the movements in life. This is the part in us that is always in touch w=
ith
the truth of our existence and the Divine. But we are rarely in touch with =
that
part in us in our everyday actions of life. It demands a great personal eff=
ort
for individuals to remember, trust and cling to this part in us. It demands=
a
great personal effort to identify with that part in us. But there comes a
moment when the personal efforts drop and identification with the truth hap=
pens,
that is the true moment of progress in one’s life. Gradually such
experience becomes indispensable for one’s life and there comes a time
that one cannot live without it…. One keeps putting effort for the
identification, till one day the effort is not required and the truth becom=
es part
of ones nature. A simple instance would be, one identifies a lack of faith =
in
one’s destiny and our mind creates all kinds of doubts and difficulti=
es.
It demands a great personal effort to reject all doubts and difficulties as
they surge up. The constant rejection of doubts and difficulties creates a =
kind
of will and force of consciousness in the being and a day comes when one
experiences no more doubts or difficulties in the being and faith in
one’s destiny becomes part of one’s nature. Definition
of progress: Though we all would define and experience the word
progress differently, but as per the Collins dictionary the word progress is
defined as the ‘1. movement forwards, esp. towards a place or objecti=
ve.
2. satisfactory development, growth or advance. 3. advance towards completi=
on, maturity,
or perfection.’ THE
PROCESS The aims=
or
objectives could be different for all of us. But all of us want to progress
towards achieving our own objectives in life. A great demand of effort is r=
equired
for this movement forward. There are moments when we feel stagnant in life =
but
if we reflect deeply we find that there are hardly any time we are truly
stagnant. Life is always in motion and we always have to choose between a
movement forward and a movement backward. Thus we are always in the process=
of
making choices between progress and regress. Though behind our appearance, =
deep
within, we all want to progress, but eventually it is our sincere effort
towards our objective that defines our progress or regress. Most oft=
en we
would find that our own thoughts, emotions and actions are hostile to our o=
wn
processes of progress, i.e. our aspirations for light, knowledge, perfection
and so on. We experience such hostility in the forms of revolts, depression=
, sulks,
despair, fear, egoistic reactions, disharmony, etc. And then a great effort=
is
demanded to overcome our nature. In fact we really have to be vigilant all =
the
time to reject our habitual movement and choose to progress. A moment of unawareness or a lack =
of
effort can bring us back to our old self and a great effort for progress ca=
n go
in vain! Many of our old habits remain hidden within us awaiting an opportu=
nity
to surface. By bringing these elements forth it gives us a chance to put ef=
fort
and take it to the next level – little closer to the Divine. Thus it =
is
better to be in circumstances where we get opportunities for these elements=
of our
nature to come on the surface, so that we can put effort to remove them from
our nature and construct possibilities for our progress. Thus the Mother gi=
ves
a lot of importance to the work – as it gives the maximum opportunity=
for
progress. In the words of the Mother, “One can progress through
meditation, but through work provided it is done in the right spirit, one c=
an
progress ten times more.” Therefore Mother says “if you remain =
in
meditation or contemplation without working, well, you don’t know if =
you
have progressed or not. You may live in an illusion, the illusion of your
progress; while if you begin to work, all the circumstances of your work, t=
he
contact with others, the material occupation, all this is a field of experi=
ence
in order that you may become aware not only of the progress made but of all=
the
progress that remains to be made. If you live closed up in yourself, without
acting, you may live in a completely subjective illusion; the moment you
externalize your action and enter into contact with others, with circumstan=
ces
and the objects of life, you become aware absolutely objectively of whether=
you
have made progress or not, whether you are more calm, more conscious, stron=
ger,
more selfish, whether you no longer have any desire, any preference, any
weakness, any unfaithfulness – you can become aware of all this by
working.”[7] It is th=
rough
our work only that we are constantly in touch with the workings of our own
mind, emotions, actions and attitudes towards life. It demands a great cour=
age
and an effort to overcome limitations of our own mind and emotions and narr=
ow
attitudes of life. It is a challenging effort for our outer nature that is =
our
mind, emotions to always choose the movements of light and give itself for =
its
own transformation. They aspire but it is very easy for them to be influenc=
ed
by the impulsions outside. They easily become the victim of situations and
circumstances. It is a great psychological challenge to face ones nature=
217;s
difficulty which requires a stupendous effort to overcome them. Many a time=
s we
escape our own difficulties because we don’t find ourselves ready for=
the
tedious effort that is required to overcome our own nature. In this =
process
there are occasions when we feel discouraged, we are not able to continue t=
he
effort with the demanded firmness and we think to ourselves that perhaps it=
was
a wrong decision to have started…. Though the required effort is
excessively difficult to pursue till end, as it is a long way…. but as we begin to put our ef=
fort
little by little on ourselves, that is - the effort of control, of rejectio=
n,
of abolition, one makes astonishing discoveries. This process involves
eliminating elements of our nature that originate from ignorance,
unconsciousness, with the help of ones will and effort. One needs to be awa=
ke
about it and needs to study, observe, compare and understand the elements o=
f one’s
nature. Many a times we see that there are elements in our nature, which se=
emed
to have disappeared through our aspiration, effort and will but suddenly on=
e day
we discover them back in our nature! Then again begins the process of
observation, reflection, effort, aspiration, will…. and we discover t=
here
still remains a part hidden in our nature, justifying the unwanted elements=
of nature!
The path=
of self
discovery and self perfection is all about turning lower movements to the
higher. Most often our own doubts, desires, outward attractions and egoistic
state of consciousness are given to us, so that our aspirations and our eff=
orts
can unite to surpass our difficulties and the highest self can be establish=
ed. There is always something in the being =
that
chooses to deceive itself and wants to follow the dark way; otherwise the l=
ight
is always present in us, wanting to progress….. but something in us
always wants to shut its eyes from it and chooses to struggle and suffer. S=
o it
is all about the sincerity in the aspiration for progress and the will to
follow the truth which also the key to all progress. As the f=
ire of
progress grows within us for self-purification and we proceed with an inner
clear-sightedness, we keep discovering many such hidden treasures within! A=
nd
the progress continues through discovery, aspiration, will and effort. Personal
Reflections Most oft=
en we
are disturbed by unwanted thoughts. Many a times I too am disturbed by a th=
ought
that like ‘I am good for nothing’. Anything could be a reason f=
or
such a thought – an impulse or outer circumstances. Though I try to
reject and not allow such a thought to come at times circumstances are crea=
ted
to prove my thought leaving me disturbed and low - then another journey of =
my regression
begins. But as soon as I become conscious and sincerely put my will to come=
out
of such a thought, then it becomes easy - a sincere decision, a great effor=
t is
required to overcome the difficulty. Worksheet: personal reflection on =
your
effort in daily affairs THE ResulTS The
role of offering in one’s progress THE
IDEA As one d=
iscovers
one’s hidden treasures and one smiles at them with knowledge and
understanding, one soon discovers that whatever may be the reason of
manifestation of one’s difficulties one has to seek a helping hand fr=
om
the divine for its transformation. The Mother says “There are two pat=
hs
of Yoga, one of tapasya (discip=
line),
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. Th=
ere
is always the danger of falling down. And once you fall, you lie broken in =
the
abyss and there is hardly a remedy. The other path, the path of surrender, =
is
safe and sure. It is here, however that the Western people find their
difficulty. They have been taught to fear and avoid all that threatens thei=
r personal
independence. They have imbibed with their Mother’s 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 t=
he
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 h=
and,
the baby cat does not hold to its mother, but is held by the mother and has=
no
fear or responsibility; it has nothing to do but to let the mother hold it =
and cry
ma ma.”[8] The path=
of
progress is almost impossible without offering one’s lower movement to
the higher movements in oneself, or to the Divine. There are various ways of
offering, sometimes we offer ourselves through our knowledge and sometimes
through our feelings of devotion. Sometimes we experience offering as a fee=
ling
of inner certitude. Sometimes as a feeling of widening or progress, sometim=
es
it is just a feeling of intensity, or of simple happiness. Once one=
offers
oneself to the Divine, one walks armoured on the path without fear and adve=
rsity.
And as our offering becomes genuine, i.e. without demand, the whole discove=
ry
becomes pure, candid and ideal. THE
PROCESS The grea=
test
challenge before us is to crea=
te a balance
between inwardly who we truly are and outwardly what we expose as we are. H=
ow
to create this balance between the truth within oneself and the challenges =
of
outer pressures? How to deal with this inner demand of change? It is almost
like walking on a tight-rope. Such challenges make us aware of our characte=
r,
lifestyle and its purpose. And soon we realize that we can’t move for=
ward
only through our efforts… it is only when one realizes ones incapacit=
y, then
one turns towards the divine, offering oneself and ones incapacities to Him=
. This who=
le
process makes us wonder about life, its actions, about the world and the
universe. A vague sensation arises, to know and understand something that is
beyond our comprehension. The truth that is behind all the things, this is =
the
birth of our first aspirations, a need within us to lead a life, which is n=
ot
artificial and false. The inner and outer difficulties and challenges are to
create circumstances to look for answers based on truth. Today in our socie=
ty we
see the growing need of meditation, calming exercises, awareness towards
alternative medicines and healthier lifestyle. The search for a purpose and
leading an integrated life is becoming a need of the mass. The more=
one starts
feeling the need to lead a life based on truth, one starts aspiring and
remembering the higher truth or Divine. This process leads us to concentrate
upon the Divine. Whenever one feels unhappy, disgusted or tired, one sudden=
ly
remembers the Divine, who can take us out of the monotony of life. The need=
in
oneself to not lead a life based on personal desire, instead to discover the
Divine spark is the beginning of the process of offering. We need =
to be
clear that this process of offering is only for those who want to change
themselves in order to progress. There are many things in our nature that we
accumulate and live constantly with. There is only one way to disperse them=
or
to get rid of them and that is ‘to offer’. Many times long
forgotten habits of our nature, which belonged to our past, which we though=
t had
wiped out or had no contact with, suddenly confronts us. But they are not to
surprise us; they are again given to us so that we can experience the joy of
offering for transformation and they can be put back in order and become pa=
rt
of the Divine. In the beginning we start making this offering in a general =
way.
But gradually, when the real process begins we learn to offer the details of
our existence. We offer all o=
ur
strengths as well as weakness with certitude that all will be used for the
purpose of progress and realization. And we will get what we truly need.
Personal
Reflections I have a
suppressive nature, but it is very difficult to sit upon my difficulties. A=
lso
it is difficult to distance myself from difficulties and witness them as th=
ey
are not part of me. But whenever I am able to distance myself from them and=
see
and understand its purpose I experience a kind of certitude within and
something from within opens itself in a state of offering. It is a spontane=
ous
gesture of giving myself – my responsibility to the Divine. I observe
that it demands a great confidence in my inner being. And I see and underst=
and that
the best is going to happen to me. For a little while whenever I have been =
able
to take this attitude, I am not scared of difficulties and overcome anxieti=
es ready
to win this inner battle. Worksheet: personal reflections on=
how
do you offer yourself as an individual in your daily life THE
ResulTS Power
of Prayer THE
IDEA Normally=
we pray
for the fulfillment of our needs and wants, to get protection in our strugg=
les
and seek help in our difficult journey. Prayer makes us contact the Divine
through our faith, aspirations and will. It gives form to our aspirations a=
nd
faith. Most often in this world of wants and desires prayers take an unrefi=
ned form
and are not of a simple child-like quality. But still it has a power and no=
t useless;
it strengthens our relation with the higher power, the Supreme. It makes us
conscious of the higher power governing our lives and the world. But gradually as we refine ours=
elves,
the elements of personal gain vanishes from our prayers and we remove our
personal desires, egoisms, etc. from our prayers. We get into a deeper rela=
tion
with the Divine and a conscious communion begins…. Prayer has a great
power. The Mother says, “… people with a very strict logic tell
you, “why pray, why aspire, why ask? The lord does what He wants and =
He
will do what He wants.” It is quite obvious, there is no need to say =
it,
but this impulse: “O Lord, manifest!” gives a more intense
vibration to his Manifestation…
An eternally perfect universe, eternally manifesting the eternal
perfection, would lack the joy of progress.”[9] THE
PROCESS There is=
a great
power in being simple, and mostly simplicity comes from being spontaneous.
Spontaneity is mostly an action of our inner being. When there is doubt and
division in the being one faces difficulties in being spontaneous, but as o=
ne
removes division, contradictions and doubts from oneself, one starts being
spontaneous. It helps us not to hold things with us. Our egoistic movements=
are
the greatest obstacle to our spontaneity. It takes away the quality of humi=
lity
and inculcates pride and vanity in us. To aspire is indispensable but it is=
our
egoistic movement that sometimes creates conflicting state. There is confli=
ct
between our faith and distrust, between optimism and pessimism. And this ta=
kes
away the power and action of prayer. Prayer e=
xpresses
the spontaneous aspiration of the being but when we attach our personal int=
erest
with it, it loses its meaning. Though Mother says, “The Grace always
grants the sincere prayers.”[10]
Yet it is difficult to judge the intensity of sincerity in our prayers. So =
we
can’t make hard and fast rules for prayers. Some prayers are answered,
all are not. Sri Aurobindo says that, “You may ask, why should not th=
en
all prayers be answered? But why should they be? It is not a machinery: put a praye=
r in
the slot and get your asking. Besides,
considering all the contradictory things mankind is praying for at the same
moment, God would be in a rather awkward hole if he had to grant all of the=
m;
it wouldn't do.”[11] Prayers =
are not
just about feelings and sensations’; t is a total experience of intim=
acy
with the Divine. It is when all the parts of our being unite in an aspirati=
on
for the closeness with the Divine, then the Divine responds to that. It can
happen only when we pray with certitude, without fear and doubt. The whole
experience can happen in a moment when we are in a state of equilibrium and
certainty. There are also times when we pray for many hours with uncertainty
and the whole process is mechanical, it brings no experience. As the flame =
of
prayer is kindled and rises high in the aspiration of the whole being, we n=
eed
to do nothing, all will be done by Him… and we will be ready to recei=
ve
it. Personal
Reflections There wa=
s a time
in my life when I experienced that I only had to pray once and everything w=
as
granted. Indeed I was in a simple state of faith, carefree, spontaneous and
joyous. But as I grew further and started understanding movements of my nat=
ure I
noticed that many times in my praying there would be the tone of demanding a
sort of taking for granted attitude, which often was not granted, and I
wondered why? It was much later that I realized that indeed I demanded inst=
ead
of praying! In prayer there is a flame that is unselfish but in making dema=
nds
personal desires are present. In true prayer there is something in the bein=
g,
which wants to open itself and wants to give itself to the Divine. It rises
from the heart and not the mind. Though mind collaborates with the prayer b=
ut
in my case it usually doesn’t give rise to the prayers. A Prayer Vital Pr=
ayer:
Steadiness and perseverance Mental P=
rayer:
Purity Integral=
Prayer:
The divine Consciousness[12] Worksheet: personal reflections THE
ResulTS Aspiration
for perfection in daily acts THE IDEA When one begins this process of
self-discovery… one begins ones search to discover oneself and gradua=
lly
the self-discovery leads one to the discovery of divine in oneself. One also
realizes that the nature of the divine is perfection. So one can also put it
like this that to be able to attain the divine in oneself is equal to attai=
ning
to the highest perfection in oneself. Therefore to be able to attain the di=
vine
it becomes imperative to bring perfection not only in work but also in ones
thinking and feelings - one must start becoming perfect in all ones mind, l=
ife
and body. In our day to day life the way the word=
perfection
is used - is very relative. Sometimes we think that perfection is the maxim=
um or the best that we can attain. But it can nev=
er be
taken as the highest or the extreme; there is always a possibility of doing
better than what one usually does or is able to do. And it is this attitude=
of
always trying to do little better - is the very essence of progress. When in any circumstance, an obstacle is
conquered in ones nature through will and aspiration to establish something
better and higher then we can say that some perfection is attained in
one’s nature. But still there always remains a possibility of further
perfecting what one has achieved. Many a times success is taken as perfecti=
on
but perfection is progressive. We attain success but we move from perfectio=
n to
greater perfection. Doing always our best, as best as we can is the right a=
ttitude
to attain perfection. In the path of self-discovery perfection needs to be =
brought
in the movement of transformation, in the movement to unfolding, in the
movement of widening, in the movement of identification….and as we gr=
ow,
widen, enlighten we become more and more perfect not only in work but also =
in our
way of being and becoming. According to the Mother perfection is a=
kind
of ‘equilibrium’[13]=
- just like an object that falls because there is a lack of balance; we also
fall in our consciousness when we are not in the state of equilibrium. All =
our
acts depends on the way we do things. It is not so much of what we do but i=
t is
the spirit of how we do it, decides the degree of perfection in our actions=
. One
may not know what is the best that one can always do… but one can alw=
ays
aspire for the perfection. THE P=
ROCESS We would observe that when we are inter=
ested
in any thing, we experience a joy and do the activity with care. To be
enthusiastic and do my tasks with care for me this is the first step that is
required towards perfection in work. When we are enthusiastic and do everyt=
hing
with care, then next is the requirement of our personal effort to sustain t=
he
enthusiasm for our activities. We think, we feel, we act, we interact, we
create, and we reject, all this is part of work in our everyday life. So the
continuity of our effort, to carry out everything in our life with enthusia=
sm
is the very first step towards perfection in our daily acts. Lack of enthus=
iasm
brings dullness in the being and prevents us from actions. As we start acquiring a greater skill, =
we
need to be cautious too, as sometimes our over enthusiasm can create attach=
ment
to the result and start expecting appreciation in return. And too much of
appreciation of our actions or great results of our actions can lead us to a
kind of satisfaction and can deviate us from our aim of perfection. Doing
things perfectly surely leads us to progress. It is not what we do but how =
we
do it decides the degree of perfection attained. It is our own calm,
concentration, unselfishness, consciousness, etc. decides the perfection we
have attained. When we are sincere and spontaneous in aspiration for perfec=
tion
in our daily acts our whole life’s actions becomes an arena of experi=
ence
and we start learning what we are meant to do. Obstacle=
s on the
Way It is re=
ally
difficult to see what is true and what is not, and above all it is more
difficult to discern and recognise what is not true. It really demands a gr=
eat
sincerity in the aspiration and a great resolution in the will to follow the
truth. If we believe that the whole universe follows the law of progress th=
en spontaneously
our aspiration and will units to realize this truth. We would=
observe
that when we are in a perfectly satisfied state, our aspirations are in a
subdued state. Therefore great obstacles, both inner and outer of persistent
nature are given to us, so that we can undertake great adventures for self
progress. The nature of difficulty is different, based on the path that one
chooses. As there are many different paths that lead to self-discovery
depending on the nature of the seekers. Difficulties are also means to make=
us
realize in which area we lack perfection. It is also said that the amount of
difficulty is always proportionate to the perfection we need to achieve.
We need =
to
accept difficulties with certitude and gratitude. Certitude because, we are
always given the degree of difficulty that we can surpass and will be able =
to achieve
what we find difficult. Gratitude because difficulties increases our
capacities. It intensifies our aspiration and so we must feel a joy that th=
ey
are opportunities for progress. Overcoming
Difficulties With a s=
trong
will and sincerity therefore it becomes important to resolve and overcome a=
ll the
difficulties. Personal effort and the will is very important as there are p=
arts
in us, which are quite satisfied as they are and often resists to change. T=
he
following two things that really help us in the time of difficulties - firs=
t is
to practice some quietude as it is through quietude that we are able to dis=
cern
what is right and what is not, what to allow and what to not. Gradually, th=
is
quietude starts settling within oneself and which then helps to bring the i=
nner
equilibrium touching the deeper realities of our life. Another thing that h=
elps
to overcome difficulty is widening. It helps us not to feel too attached to=
the
problem. When we are closed from within in our own shells we in a way are o=
bstructing
ourselves from coming in touch with the higher realities. So widening
definitely allows us to come in touch with such realities. We must =
guard
ourselves from one thing that is to not always dwell on our defects and our
wrong movements, instead concentrating on our ideal with the faith and
confidence helps. By always dwelling on our defects and wrong movements, we=
bring
depression, discouragement and weaken our faith. And it is the faith for the
future or our ideal that makes our progress easier. Worksheet: personal reflections &=
nbsp; &nbs=
p; &=
nbsp; &nbs=
p; &=
nbsp; &nbs=
p; &=
nbsp; Personal
Reflections We all h=
ave
qualities, abilities, capacities, faculties that are latent in us. Out of w=
hich
some are developed and some are not, depending on the environment one is bo=
rn
and brought up, and also the education and exposure that one gets. I am awa=
re
of certain qualities and abilities I posses – or at least have taste =
for.
There are many which I don’t posses but often need me in my professio=
n.
When I joined my new workplace – I was expected to know many skills a=
nd
qualities which I didn’t have. I had to struggle – and it also
created disharmony in the work and within myself as I could not give myself
complete to the work. By nature I am an introvert and when I was given the =
P R work
or outreaching where I had to make calls again and again, I would often shr=
ink.
As doing it would mean talking to people – and doing that often took a
lot of effort from within. Though I myself was unhappy, there were many out=
er
pressures too. Every time I had to call or remind something by calling some=
one,
first inner reaction would be to take a step back. But gradually when I sta=
rted
understanding the workings of my nature and its bearing on the work, I star=
ted
offering my inner movements and resistance to the divine asking Him to break
the resistance and help me open up. Though I won’t say that I have
completely freed myself … but definitely I have come a long way…
and I can also see that there is further long way that I have to achieve as
there is no end to achieving perfection. Through the course of my struggle I
also realized that by bringing this outer perfection, I am actually bringing
perfection within myself in my nature. THE
ResulTS ·
We=
get
to know our wrong movements and persistently reject our wrong movements. ·
We
develop perseverance. ·
·
Th=
is
brings dynamism and effectiveness in our actions. ·
We=
are
connected to our higher aim. Grace:
The act of the Divine Will THE I=
DEA It is difficult to understand grace fro=
m our
mind. It cannot be judged or experienced from the parameter of right and wr=
ong or
good and bad. The origin of it is perhaps the love from the Divine as He al=
one
knows what is best for us. Many a times a great misery or a difficulty turns
out to be a grace for us as it saves us from darkness and helps us progress=
. It
is when all seems to be lost and we have lost confidence in our personal ef=
fort
and power then we turn to the divine praying for His grace to intervene. Ma=
ny a
times it is the divine grace that pushes us towards our true goal, a goal t=
hat
we are not always aware of. At times its action might not be agreeable to o=
ur human
minds but it is always the best for us. It is the grace alone that promptly=
leads
us towards the realization we need to attain through our simple and difficu=
lt
circumstances. THE P=
ROCESS When one follows the truth of ones bein=
g then
the quality of ones life changes. It is not the appearances of life that ch=
anges
but the quality with which one leads the life that changes. The very substa=
nce
of the being changes. One experiences a difference in the being – wit=
hin
oneself. Something unchanging settles within - one experiences a kind of st=
ability
and an inner poise. One feels calmer and at peace. Certitude grows within.
Self-confidence, self-control grows. Cheerfulness takes over life. There is
something that settles within and it creates a path to proceed. Difficultie=
s of
nature always don’t necessarily bring suffering. One can experience a
power within, which helps to overcome difficulties. It is the state where
difficulties don’t harm us. It affects us to a very small measure, to=
a
measure that requires for our progress. So it won’t be wrong to
say that even the blows of life are then acts of grace. The moment one
experiences a blow, then one immediately realizes the way to progress, and =
the
blow itself turns into a blessing. Personal
Reflections There are many things that happened in =
my
life that are beyond my imagination. The way avenue opened and I was introd=
uced
to Mother and Sri Aurobindo, the way I was introduced to integral education=
, the
way I lead an independent life, away from home, the way I came in contact w=
ith
many dear friends in my life… In reflection sometimes it sounds like =
a dream
and sometimes I see them as pure actions of Grace in my life. Every difficu=
lty
that I face in my life, behind that I experience the workings of grace. Sometimes
I face difficulties with a shock and I get perplexed about it. Gradually I
start getting worried about it. And then it takes the shape of tormenting
thoughts, which repeat it-self making a deafening noise. There are moments
during the day when I feel completely in grip of these thoughts. I feel ten=
sed
and then begins an inner fight. Something in me wants to get rid of it and
something justifies the thought. As the suffering increases and it becomes
unbearable I want to get rid of it completely. And the only refuge then rem=
ains
the Divine. As I pray for help and get ready to do what is required, then s=
pontaneously
I come in touch with my own aspiration and also become aware of the element=
in
me that prevents me from progressing. By becoming aware of my resistance I =
also
realize, how unnecessary importance I give to the problem. When I stop givi=
ng such
unnecessary importance to disturbing thoughts or elements in my nature then=
the
problem or the difficulty that bothers me also vanishes. As it is said that there is a purpose behind each stumble and fall, =
it
is by sheer grace that we discover the purpose behind our fall. It the grace
that brings us difficulties, and it is the grace which leads us to our aim
through difficulties. &=
nbsp; &nbs=
p; &=
nbsp; &nbs=
p; &=
nbsp; Worksheet: personal reflections THE
ResulTS =
=
CONCLUSION =
=
When I chose this topic, I was in a state of
complete blankness; an intense inner struggle was on. I was tired and had no
enthusiasm left to look forward for anything in life. I experienced a void =
and
a feeling of emptiness within. The feeling of aimlessness often haunted me
… leading me to feel that I was good for nothing. This thought would
preoccupy my mind and make me feel depressed. There were also times when I
would sulk and sometimes rebel. Though I was going through this face some w=
here
I knew why such circumstances where created. I experienced the urgency to b=
ring
changes in my own self. I also experienced an intense aspiration to lead my
life according to the deepest truth of my being. So I began introspecting a=
nd
realized that I had become stagnant – in the sense of not remaining i=
n my
highest state of consciousness. I had gone down. I had pulled my self very =
low,
very-very low. With the introspection I became clear and felt a need to ign=
ite the
same fire of progress that I had experienced earlier. May be the divine was
aware and watching all my moves – so he created circumstance where I =
had
to do this project and then I could not think of anything better than the
pressing need that I had felt of igniting the fire of progress within me.
Though this project has helped a lot, I won’t say I am out of a strug=
gle.
It has been quite difficult; there are quite many things that I still need
resolve. I am praying, aspiring and with faith continuing to keep the fire =
of
progress alive and burning in me. =
=
=
=
=
=
=
[1] The Mother, CWM, v.14, p.19
[2] Sri Aurobindo, SABCL v.13, p. 533=
[3] The Mother, CWM, vol 14, p. 3-8
[4] Psyc= hic is the Divine spark in all of us, located at the centre of our heart (for b= etter clarity on the subject please read AS Dalal, The Psychic Being)
[5] [5] The Mother, Taken from the net, site of auroville
[6] Sri Aurobindo, Savitri -- A Legend and a Symbol, Page: 23
[7] The Mother, CWM, v. 7, p.291
[8] The Mother, The Sunlit Path, p. 21=
[9] The Mother, CWM, vol 10, pp. 165-66
[10] The Mother, White Roses, p. 11
[11] Sri Aurobindo -- 23:p.902
[12] The Mother, White roses, p. 19
[13] The Mother, CWM, vol. 4, p. 14
Foundation Co= urse for the Facilitators ‘2005-06’