Guidance from Sri Aurobindo - Volume 2

OPENING TO ADVERSE ATTACKS

      How is it that, in spite of remaining aloof from people, one is still open to the ordinary ignorant forces of Nature?

      One is always open so long as there is not the final change. If things do not come in, it is because the consciousness is vigilant or the psychic in front — but the least want of vigilance or relaxation can allow something to enter.

      I wonder how the adverse things coming from outside appear to us as if they were our own — part of ourselves.

      That is what they always do — if anything responds. If one feels them as wholly outside, that means no response has been given.

      Should we not clear ourselves of the lower elements in our nature before expecting a great descent?

      They must certainly go out — so that when the Force descends it may not get mixed up with these things.

      But what can one do when the difficulty seems overwhelmingly great?

      If you cannot do anything else, you must at least remain detached — there is always a part of the being that can remain detached and go on persisting in calling down the Force from above.

      I see that some sadhaks here are not much attacked by the adverse suggestions. Is it because a higher pressure for change is not put on them, so that the hostile forces do riot bother them, and therefore they arc free from any resistance?

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      Whether a pressure is put or not the adverse forces can always make suggestions — but there are a few who do not receive them.

      Why does our being sometimes resist actively, sometimes passively?

      When the struggle is there, it always does like that — there is a fluctuation according as the inner consciousness reacts or not. but that reaction is not always on the surface.

      It is when one identifies oneself with the exterior consciousness (so that one can say, "There is no hope for me, I can't do anything") that the trouble comes.

      How is one to deal with such an obstinate inertia?

      The first means is not to get upset when it comes or when it stays. The second is to detach yourself, not only yourself above but yourself below and not identify. The third is to reject everything that is raised by the inertia and not regard it as your own or accept it at all. If you can do these things then there will be something in you that remains perfectly quiet even in the greatest inertia. Through that quiet part you can bring down peace, force, even light and knowledge into the inertia itself.

      There is a revolt in the being. Why has it come about? There are also lots of suggestions.

      It is because of the struggle in the physical and because there is still something in you that feels the struggle and so the adverse Forces want to press till you revolt.

      But how is it that any part of you gives any value to the

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suggestions? If no part gives any value then surely they must seem to you too laughable and contemptible to have any effect or power to make you revolt.

      If you attach no value to the suggestions then, there may be the inertia still, but not this.

      Since the sadhana is obscured and seems stopped by the inertia how could my physical being have peace and force?

      Only by the obstruction being penetrated or dismissed either by the inner will or by the Consciousness from above.

      It is only today that I became aware that my sadhana up to now was based on the vital. And what I thought of having done, a selfless surrender, was purely a display of the vital. The vital nature seems to be full of disguises and devices, is it not so?

      It is. Your mind saw the necessity of a selfless surrender and your psychic and mind together imposed it. But there were also vital and ego elements which hung on and these raised themselves as soon as the inertia came. When asked to disappear or change they refused and are still refusing.

      Do you really think that surrender will change these vital defects?

      A steady attitude of self-giving is bound to cure and transform. The working may take some time.

      Can sadness help one cure dryness in the vital being?

      I do not know that sadness has the power to cure. I have myself followed the Gita's path of equanimity — but for some the psychic sadness may be necessary. But I think it is more an indication of a mistake than a cure.

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      Tamasic indifference is one thing and the absence of sorrow is another. One has to observe what is wrong and do all that one can to set it right. Sadness in itself has no power to cure what is wrong, a firm quiet persistent will has the power.

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