The Yoga of Sri Aurobindo - Part 7

Specialisation

You must extend, enlarge, enrich your mind. It must be full of thoughts and ideas. It must be stored with the results of your observation and study. It must not be a "poor mind", a mind, that is to say, that has not many ideas nor the capacity of reasoning and argument. Your mind must be capable of thinking of many different things, gathering knowledge of different kinds, considering a problem from many different sides, not following only a single line or track: it must be somewhat like a Japanese fan opening out full circle in all directions.

You have, for example, several subjects to learn at school. Well, learn as many as possible. If you read at home, read as many varieties as possible. I know you are usually asked and advised to follow a different way. You are to take as few subjects as possible and specialise. Yes, that is the general ideal: specialisation, to be an expert in one thing. If you wish to be a good philosopher, do philosophy only; if you wish to be a good chemist, do only chemistry; and even you should concentrate upon only one problem or thesis in philosophy or chemistry. In sports you are asked to do the same. Choose one item and ft." your attention upon that alone. If you want to be a good tennis player, think of tennis alone. However, lam not of that opinion. My experience is different. I believe, there are general faculties in man which he should acquire

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and cultivate more than specialise himself. Of course, if it is your ambition to be a Monsieur or Madame Curie who wanted to discover one particular thing, to find out a new mystery of a definite kind, then you have to concentrate upon the one thing in view. But even then, once the object is gained, you can turn very well to other things. Besides, it is not an impossibility in the midst of the one-pointed pursuit to find occasions and opportunities to be interested in other pursuits.

From my childhood I have been hearing of the same lesson; I am afraid it was taught also in the days of our fathers and grandfathers and great grandfathers, namely, that if you wish to be successful in something you must do that only and nothing else. I was rebuked very much because I was busy with many different things at the same time. I was told I would be in the end good for nothing. I was studying, I was painting, I was doing music and many other things. I was repeatedly warned that my painting would be worthless, my music would be worthless, my studies would be incomplete and defective if I had my way. Perhaps it was true; but I found my way had its advantages also—precisely the advantages I was speaking of at the outset, namely, it widens and enriches the mind and consciousness, makes it supple and flexible, gives it a spontaneous power to understand and handle anything new presented to it. If, however, I had wanted to become an executant of the first order and play in concerts, then of course I would have had to restrict myself. Or in painting if my aim was to be one of the great

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artists of the age, I could have done only that and nothing else. One understands the position very well, but it is only a point of view. I do not see why I should become the greatest musician or the greatest painter. It seems to me to be nothing but vanity.

But it is a very natural and spontaneous movement in man to change from one work to another in order to maintain a kind of balance. Change also means rest. We have often heard of great artists or scholars seeking for rest and having great need of it. They find it by changing their activity. For example, Ingres was a painter; painting was his normal and major occupation. But whenever he found time he took up his violin. Curiously, it was his violin which interested him more than his painting. He was not very good at music, but he took great pleasure in it. He was sufficiently good at painting, but it interested him less. But the real thing is that he needed a stable poise or balance. Concentration upon a single thing is very necessary, I have said, if one aims at a definite and special result; but one can follow a different line that is more subtle, more comprehensive and complete. Naturally, there is a physical limit somewhere to your comprehensiveness; for on the physical plane you are confined in respect of time and space; and also it is true that great things are difficult to achieve unless there is a special concentration. But if you want to lead a higher and deeper life, you can command capacities which are much greater than those available to the methods of restriction and limitation belonging to the normal consciousness.

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There is a considerable advantage in getting rid of one's limits, if not from the point of view of actual accomplishment, at least from the point of view of spiritual realisation.

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