© Sri Aurobindo Ashram Trust

State of surrender

8 June 1955

Sweet Mother, here it is written: "This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine." But isn't the sadhana we do done for ourselves?

But he stresses precisely that. It is simply in order to stress the point. It means that all this perfection which we are going to acquire is not for a personal and selfish end, it is in order to be able to manifest the Divine, it is put at the service of the Divine. We do not pursue this development with a selfish intention of personal perfection; we pursue it because the divine Work has to be accomplished.

But why do we do this divine Work? It is to make ourselves...

No, not at all! It is because that's the divine Will. It is not at all for a personal reason, it must not be that. It is because it's the divine Will and it's the divine Work.

So long as a personal aspiration or desire, a selfish will, get mingled in it, it always creates a mixture and is not exactly an expression of the divine Will. The only thing which must count is the Divine, His Will, His manifestation, His expression. One is here for that, one is that, and nothing else. And so long as there is a feeling of self, of the ego, the person, which enters, [new p. 190]well, this proves that one is not yet what one ought to be, that's [old p. 192]all. I don't say that this can be done overnight but still this indeed is the truth.

It is just because even in this field, the spiritual field, there are far too many people (I could say even the majority of those who take to the spiritual life and do yoga), far too many of these who do it for personal reasons, all kinds of personal reasons: some because they are disgusted with life, others because they are unhappy, others still because they want to know more, others because they want to become spiritually great, others because they want to learn things which they may be able to teach others; indeed there are a thousand personal reasons for taking up yoga. But the simple fact of giving oneself to the Divine so that the Divine takes you and makes of you what He wills, and this in all its purity and constancy, well, there are not many who do that and yet this indeed is the truth; and with this one goes straight to the goal and never risks making mistakes. But all the other motives are always mixed, tainted with ego; and naturally they can lead you here and there, very far from the goal also.

But that kind of feeling that you have only one single reason for existence, one single goal, one single motive, the entire, perfect, complete consecration to the Divine to the point of not being able to distinguish yourself from Him any longer, to be Himself entirely, completely, totally without any personal reaction intervening, this is the ideal attitude; and besides, it is the only one which makes it possible for you to go forward in life and in the work, absolutely protected from everything and protected from yourself which is of all dangers the greatest for you--there is no greater danger than the self (I take "self" in the sense of an egoistic self).

This is what Sri Aurobindo meant there, nothing else.

Now, who has found a question?

It is not in the words of the book that you must find the question, it is in the reaction that you had to what I read. If you have listened, it has had a certain effect on you, you must [old p. 193]have [new p. 191]had some reactions: it is this, these reactions which you must elucidate in yourself and if you could tell me one day, "Why! I felt like that, what does it mean, this sensation? Why did I think like that?" These surely are the questions! For then it would be the opportunity to elucidate something in your consciousness. When I read you surely must have some reaction somewhere, even were it only in your head. Well, this is what you should note and ask: "When I heard that sentence, why did I suddenly feel like this? When that was said, why did it make me think of this?" These would be interesting questions.