WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust
States of consciousness
19 October 1955
Mother reads from Sri Aurobindo's The Synthesis of Yoga, "The Four Aids".
Sweet Mother, here: "Last comes the instrumentality of Time, Kala; for in all things there is a cycle of their action and a period of the divine movement...." What is this period of the divine movement?
For each thing it is different.
For each activity, each realisation, each movement, there is a definite period of time, which differs. There are countless periods of time which are entangled; but each thing is regulated by a kind of rhythm which is this thing's own rhythm.
You see, for the facility of their outer existence, men have divided time more or less arbitrarily into years, months, weeks, days, hours, minutes, seconds, etc.; it is a rhythm that's more or less arbitrary, because it has been created by man, but it has in itself a certain reality, for it corresponds to universal movements... as far as possible. And that is why, by the way, we celebrate the birthday, for example: because there is a certain rhythm in each one's existence which is established by this regular return of circumstances analogous to those in which he was born.
And all movements--when you observe them, you become aware that they have a certain rhythm--the movements of inner consciousness, for example, not only from the point of view of understanding but that of personal reactions, of the ups and downs in progress; of a fairly regular periodic return, at once of advancing and recoiling, of difficulties and of helps. But if each person is attentive he realises that his own rhythm is absolutely particular to him; it is not the same rhythm as his neighbour's. [new p. 333]But even as the seasons follow a certain rhythm, [old p. 337]regular enough on the whole, so the individual life has its seasons. And when one studies oneself attentively, one finds out that there are even certain repetitions of analogous circumstances at regular intervals. Even, very sensitive people become aware that there are certain days of the week or certain hours of the day when they can do things more easily. Some of them have particular difficulties on particular days and at particular hours; some on the contrary have better inspirations at particular moments--but every one has to find this out in himself by observation. Naturally it is far from being absolute, it is not strict, and if it is troublesome, it can be eliminated very easily simply by a little effort of resolute will. But if it helps, one can make use of it.
And all this, each thing having its own rhythm, well, it makes an extremely complicated criss-crossing of rhythms, which results in what we see: something which seems to have none--because it is too complicated, it is too complex.
How can we make use of it, Sweet Mother?
Well, if... let us say, you know... we are speaking of yoga... if you observe in yourself a certain repetition of conditions, for example, that at a particular hour, a certain time of day, in certain circumstances, it is easier for you to concentrate or meditate, well, you make use of that by doing it at that time.
Naturally, you must not become its slave; one can use it but it must not become a necessity so that if the hour has gone by one can't meditate then. But if it is a good help, one uses the help; it's all a matter of observation.
If you study yourself you can become aware that in the year certain periods come due not only to personal conditions but more general ones--conditions of Nature in general. There are times when you meet more difficulties in the sadhana; there are times, on the contrary, when you feel in yourself a greater push for the growth of knowledge and consciousness. This helps you [new p. 334][old p. 338]in the sense that, if at a given time you find yourself in the midst of special difficulties or something that seems like a stoppage, instead of lamenting you tell yourself, "Why, it's the usual time; it's because we are at this particular time of the year." And you wait with patience for the time to pass; or do what you can, but without being discouraged and saying, "Ah, look, I am not getting on, I am not making any progress." It helps you to be reasonable.
And naturally one can take one more step and take precautions in such a way... inner precautions to be independent of these external influences. But this comes much later, when one begins to be the conscious master of one's sadhana. That comes afterwards.