Changes

=How to Make Efforts?=

It is always better to make an effort in the right direction; even if one fails the effort bears some result and is never lost.

<ref>http://incarnateword.in/cwsa/29/surrender#p93 </ref>

If each one makes a personal effort of perfect sincerity, uprightness and good-will, the best conditions for the work will be realised.

<ref> http://incarnateword.in/cwm/15/morality#p5 </ref>

If you wish to progress, if you make an effort to control yourself for instance, to overcome certain defects, weaknesses, imperfections, and if you expect to get a more or less immediate result from your effort, your effort loses all sincerity, it becomes a bargaining. You say, "See! I am going to make an effort, but that's because I want this in exchange for my effort." You are no longer spontaneous, no longer natural. <ref>http://incarnateword.in/cwm/09/23-april-1958#p6</ref>

If each one makes a personal effort of perfect sincerity, uprightness and good-will, the best conditions for the work will be realised. <ref> http://incarnateword.in/cwm/15/morality#p5 </ref>

Be obstinate in your effort towards progress, and your obstinacy will become useful.<ref>http://incarnateword.in/cwm/14/perseverance#p15 </ref>

''In the inner life, why are there periods when one can no longer make a conscious effort, and if one enforces it, parts of the nature revolt or else everything in the being seems to become petrified; effort becomes the mechanical repetition of past movements. What should be done at such times?''

What is not mentioned here is the nature of the effort, for it is a certain kind of effort which leads to the result described here, which is either a revolt or a sort of—yes, petrifaction, truly, something that becomes absolutely insensible and no longer responds at all to this effort. This happens when the effort is almost exclusively mental and quite arbitrary, in the sense that it does not at all take into account the state of the rest of the being; it has its own idea, its own will, and without any consideration for the rest of the being, it imposes this will on the being as a whole. This is what usually brings about the revolt or the petrifaction. And the only thing to do is to make the mind quiet. And this is the time to make a movement of self-giving, full of peace, quietude, confidence. If one makes this movement of self-giving, of complete surrender to the divine Will, all the tension arising from the effort, an effort which could be called premature or unconsidered—all the tension arising from this effort gives way. There is a relaxation in the being. And the progress one could not make by this purely mental effort usually comes about almost automatically, by the very fact that one has relaxed in confidence and self-giving to the divine Will. <ref>http://incarnateword.in/cwm/08/28-november-1956#p22</ref>

There was a concurrence of circumstances which seemed to you dull, boring, stupid and you were in their midst; well, if you get bored, it means that you yourself are as boring as the circumstances! And that is a clear proof that you are simply not in a state of progress. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you make a little effort within yourself at that time, if you tell yourself: "Wait a bit, what is it that I should learn? What does all that bring to me so that I may learn something? What progress should I make in overcoming myself? What is the weakness that I must overcome? What is the inertia that I must conquer?" If you say that to yourself, you will see the next minute you are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousness. <ref>http://incarnateword.in/cwm/05/13-may-1953#p22 </ref>

So there are two things to remember. First, we are incapable of judging what the result ought to be. If we put our trust in the Divine, if we say... if we say, "Well now, I am going to give everything, everything, all I can give, effort, concentration, and He will judge what has to be given in exchange or even whether anything should be given in exchange, and I do not know what the result should be." Before we transform anything in ourselves, are we quite sure of the direction, the way, the form that this transformation should take?—Not at all. So, it is only our imagination and usually we greatly limit the result to be obtained and make it altogether petty, mean, superficial, relative. We do not know what the result can truly be, what it ought to be. We know it later. When it comes, when the change takes place, then if we look back, we say, "Ah! That's it, that is what I was moving towards"—but we know it only later. Before that we only have vague imaginations which are quite superficial and childish in comparison with the true progress, the true transformation. <ref>http://incarnateword.in/cwm/09/23-april-1958#p7</ref>

As with everything in yoga, the effort for progress must be made for the love of the effort for progress. The joy of effort, the aspiration for progress must be enough in themselves, quite independent of the result. Everything one does in yoga must be done for the joy of doing it, and not in view of the result one wants to obtain.... Indeed, in life, always, in all things, the result does not belong to us. And if we want to keep the right attitude, we must act, feel, think, strive spontaneously, for that is what we must do, and not in view of the result to be obtained. <ref> http://incarnateword.in/cwm/09/23-april-1958#p4 </ref>

==Efforts in the Physical==

Even in the body, for instance, when there is something like an attack, an accident, an illness trying to come in—something—an attack on the body, a body that is left to its natural spontaneity has an urge, an aspiration, a spontaneous will to call for help. But as soon as the affair goes to the head, it takes the form of things to which one is accustomed: everything is spoilt. But if the body is seen in itself, just as it is, there is something which suddenly wakes up and calls for help, and with such a faith, such an intensity, just as the tiny little baby calls its mamma, you know—or whoever is there, it says nothing if it cannot speak. But the body left to itself without this kind of constant action of the mind upon it... well, it has this: as soon as there is some disturbance, immediately it has an aspiration, a call, an effort to seek help, and this is very powerful. If nothing intervenes, it is very powerful. It is as though the cells themselves sprang up in an aspiration, a call. <ref>http://incarnateword.in/cwm/06/19-may-1954#p41</ref>

Because the outer ignorance is very stubborn and will yield only to a persistent effort. <ref> http://incarnateword.in/cwm/17/11-june-1935-1#p6 </ref>

''Is “physical tamas” same as laziness? ''

... from the inner point of view, from the point of view of the true life, we have fallen back terribly and that for the acquisition of a few ingenious mechanisms, a few encouragements to physical laziness, the acquisition of instruments and gadgets that lessen the effort of living, we have renounced the reality of the inner life. <ref>http://incarnateword.in/cwm/03/vigilance#p22</ref>

It is the materialism of modern times that has turned spiritual effort into a hard struggle and a sacrifice, a painful renunciation of the so-called joys of life. <ref>http://incarnateword.in/cwm/03/vigilance#p13</ref>

Desire often leads either to excess of effort, meaning often much labour and a limited fruit, with strain, exhaustion and in case of difficulty or failure despondence, disbelief or revolt; or else it leads to pulling down the force. That can be done, but except for the Yogically strong and experienced, it is not always safe, though it may be often very effective; not safe, first, because it may lead to violent reactions or bring down contrary or wrong or mixed forces which the sadhak is not experienced enough to distinguish from the true ones. <ref>http://incarnateword.in/cwsa/29/the-divine-force-in-work#p37</ref>

In the indolence of the will which does not want to make a sustained effort for a long period [lies the difficulty]. It is like a person who moves slightly half a leg for a second and then wonders why he is not already a hundred miles away at the goal after making such a gigantic effort. <ref>http://incarnateword.in/cwsa/31/vigilance-resolution-will-and-the-divine-help#p43</ref>

''You said that because we are here and have everything, it seems very natural to us. Why doesn't effort also come naturally?''

It is because the physical nature in ordinary men is, as Sri Aurobindo writes, rather tamasic. Naturally it does not make any effort. But the vital makes an effort. Only, it makes the effort usually for its own satisfaction. Yet it is quite capable of making an effort because that is in its nature. <ref> http://incarnateword.in/cwm/06/15-december-1954#p18 </ref>

Nothing is more dangerous than wanting to rest. It is in action, in effort, in the march forward that repose must be found, the true repose of complete trust in the divine Grace, of the absence of desires, of victory over egoism. <ref>http://incarnateword.in/cwm/09/20-march-1957#p11</ref>

...one can consider ignorance the cause of all bad things. But I think that one is cowardly because one is very tamasic and fears having to make an effort. In order not to be cowardly, one must make an effort, begin by an effort, and afterwards it becomes very interesting. But the best thing is to make the effort to overcome this kind of flight out of oneself. Instead of facing the thing, one recoils, runs away, turns one's back and runs away. For the initial effort is difficult. And so, what prevents you from making an effort is the inert, ignorant nature. <ref>http://incarnateword.in/cwm/07/26-january-1955#p18 </ref>

If there is a sincerity in the aspiration and a patient will to arrive at the higher consciousness in spite of all obstacles, then the opening in one form or another is sure to arrive. But it may take a long or a short time according to the prepared or unprepared condition of the mind, heart and body; so if one has not the necessary patience, the effort may be abandoned owing to the difficulty of the beginning. One must not depend on one's own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother's Power and Presence. <ref>http://incarnateword.in/cwsa/29/opening#p9</ref>

You must try, you must make an effort yourself. To explain is simply to try to give a formula to the mind which allows the thing to be done without any effort. One has a fine explanation in his head and believes that it is enough for the thing to be realised. But if one does just a little—even very awkwardly—gradually one progresses, one does better and better. When one does it really well, one understands what one is doing, and one also knows how one has learnt to do it, by doing it step by step, by trying.

Correct Effort. Do not make useless efforts for useless things, rather keep all the energy of your effort to conquer ignorance and free yourself from falsehood. That you can never do too much. <ref>http://incarnateword.in/cwm/03/the-awakened-one-the-buddha#p33 </ref>

But whatever you do, whatever the process you use, and even if you happen to have acquired in it a great skill and power, you must leave the result in the hands of the Divine. Always you may try, but it is for the Divine to give you the fruit of your effort or not to give it. There your personal power stops...But whatever you ask for or whatever your effort, you must feel, even while trying your best, using knowledge or putting forth power, that the result depends upon the Divine Grace. <ref>http://incarnateword.in/cwm/03/23-june-1929#p15 </ref>

But if one has within, besides the part that has given way and fallen, if somewhere one has a very ardent flame, if one is ready for anything, all possible suffering, all possible effort, all possible sacrifices to redress what one has done, in order to climb back from the bottom of the abyss, to find the path again, one can do it. This flame has the power to call the Grace. And with the Grace there is nothing impossible. <ref>http://incarnateword.in/cwm/06/22-december-1954#p36 </ref>

But a time comes when one feels the Presence and the Force constantly and more and more feels that that is doing everything—so that the worst difficulties cannot disturb this sense and personal effort is no longer necessary, hardly even possible. <ref>http://incarnateword.in/cwsa/29/surrender#p73</ref>

The number of hours spent in meditation is no proof of spiritual progress. It is a proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating. <ref>http://incarnateword.in/cwm/03/21-april-1929#p27 </ref>

... when one is well prepared and the nature is ready, then the last movement is like a spontaneous blossoming—it's no longer an effort, it's an answer. It is a truly divine action in the being: one is prepared and the moment has come, then the bud opens. <ref>http://incarnateword.in/cwm/08/18-january-1956#p25</ref>

And he [Sri Aurobindo] contrasts..."willings"—that is, all these superficial wills, often opposite and contradictory and without any lasting basis because they are founded on what he calls a "knowing" and not on knowledge—with the true will...The word "will" is normally reserved to indicate what comes from the deeper being or the higher reality and what expresses in action the true knowledge which Sri Aurobindo has contrasted with knowings. So, when this will which expresses the true knowledge manifests in action, it manifests through the intervention of a deep and direct power which no longer requires any effort. And that is why Sri Aurobindo says here that the true power for action cannot come until one has gone beyond the stage of willings, that is, until the motive of action is the result not of a mere mental activity but of true knowledge.

... true will carries in itself the force of truth which gives power—an invincible power. And so, when one expresses "willings", to be able to apply them in life and make them effective, some effort must come in—it is through personal effort that one progresses, and it is through effort that one imposes one's willings upon life to make it yield to their demands—but when they are no longer willings, when it is the true will expressing the true knowledge, effort is no longer required, for the power is omnipotent. <ref>http://incarnateword.in/cwm/08/21-november-1956#p14,p16</ref>

…instead of being in a state of tension, instead of making a tremendous effort to silence the inner machine and be able to concentrate your thought upon what you want, when you do it quite simply, naturally, without effort, automatically, and you decide to meditate for some reason or other, what you want to see, learn or know remains in your consciousness and all the rest disappears as by a miracle; everything falls quiet in you, all your being becomes silent, your nerves are altogether soothed, your consciousness is wholly concentrated—naturally, spontaneously—and you enter with an intense delight into a yet more intense contemplation. <ref>http://incarnateword.in/cwm/04/17-february-1951#p36 </ref>

Effort and expenditure of energy are not necessarily the same thing; the best expenditure of energy is that which flows easily without effort at all—when the Inspiration or Force (any Force) works of itself and the mind and vital and even body are glowing instruments and the Force flows out in an intense and happy working—an almost labourless labour. <ref>http://incarnateword.in/cwsa/29/the-divine-force-in-work#p10</ref>

There are two possibilities, one of purification by personal effort, which takes a long time, another by a direct intervention of the Divine Grace which is usually rapid in its action. For the latter there must be a complete surrender and self-giving and for that again usually it is necessary to have a mind that can remain quite quiet and allow the Divine Force to act supporting it with its complete adhesion at every step, but otherwise remaining still and quiet.

===Roadblocks to Effortlessness===

The feeling of resistance [to the descent of the Force] may be the result of the effort at response. When there is the free flow there is neither effort nor resistance. <ref>http://incarnateword.in/cwsa/30/descent-and-the-lower-nature#p4</ref>

In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. This consecration in its turn must culminate in an integral self-giving to the Highest; for its crown and sign of completion is the whole nature's all-comprehending absolute surrender. In the second stage of the Yoga, transitional between the human and the divine working, there will supervene an increasing purified and vigilant passivity, a more and more luminous divine response to the Divine Force, but not to any other; and there will be as a result the growing inrush of a great and conscious miraculous working from above. In the last period there is no effort at all, no set method, no fixed sadhana; the place of endeavour and tapasya will be taken by a natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected terrestrial nature. These are the natural successions of the action of the Yoga. <ref>http://incarnateword.in/cwsa/23/self-consecration#p26</ref>

The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right;once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. <ref>http://incarnateword.in/cwsa/23/the-four-aids#p16</ref>

Yoga is in essence the union of the soul with the immortal being and consciousness and delight of the Divine, effected through the human nature with a result of development into the divine nature of being, whatever that may be, so far as we can conceive it in mind and realise it in spiritual activity. Whatever we see of this Divine and fix our concentrated effort upon it, that we can become or grow into some kind of unity with it or at the lowest into tune and harmony with it. <ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p1</ref>

No sadhak can reach the supermind by his own efforts and the effort to do it by personal tapasya has been the source of many mishaps. One has to go quietly stage by stage until the being is ready and even then it is only the Grace that can bring the real supramental change. <ref>http://incarnateword.in/cwsa/28/the-supramental-transformation#p15</ref>