Changes

It is Imagine someone who, in some way or other, has heard of something like the Divine or has a fact personal feeling that when one has made an effort not to lose time on something of the waykind exists, any time lost becomes a suffering and one can find no pleasure begins to make all sorts of efforts: efforts of will, of discipline, efforts of any kind in it. And once you are in that stateconcentration, once all sorts of efforts to find this effort for progress and transformation becomes the most important thing in your lifeDivine, the thing to which you give constant thoughtdiscover what He is, then indeed you are on the way towards the eternal existence, the truth of your beingto become acquainted with Him and unite with Him. Then this person is doing yoga. <ref>http://incarnateword.in/cwm/0308/vigilance23-may-1956#p46 p4</ref>

<center>~</center> The effort demanded of the sadhak is that of aspiration, rejection and surrender...If these three are done, the first effort must be rest is to find come of itself by the soul within, to unite with it grace of the Mother and allow it to govern one's lifethe working of her force in you.[Based on Aphorism 9 - What But of the three the soul sees and has experienced, that it knows; most important is surrender of which the rest first necessary form is appearance, prejudice trust and confidence and opinion] patience in difficulty. <ref>httphttps://incarnateword.in/cwmcwsa/1031/aphorismresistances-sufferings-and-9falls#p4p28</ref> <center>~</center>

Effort means straining endeavourDo not make useless efforts for useless things, rather keep all the energy of your effort to conquer ignorance and free yourself from falsehood. There That you can be an action with a will in it in which there is no strain of effortnever do too much. <ref>http://incarnateword.in/cwsacwm/2903/concentrationthe-andawakened-one-the-meditationbuddha#p83p33 </ref>[Based on Mother’s Commentaries on the Dhammapada]

"But so long as the lower nature There may be an effort which is not at all selfish and is active yet egoistic, because the moment it becomes personal effort of it is egoistic—that means, it is based on the Sadhaka remains necessaryego." OutwardlyBut this does not mean that it is not generous, one believes in one's own personality and one's own effort. So long as you believe in personal effortcompassionate, you must make a unselfish nor that it is for narrow personal effortends...There is one part of the being which is not at all conscious of being It may be for a part of the Divinevery unselfish work. The whole of the outer being But so long as an ego is convinced that there it is something separate, independent and related only to itselfegoistic. This part And so long as the sense of the being must necessarily make a personal effort. It canone't be told, "The Divine does the sadhana for you"s own personality is there, for it would never do anything, is naturally something egoistic; it would never be changedis founded on the presence of the ego.<ref>httpshttp://incarnateword.in/cwm/0407/2816-aprilnovember-19511955#p1,p3,p4p38</ref>

Whatever be the way you follow, personal effort is always necessary till the moment of identification. At that moment all effort drops from you like a worn-out robe, you are another person: what was impossible for you becomes not only possible but indispensable, you cannot do otherwise. <refcenter>http://incarnateword.in/cwm/04/10-february-1951#p19 ~</refcenter>

Personal effort "But so long as the lower nature is indispensable; without it nothing can be done. When active the personal effort is sincere of the help is always thereSadhaka remains necessary.<ref> http://incarnateword.in/cwm/14/steady-effort#p16 </ref>"

There may be an effort which is not at all selfish and is yet egoisticOutwardly, because the moment it becomes personal it is egoistic—that means, it is based on the ego. But this does not mean that it is not generous, compassionate, unselfish nor that it is for narrow personal ends...It may be for a very unselfish work. But so long as an ego is there it is egoistic. And so long as the sense of one believes in one's own personality is thereand one's own effort. So long as you believe in personal effort, it is naturally something egoistic; it is founded on the presence of the ego.<ref>http://incarnatewordyou must make a personal effort.in/cwm/07/16-november-1955#p38</ref>

If there There is no personal effort, if one part of the being which is not at all conscious of being a part of the Divine. The whole of the sadhak outer being is too indolent convinced that it is something separate, independent and tamasic related only to tryitself. This part of the being must necessarily make a personal effort. It can't be told, why should "The Divine does the Grace act? sadhana for you", for it would never do anything, it would never be changed. <ref>httphttps://incarnateword.in/cwsacwm/3104/vigilance-resolution-will-and-the28-divineapril-help1951#p57p1,p3,p4</ref>

==Effort in Relation to Other QualitiesAspects==

It is very good that you made an effort, but you must not get discouraged so quickly, just because you fail to succeed immediately. On the contrary, you must persevere in your effort until you do succeed. <ref>httphttps://incarnateword.in/cwm/17/11-june-1935#p1 ,p2</ref>

<center>~</center> You must be sincere in your perseverance; then the things you cannot do today, you will one day be able to do, after regular and persistent efforts.<ref>http://incarnateword.in/cwm/17/4-january-1972#p1 </ref> <center>~</center>

There is a difference between the will and this feeling of tension, effort, of counting only on oneself, having recourse to oneself alone which personal effort means; this kind of tension, of something very acute and at times very painful; you count only on yourself and you have the feeling that if you do not make an effort every minute, all will be lost. That is personal effort.  But the will is something altogether different. It is the capacity to concentrate on everything one does, do it as best one can and not stop doing it unless once receives a very precise intimation that it is finished. <ref>httphttps://incarnateword.in/cwm/05/13-may-1953#p14 ,p15</ref>

As in everything else in the ascent of humanity, there is the necessity—especially at the beginning—of personal effort. It is possible that in some exceptional circumstances, for reasons which completely elude our intelligence, faith may come almost accidentally, quite unexpectedly, almost without ever having been solicited, but most frequently it is an answer to a yearning, a need, an aspiration, something in the being that is seeking and longing, even though not in a very conscious and systematic way. But in any case, when faith has been granted, when one has had this sudden inner illumination, in order to preserve it constantly in the active consciousness individual effort is altogether indispensable. One must ''hold '' on to one's faith, ''will '' one's faith; one must seek it, cultivate it, protect it. ..  Certainly a personal effort is needed to preserve one's faith, to let it grow within. Later—much later—one day, looking back, we may see that everything that happened, even what seemed to us the worst, was a Divine Grace to make us advance on the way; and then we become aware that the personal effort too was a grace. But before reaching that point, one has to advance much, to struggle much, sometimes even to suffer a great deal. To sit down in inert passivity and say, "If I am to have faith I shall have it, the Divine will give it to me", is an attitude of laziness, of unconsciousness and almost of bad-will.<ref>httphttps://incarnateword.in/cwm/09/9-july-1958#p5 ,p8,p9 </ref>

''Q. Mother, when we make an effort, there's something in us which becomes very self-satisfied and boastful and contented with this effort, and that spoils everything. Then how can we get rid of this?'' ''A.'' There is always someone who observes when one is doing something. Now sometimes, he becomes proud. Obviously, this takes away much strength from the effort. I think it is that: it is the habit of looking at oneself acting, looking at oneself living. It is necessary to observe oneself but I think it is still more necessary to try to be absolutely sincere and spontaneous, very spontaneous in what one does: not always to go on observing oneself, looking at what one is doing, judging oneself—sometimes severely. In fact it is almost as bad as patting oneself with satisfaction, the two are equally bad. One should be so sincere in his aspiration that he doesn't even know he is aspiring, that he becomes the aspiration itself. When this indeed can be realised, one truly attains to an extraordinary power.  One minute, one minute of this, and you can prepare years of realisation. When one is no longer a self-regarding being, an ego looking at itself acting, when one becomes the action itself, above all in the aspiration, this truly is good. When there is no longer a person who is aspiring, when it is an aspiration which leaps up with a fully concentrated impulsion, then truly it goes very far. Otherwise there is always mixed up in it a little vanity, a little self-complacency, a little self-pity also, all kinds of little things which come and spoil everything. But it is difficult.<ref>httphttps://incarnateword.in/cwm/06/17-november-1954#p5,p6 ,p7</ref> <center>~</center>

</ref>http://incarnateword.in/cwsa/29/the-central-processes-of-the-sadhana#p24</ref>

===Surrender and EffortEfforts===

...if one wanted Surrender is the main power of the DivineYoga, but the Divine himself would take up surrender is bound to be progressive; a complete surrender is not possible in the purifying of the heart and develop the sadhana and give beginning, but only a will in the necessary experiences. I meant to say being for that completeness,—in fact it can and does happen in takes time; yet it is only when the surrender is complete that way if one has trust and confidence in the Divine and full flood of the sadhana is possible. Till then there must be the will to personal effort with an increasing reality of surrender. For such a taking up involves one's putting oneself One calls in the hands power of the Divine rather than trusting Shakti and once that begins to one's own efforts alone and come into the being, it implies one's putting one's trust and confidence in at first supports the personal endeavour, then progressively takes up the whole action, although the consent of the Divine and a progressive self-givingsadhak continues to be always necessary. It is As the Force works, it brings in fact the principle of sadhana different processes that I myself followed and it is are necessary for the central part sadhak, processes of knowledge, of Bhakti, of spiritualised action, of transformation of the Yoga as I envisage itnature. The idea that they cannot be combined is an error.<ref>http://incarnateword.in/cwsa/29/surrenderthe-central-processes-of-the-sadhana#p17p1</ref>

The absolute surrender must be not only an experience in meditation, but a fact governing all the life, all the thoughts, feelings, actions. Till then the use of one's own will and effort is necessary, but an effort in which also there is the spirit of surrender, calling in the Force to support the will and effort and undisturbed by success or failure. When the Force takes up the sadhana, then indeed effort may cease, but still there will be the necessity of the constant assent of the being and a vigilance so that one may not admit a false Force at any point. <refcenter>http://incarnateword.in/cwsa/29/surrender#p31~</refcenter>

...there are some people who start with a genuine and dynamic will for a total surrender. It is those who are governed by if one wanted the Divine, the psychic or are governed by a clear and enlightened mental will which having once accepted surrender as Divine himself would take up the law purifying of the heart and develop the sadhana will stand no nonsense about it and insists on give the other parts of the being following its directionnecessary experiences. Here there is still effort, but I meant to say that it is so ready can and spontaneous does happen in that way if one has trust and has so much confidence in the sense of a greater Force behind it that the sadhak hardly feels that he is making an effort at all. In Divine and the contrary case of a will in mind or vital to retain self-will, surrender. For such a reluctance to give taking up your independent movement, there must be struggle and endeavour until involves one's putting oneself in the wall between hands of the instrument Divine rather than trusting to one's own efforts alone and it implies one's putting one's trust and confidence in front the Divine and a progressive self-giving. It is in fact the Divinity behind or above principle of sadhana that I myself followed and it is broken. No rule can be laid down which applies without distinction to everybody—the variations in human nature are too great to be covered by a single trenchant rulethe central part of the Yoga as I envisage it. <ref>http://incarnateword.in/cwsa/29/surrender#p81p17</ref>

Surrender is the main power of the Yoga, but the <center>~</center> The absolute surrender is bound to must be progressive; a complete surrender is not possible only an experience in the beginningmeditation, but only a will in fact governing all the being for that completenesslife,—in fact it takes time; yet it is only when all the surrender is complete that the full flood of the sadhana is possiblethoughts, feelings, actions. Till then there must be the personal use of one's own will and effort with is necessary, but an increasing reality effort in which also there is the spirit of surrender. One calls , calling in the power of Force to support the Divine Shakti will and effort and once that begins to come into undisturbed by success or failure. When the being, it at first supports Force takes up the personal endeavoursadhana, then progressively takes up the whole actionindeed effort may cease, although but still there will be the consent necessity of the sadhak continues to be always necessary. As the Force works, it brings in the different processes that are necessary for the sadhak, processes of knowledge, of Bhakti, of spiritualised action, of transformation constant assent of the nature. The idea being and a vigilance so that they cannot be combined is an errorone may not admit a false Force at any point. <ref>http://incarnateword.in/cwsa/29/the-central-processes-of-the-sadhanasurrender#p1p31</ref>

But the human race is still weighted by ...there are some people who start with a genuine and dynamic will for a certain gravitation towards the physical, it obeys still the pull of our yet unconquered earth-matter; it total surrender. It is dominated those who are governed by the brain-mind, the physical intelligence: thus held back psychic or are governed by many ties, it hesitates before the indication or falls back before the too tense demand of the spiritual effort. It has, too, still a great capacity for sceptical folly, an immense indolence, an enormous intellectual clear and spiritual timidity and conservatism when called out of enlightened mental will which having once accepted surrender as the grooves law of habit: even the constant evidence of life itself that where it chooses to conquer sadhana will stand no nonsense about it can conquer,—witness the miracles of that quite inferior power, physical Science,—does not prevent it from doubting; it repels the new call and leaves the response to a few individuals. But that is not enough if insists on the step forward is to be for humanity; for it is only if the race advances that, for it, the victories other parts of the Spirit can be securebeing following its direction. For then, even if Here there is a lapse of Nature, a fall in her still effort, but it is so ready and spontaneous and has so much the Spirit within, employing sense of a secret memory,—sometimes represented on greater Force behind it that the lower side, sadhak hardly feels that of downward gravitation, as he is making an atavistic force in effort at all. In the race, but really the force contrary case of a persistent memory will in Nature which can pull us either upward mind or downwardvital to retain self-will, a reluctance to give up your independent movement,—will call it upward again and the next ascent will there must be both easier struggle and more lasting, because of the past endeavour; for that endeavour and its impulse and its result cannot but remain stored in until the subconscious mind of humanity. Who can say what victories of wall between the kind may have been achieved instrument in our past cycles front and how near may be the next ascension? It Divinity behind or above is not indeed necessary or possible that the whole race should transform itself from mental into spiritual beings, but a general admission of the ideal, a widespread endeavour, a conscious concentration broken. No rule can be laid down which applies without distinction to everybody—the variations in human nature are needed too great to carry the stream of tendency to its definitive achievement. Otherwise what will be ultimately accomplished is an achievement covered by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort that has kept humanity alive and maintained for it its place in the front of creationsingle trenchant rule. <ref>http://incarnateword.in/cwsa/2229/the-evolutionary-process-ascent-and-integrationsurrender#p26 p81</ref>

...a man sits down to write a book, he makes an Personal effort which sets vibrating something in his brain to attract ideasis indispensable; well, suddenly, this man experiences joywithout it nothing can be done. It is quite certain that, whatever you do, even the most material work, like sweeping a room or cooking, if you make When the necessary personal effort to do this work to is sincere the maximum of your ability, you will feel joy, even if what you do help is against your naturealways there. <ref> http://incarnateword.in/cwm/0414/13steady-january-1951effort#p15 p16</ref> <center>~</center>

It is only effort, in whatever domain it be—material effort, moral effort, intellectual effort—which creates in the being certain vibrations which enable you to get connected with universal vibrations; and it is this which gives joy.It is effort which pulls you out of inertia; it is effort which makes you receptive to the universal forces. And the one can't live without effort! If one were to refuse to make any effortthing above all which spontaneously gives joy, one would not even be able to stand on one's legs or walk or even eatthose who do not practise yoga, who have no spiritual aspiration, who lead quite an ordinary life, is the exchange of forces with universal forces.. <ref>http://incarnateword.in/cwm/08/12-september-1956#p5</ref>

''An aim ...a man sits down to write a book, he makes an effort which sets vibrating something in his brain to attract ideas; well, suddenly, this man experiences joy. It is quite certain that, whatever you do, even the most material work, like sweeping a room or cooking, if you make the necessary effort to do this work to the maximum of your ability, you will feel joy, even if what you do is against your nature. When you want to realise something, you make quite spontaneously the necessary effort; this concentrates your energies on the thing to be realised and that gives a meaningto your life. This compels you to a sort of organisation of yourself, a purpose to lifesort of concentration of your energies, and because it is this purpose implies an effort; that you wish to do and not fifty other things which contradict it. And it is in effort this concentration, this intensity of the will, that one finds lies the origin of joy?''. This gives you the power to receive energies in exchange for those you spend. <ref>https://incarnateword.in/cwm/04/13-january-1951#p14,p15</ref>

Exactly. It is the effort which gives joy; a human being who does not know how to make an effort will never find joy. Those who are essentially lazy will never find joy—they do not have the strength to be joyful! It is effort which gives joy. Effort makes the being vibrate at a certain degree of tension which makes it possible for you to feel the joy. <refcenter>http://incarnateword.in/cwm/04/13-january-1951#p11 ~</refcenter>

Often when one has made ''Q. An aim gives a meaning, a purpose to life, and this purpose implies an effort ; and progressed, it is in effort that one has finds joy?'' ''A.'' Exactly. It is the feeling of rising above himself into effort which gives joy; a purer, clearer, truer light and consciousnesshuman being who does not know how to make an effort will never find joy. But if one doesn't keep this aspiration and is Those who are essentially lazy will never find joy—they do not definitively settled there, a very tiny thing have the strength to be joyful! It is enough, effort which gives joy. Effort makes the being vibrate at a kind certain degree of physical disharmony, for example, or a meeting, a word exchanged or a movement made unconsciously, tension which makes it possible for one you to feel that something is falling; and one can no longer get hold of that height where one was, that light. So one has to withdraw again, climb the slope, escape from the attraction from below. Sometimes it takes time; one slides down very fast but usually climbs back with a certain difficultyjoy. <ref>http://incarnateword.in/cwm/0704/3013-marchjanuary-19551951#p20 p11 </ref> <center>~</center>

In the human mind there is a morbid and deplorable habit of doubt, argument, scepticism. This is where human .. one can't live without effort must be put in: the refusal ! If one were to admit them, the refusal refuse to listen to them and still more the refusal to follow them. No game is more dangerous than playing mentally with doubt and scepticism. They are not only enemies, they are terrible pitfallsmake any effort, and once one falls into them, it becomes tremendously difficult would not even be able to pull oneself outstand on one's legs or walk or even eat.<ref>http://incarnateword.in/cwm/0908/912-julyseptember-19581956#p6 p5</ref>

Steady efforts always bring great results. <refcenter>http://incarnateword.in/cwm/14/steady-effort#p6 ~</refcenter>

For those who do not make any effort,—that absence of effort is itself a difficulty—they do not progressEffort well-directed breaks down all obstacles. <ref>http://incarnateword.in/cwsacwm/2914/surrendersteady-effort#p94p10 </ref>

There is a long stage of preparation necessary in order to arrive at the inner psychological condition in which the doors of experience can open and one can walk from vista to vista—though even then new gates may present themselves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspection and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets that secret of trust and self-giving which sees the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance. The description of Yoga as "bitter like poison in the beginning" because of the difficulty and struggle "but in the end sweet as nectar" because of the joy of realisation.<refcenter>http://incarnateword.in/cwsa/31/the-difficulties-of-yoga#p10~</refcenter>

There is one part of the being which is not at all conscious of being a part of the DivineSteady efforts always bring great results. The whole of the outer being is convinced that it is something separate, independent and related only to itself. This part of the being must necessarily make a personal effort. It can't be told, "The Divine does the sadhana for you", for it would never do anything, it would never be changed. When one speaks with somebody, one should use his language,shouldn't one?<ref> http://incarnateword.in/cwm/0414/28steady-april-1951effort#p4 p6 </ref>

In fact, so long as one is conscious of one's own self as a separate person, personal effort has to be made. It is only when the see of separation is lost, when one is not only completely surrendered, but completely fused in the Divine that there is no longer any need of personal effort. But so long as one feels that one is a separate being, one must make a personal effort. This is what he calls the activity of the lower consciousness.<refcenter> http://incarnateword.in/cwm/06/14-july-1954#p15 ~</refcenter>

So In fact, so long as there one is not the full presence and conscious working of the higher Forceone's own self as a separate person, some amount of personal effort has to be made. It is indispensable. To do the sadhana for only when the sake see of separation is lost, when one is not only completely surrendered, but completely fused in the Divine and not for that there is no longer any need of personal effort. But so long as one feels that one is a separate being, one's own sake must make a personal effort. This is what he calls the activity of course the true attitudelower consciousness.<ref>httphttps://incarnateword.in/cwsacwm/2906/surrender14-july-1954#p91p14,p15</ref>

The period ==To Get Out of no-effort is usually when the physical consciousness is uppermost—for the nature of that is inertia, to be moved by the higher forces or to be moved by the lower forces or any forces, but not to move itself. One must still use one's effort if one can, but the great thing is to be able to call down the Force from above into the physical—otherwise to remain perfectly quiet and, undisturbed, expect its coming. <ref>http://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p26</ref>Inertia==

It The period of no-effort is usually when the physical consciousness is uppermost—for the nature of that is inertia, to be moved by the higher forces or to be moved by the lower forces or any forces, but not to move itself. One must still use one's effort that I am asking forif one can, a triumph over tamas but the great thing is to be able to call down the Force from above into the physical—otherwise to remain perfectly quiet and lazy indifference, undisturbed, expect its coming. <ref> http://incarnateword.in/cwmcwsa/1731/18difficulties-of-the-julyphysical-1964nature#p5 p26</ref>

When you want to realise something, you make quite spontaneously the necessary <center>~</center> It is that effort; this concentrates your energies on the thing to be realised and that gives a meaning to your life. This compels you to a sort of organisation of yourselfI am asking for, a sort of concentration of your energies, because it is this that you wish to do triumph over tamas and not fifty other things which contradict it. And it is in this concentration, this intensity of the will, that lies the origin of joylazy indifference. This gives you the power to receive energies in exchange for those you spend.<ref>http://incarnateword.in/cwm/0417/1318-januaryjuly-19511964#p15 p5</ref>

You ...the first effort must make an effort be to come into touch with your psychic beingfind the soul within, to become aware unite with it and free in allow it to govern one's life.[Based on Aphorism 9 - What the consciousness of your psychic being, soul sees and thenhas experienced, quite naturallythat it knows; the rest is appearance, spontaneously, you will know what Divine Love is. prejudice and opinion] <ref> http://incarnateword.in/cwm/0410/24aphorism-march-19519#p28 p4</ref> <center>~</center>

It is only with the sadhana and a very persistent effort fact that when one succeeds in having has made an effort not to lose time on the way, any time lost becomes a conscious contact with his psychic being. Naturally, it is possible that there are exceptional cases—but this is truly exceptional, suffering and they are so few that they could be counted—where the psychic being is an entirely formed, liberated being, master one can find no pleasure of itself, which has chosen to return to earth any kind in a human body in order to do its workit. And once you are in that state, once this case, even if effort for progress and transformation becomes the person doesn't do the sadhana consciouslymost important thing in your life, it is possible that the psychic being is powerful enough thing to establish a more or less conscious relation. But these cases which you give constant thought, then indeed you areon the way towards the eternal existence, so to say, unique and are exceptions which confirm the ruletruth of your being. <ref>http://incarnateword.in/cwm/0703/17-august-1955vigilance#p18p46 </ref>

A man who has no intellectual culture, if you give him some mixed ideas, just at random, to choose from, he will always choose the stupid ones; because, as Sri Aurobindo has told us, this is a world of falsehood, of ignorance and an effort is needed, an aspiration; one must come in contact with one's inmost being—a conscious and luminous contact—if one is to distinguish the true from the false, the good influence from the bad. If you let yourself go, you sink into a hole. <refcenter> http://incarnateword.in/cwm/03/the-world#p16 ~</refcenter>

For this fire belongs to It is only with the psychic sadhana and a very persistent effort that one cannot command succeeds in having a conscious contact with his psychic being. Naturally, it always merely by is possible that there are exceptional cases—but this is truly exceptional, and they are so few that they could be counted—where the mind's effort. The psychic being is an entirely formed, liberated being, master of itself, which has chosen to return to be fully liberated and that is what the Force is working earth in a human body in order to make fully possibledo its work. <ref>http://incarnateword.in/cwsacwm/2907/aspiration17-august-1955#p44p18</ref>

If you keep the wideness and calm as you are keeping it and also the love for the Mother in the heart, then all is safe—for it means the double foundation of the Yoga—the descent of the higher consciousness with its peace, freedom and security from above and the openness of the psychic which keeps all the effort or all the spontaneous movement turned towards the true goal.<refcenter>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p10~</refcenter>

It Each one of you should be able to get into touch with your own psychic being, it is not necessary to make an effort to bring your inaccessible thing. Your psychic being to the front; all that is necessary is a steady and quiet aspiration; if that is there always, all that is necessary precisely to prepare for the result will be done by degrees and put you in contact with the divine forces. And if you are in contact with your psychic being will come fully , you begin to feel, to the front when all is ready and have a kind of perception of what Divine Love can be. it is timenot like that. It happens usually that much If, through a sustained effort, a deep concentration, a great forgetfulness of self, you succeed in coming into touch with your psychic being...you are in a state in the mental, vital and physical has which everything appears to you to be prepared before this Divine Love and nothing else. And yet it can happenis only a covering, but a covering of a beautiful texture.. This preparation cannot fail to be hastened by your stay here.<ref>http://incarnateword.in/cwsa/30/the-emergence-or-coming-forward-of-the-psychic#p31</ref>

The more the You must make an effort to come into touch with your psychic spreads being, to become aware and free in the outer consciousness of your psychic being, the more all these things [the mechanical activities of the subconscious mind] fall quietand then, quite naturally, spontaneously, you will know what Divine Love is. That is the best way. Direct efforts to still the mind are a difficult method.<ref>httphttps://incarnateword.in/cwsacwm/2904/concentration24-andmarch-meditation1951#p80p25,p28</ref>

One does not exist? This—I don't know if one can succeed in anything by trying mentally, because this is … a truly harmonious personality implies a kind conscious arrangement of mental effortthe inner individualities. So one makes mental constructions and does not achieve anything very much. NoThis arrangement may be effected spontaneously before birth, what but that is necessary rare. The arrangement is something spontaneousachieved later, intenseby means of a discipline, a flame burning proper education. But to succeed in this one must consciously take the psychic beingas the centre and arrange, harmonise the various individualities around it. True harmony, inner organisation is the result of such a flame of aspiration, somethingpersistent effort. <ref>http://incarnateword.in/cwm/0615/1930-maydecember-19541950#p27 p14 </ref>

I believe there A man who has no intellectual culture, if you give him some mixed ideas, just at random, to choose from, he will always choose the stupid ones; because, as Sri Aurobindo has told us, this is a vast difference between world of falsehood, of ignorance and an effort for transformations whichis needed, preciselyan aspiration; one must come in contact with one's inmost being—a conscious and luminous contact—if one is to distinguish the true from the false, comes the good influence from the psychic centre of the being and bad. If you let yourself go, you sink into a kind of mental constructions to obtain somethinghole.<ref> http://incarnateword.in/cwm/0603/19-maythe-1954world#p34p16</ref>

...the psychic poise is necessary: the discrimination must develop which sees accurately what is the Divine Force, what is the element of personal effort, and what is brought in as a mixture from the lower cosmic forces. And until the transfer is complete, which always takes time, there must always be as a personal contribution, a constant consent to the true Force, a constant rejection of any lower mixture—that is very important.<refcenter>http://incarnateword.in/cwsa/29/surrender#p84~</refcenter>

Each ''Q. The effort one of you should can make can be able only mental. What can one do to get into touch with your own psychic being, make it is not an inaccessible thingspontaneous?'' ''A. Your psychic being is '' I believe there precisely to put you in contact with the divine forces. And if you are in contact with your psychic being, you begin to feel, to have a kind of perception of what Divine Love can be. it is not like that. If, through a sustained vast difference between an effortfor transformations which, a deep concentrationprecisely, a great forgetfulness comes from the psychic centre of self, you succeed in coming into touch with your psychic the being...you are in a state in which everything appears to you to be this Divine Love and nothing else. And yet it is only a covering, but a covering kind of a beautiful texturemental constructions to obtain something. <ref> http://incarnateword.in/cwm/0406/2419-marchmay-19511954#p25 p34</ref>

As soon as we think of the result we begin to bargain and that takes away all sincerity from the effort. You make an effort to progress because you feel within you the need, the ''imperative '' need to make an effort and progress; and this effort is the gift you offer to the Divine Consciousness in you, the Divine Consciousness in the Universe, it is your way of expressing your gratitude, offering your self; and whether this results in progress or not is of no importance. You will progress when it is decided that the time has come to progress and not because you desire it. <ref>http://incarnateword.in/cwm/09/23-april-1958#p5 </ref>

With sincerity, make an effort for progress, and with patience, know how to await the result of your effort.<refcenter> http://incarnateword.in/cwm/14/patience#p12 ~</refcenter>

One has in his consciousness the feeling of rising above what is obscure and ordinary and unconscious, of raising himself—because usually our head is on top and our head is more conscious than the rest of our body—and the impression that there is above him a greater consciousness...if you are always open So when one makes an effort to a new progress, a new improvement, a new transformation, then you are eternally youngat the same time one makes an effort of ascent. But if you sit back satisfied with what Sometimes one has been accomplished, if you have even symbolically the feeling that you have reached your goal impression of climbing a mountain and you have nothing left wanting to do but enjoy reach the fruit of your effortssummit, then already more than half your body that is in , as close as possible to the free expanses of the tomb: it light, of what is decrepitude and purer. And if one doesn't take care, quite naturally, spontaneously, one slips back into the true deathordinary consciousness. <ref> http://incarnateword.in/cwm/0307/old30-march-age1955#p15 p18</ref>

==To Develop a Harmonious Personality=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> <center>~</center> If each one makes a truly harmonious personality implies a conscious arrangement personal effort of perfect sincerity, uprightness and good-will, the inner individualitiesbest conditions for the work will be realised. <ref> http://incarnateword.in/cwm/15/morality#p5 </ref> <center>~</center> . This arrangement may be effected spontaneously before birth..the psychic poise is necessary: the discrimination must develop which sees accurately what is the Divine Force, what is the element of personal effort, but that and what is rarebrought in as a mixture from the lower cosmic forces. The arrangement And until the transfer is achieved latercomplete, which always takes time, there must always be as a personal contribution, by means of a disciplineconstant consent to the true Force, a proper educationconstant rejection of any lower mixture—that is very important. But <ref>http://incarnateword.in/cwsa/29/surrender#p84</ref> <center>~</center> The effort should be to succeed reject the restlessness and its suggestions altogether. These things come to everybody in this one must consciously take the psychic being as early stages of the centre sadhana and arrangeare sometimes very persistent, harmonise even later on they continue—but the various individualities around itsadhak rejects them and regards them as no part of his true consciousness or worthy to determine his action and life, but as untrue suggestions which he has to overcome. True harmonyIf that is always done, inner organisation is the result they begin after a time to lose their force of such a persistent effortinvasion and become superficial things; finally they disappear. <ref> httphttps://incarnateword.in/cwmcwsa/1529/30-december-1950rejection?search=vital+effort#p14 p8</ref>

You look at where you want to go So long as there is not the full presence and put all your conscious working of the higher Force, some amount of personal effort in the movement to go forward. How far you have gone is not your concernindispensable...The historians To do the sadhana for the sake of our effort will tell us—because perhaps we shall still be there—will tell us what we did, how we did it. For the moment what is necessary is to do it; this Divine and not for one's own sake is of course the only thing that matterstrue attitude. <ref>http://incarnateword.in/cwmcwsa/0929/8-october-1958surrender#p7 p91</ref>

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

If each 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 makes a personal effort does in yoga must be done for the joy of perfect sinceritydoing it, uprightness and good-willnot in view of the result one wants to obtain.... Indeed, in life, always, in all things, the best conditions 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 work will result to be realisedobtained.<ref> http://incarnateword.in/cwm/1509/morality23-april-1958#p5 p4 </ref>

Our path is not easyIf 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 demands great courage and untiring endurancebecomes a bargaining. One must work hard and You say, "See! I am going to make a great an effort, but that's because I want this in exchange for my effort with quiet stability to obtain results which at times ." You are scarcely perceptible outwardlyno longer spontaneous, no longer natural. <ref> http://incarnateword.in/cwm/13/leaving-the-ashram#p74 </ref>

So there are two things to remember. First, we are incapable of judging ''what'' the result ought to be. If each one makes a personal 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 of perfect sincerity, uprightness concentration, and good-''He'' willjudge 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 best conditions for form that this transformation should take?—Not at all. So, it is only our imagination and usually we greatly limit the work will 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 realised. <ref> httpWe 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.So we say, first point://incarnatewordwe have an aspiration but we don't really know the true result we ought to obtain. Only the Divine can know that.in/cwm/15/morality#p5 </ref>

Be obstinate And secondly, if we tell the Divine, "I am giving you my effort, but, you know, in your effort towards exchange I must make progress, and your obstinacy will become usefulotherwise I won't give you anything at all!"—that is bargaining. <ref>http://incarnateword.in/cwm/1409/perseverance23-april-1958#p15 p6</ref>

And this great thing, to rise from the human into the divine nature, we can only do by an effort of Godward knowledge, will and adoration. To get back to self-knowledge and to the knowledge of the real as distinct from the apparent relations of the soul with Nature, to know God and ourselves and the world with a spiritual and no longer with a physical or externalised experience, through the deepest truth of the inner soul-consciousness...<refcenter>http://incarnateword.in/cwsa/19/above-the-gunas#p4~</refcenter>

''In the inner life, why are there periods when one can no longer make a conscious Be obstinate in your efforttowards progress, and if one enforces it, parts of the nature revolt or else everything in the being seems to your obstinacy will become petrified; effort becomes the mechanical repetition of past movementsuseful.<ref> http://incarnateword. What should be done at such times?''in/cwm/14/perseverance#p15</ref>

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. <refcenter>http://incarnateword.in/cwm/08/28-november-1956#p22~</refcenter>

There was a concurrence of circumstances which seemed to you dullOur path is not easy, boring, stupid it demands great courage 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 progressuntiring endurance. There is nothing more contrary to the very reason of existence than this passing wave of boredom. If you One must work hard and make a little great effort within yourself with quiet stability to obtain results which 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 times are no longer bored. You will immediately get interested and you will make progress! This is a commonplace of consciousnessscarcely perceptible outwardly. <ref>http://incarnateword.in/cwm/0513/13leaving-maythe-1953ashram#p22 p74 </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 =Efforts in exchange, and I do not know what the result should be." Before we transform anything in ourselves, are we quite sure Different Planes 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>Being=

There is a period, more or less prolonged, of internal effort and struggle ==Efforts in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. <ref>http://incarnateword.in/cwsa/23/the-four-aids#p15 </ref>Mental==

.. The more the psychic spreads in the outer being, the more all external these things, all mental constructions, all material efforts are vain, futile, if they are not entirely consecrated to... Light and Force from above, to...Truth which is trying to express itself, that one is ready to make decisive progress. So [the only truly effective attitude is a perfect, total, fervent giving mechanical activities of our being to the subconscious mind] fall quiet. That which is above us and which alone has the power best way. Direct efforts to change everythingstill the mind are a difficult method. <ref> http://incarnateword.in/cwmcwsa/0929/29concentration-octoberand-1958meditation#p13 p80</ref>

As with everything ==Efforts in yoga, the effort for progress Vital == There must be made for the love of the effort for progress. The joy of effort, something in the vital itself that insists on its true 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 refuses even the result one wants to obtain.... Indeed, in life, always, vital consent or any vital pleasure in all things, the result does not belong to uswrong movements. And if we want to keep the right attitudeIf they come, we they must act, feeltheir own fallen, think, strive spontaneously, for that is what we must doignorant, and not in view of the result to be obtainedmerely material brute character. <ref> httphttps://incarnateword.in/cwmcwsa/0931/23difficulties-of-the-aprilphysical-1958nature#p4 </ref>

"The 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 wonderful capacity of adaptation and endurancespontaneous will to call for help. It is fit But as soon as the affair goes to do so many more the head, it takes the form of things than to which one can usually imagineis accustomed: everything is spoilt. If instead of But if the ignorant and despotic masters that govern itbody is seen in itself, just as it is ruled by the central truth of the being, one will be surprised at what it there is capable of doing. Calm something which suddenly wakes up and quietcalls for help, strong and poisedwith such a faith, such an intensity, just as the tiny little baby calls its mamma, you know—or whoever is there, it will at every minute put forth says nothing if it cannot speak. But the effort that is demanded 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, for immediately it will have learnt has an aspiration, a call, an effort to find rest seek help, and this is very powerful. If nothing intervenes, it is very powerful. It is as though the cells themselves sprang up in actionan aspiration, to recuperate through contact with the universal forces the energies it spends consciously and use-fullya call." <ref> http://incarnateword.in/cwm/0506/1619-decembermay-19531954#p27 p41</ref> <center>~</center>

Even in ...the bodyphysical, for instancethe material itself—to insist on the Light, when the true will there is something like an attackalso. For that, do not indulge the desires, an accidentthe wrong impulses, an illness trying to the wrong brute feelings that come. Do not admit the idea that you cannot refuse. Throw them out each time they come in—something—an attack on , out of the bodyinto the environmental consciousness till they can finally be pushed away from there also. <ref>https://incarnateword.in/cwsa/31/difficulties-of-the-physical-nature#p5</ref> ==Gunas and Their Working== The gunas affect every part of our natural being. They have indeed their strongest relative hold in the three different members of it, mind, a life and body . Tamas, the principle of inertia, is strongest in material nature and in our physical being. The action of this principle is of two kinds, inertia of force and inertia of knowledge… The principle of Rajas has its strongest hold on the vital nature. It is the Life within us that is left the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, therefore Rajas turns always to its natural spontaneity has an urgeaction and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an aspirationextent that many consider it the father of all action and even the originator of our being… The principle of Sattwa has its strongest hold in the mind; not so much in the lower parts of the mind which are dominated by the rajasic life-power, a spontaneous but mostly in the intelligence and the will to call for helpof the reason. But as soon as Intelligence, reason, rational will are moved by the affair goes to the headnature of their predominant principle towards a constant effort of assimilation, assimilation by knowledge, assimilation by a power of understanding will, a constant effort towards equilibrium, some stability, rule, it takes harmony of the form conflicting elements of things to which one is accustomednatural happening and experience. <ref>https: everything is spoilt//incarnateword. But if in/sabcl/21/the-liberation-of-the body -nature#p3</ref> ===Tamasic=== Tamasic action is seen that done with a confused, deluded and ignorant mind, in itselfmechanical obedience to the instincts, just as it isimpulsions and unseeing ideas, without regarding the strength or capacity or the waste and loss of blind misapplied effort or the antecedent and consequence and right conditions of the impulse, there effort or labour. <ref>http://incarnateword.in/cwsa/19/the-gunas-mind-and-works#p10</ref> ===Rajasic=== Rajasic action is something that which suddenly wakes up a man undertakes under the dominion of desire, with his eyes fixed on the work and calls its hoped-for helpfruit and nothing else, or with an egoistic sense of his own personality in the action, and it is done with inordinate effort, with such a faithpassionate labour, such an intensity, just with a great heaving and straining of the personal will to get at the object of its desire.<ref>http://incarnateword.in/cwsa/19/the-gunas-mind-and-works#p10</ref> <center>~</center> As soon as you enter the tiny little baby calls its mammarajasic nature, you know—or whoever like effort. And at least the one advantage of rajasic people is therethat they are courageous, it says nothing if it cannot speakwhereas tamasic people are cowards. But It is the body left to itself without this kind fear of constant action effort which makes one cowardly. For once you have started, once you have taken the decision and begun the effort, you are interested. It is exactly the same thing which is the cause of some not liking to learn their lessons, not wanting to listen to the mind upon teacher; it... wellis tamasic, it has this: as soon as there is some disturbanceto be asleep, immediately it has an aspiration, a call, an avoids the effort which must be made in order to seek help, catch the thing and then grasp it and this keep it. It is very powerfulhalf-somnolence. If nothing intervenesSo it is the same thing physically, it is very powerfula somnolence of the being, an inertia. It <ref> http://incarnateword.in/cwm/07/26-january-1955#p19 </ref> ===Sattwic=== Sattwic action is that which a man does calmly in the clear light of reason and knowledge and with an impersonal sense of right or duty or the demand of an ideal, as though the cells themselves sprang up thing that ought to be done whatever may be the result to himself in an aspirationthis world or another, a callwork performed without attachment, without liking or disliking for its spur or its drag, for the sole satisfaction of his reason and sense of right, of the lucid intelligence and the enlightened will and the pure disinterested mind and the high contented spirit. <ref>http://incarnateword.in/cwmcwsa/0619/19the-gunas-mind-mayand-1954works#p41p10</ref>

''Q. Please tell me why I don't succeed immediately in my effort.'' ''A.'' 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> <center>~</center> In the human mind there is a morbid and deplorable habit of doubt, argument, scepticism. ''This'' is where human effort must be put in: the refusal to admit them, the refusal to listen to them and still more the refusal to follow them. No game is more dangerous than playing mentally with doubt and scepticism. They are not only enemies, they are terrible pitfalls, and once one falls into them, it becomes tremendously difficult to pull oneself out.<ref>http://incarnateword.in/cwm/09/9-july-1958#p6 </ref> <center>~</center> .. there are … different planes of.. being.. which may not have any contact among themselves, and that one may very well pass from one plane to the another, and live in a certain consciousness, leaving the other absolutely asleep. And moreover, even in activity, at different times different states of being enter into activity, and unless one takes the greatest care to unify them, put them all in harmony, one of them may pull from one side, another from the other, and a third pull from the third, and all of them be in contradiction with one another. <ref> https://incarnateword.in/cwm/07/7-september-1955#p22</ref> <center>~</center> ''Q. Is “physical tamas” same as laziness? '' ''A'' Not quite. Of course, laziness is a kind of tamas, but in laziness there is an ill-will, a refusal to make an effort—while tamas is inertia: one wants to do something, but one can't. <ref> http://incarnateword.in/cwm/04/28-april-1951#p8 </ref> <center>~</center> Well, when one doesn't want to make an effort to correct oneself, one says, "Oh, it is impossible, I can't do it, I don't have the strength, I am not made of that stuff, I don't have the necessary qualities, I could never do it." It is absolute laziness, it is in order to avoid the required effort. When you are asked to make progress: "Oh, it is beyond my capacity, I am a poor creature, I can do nothing!" That's all. It is almost ill-will. It is extreme laziness, a refusal to make any effort. One accepts all one's defects and incapacities in order not to have to make the necessary effort to overcome them. One says, "I am like that, I can't be otherwise!" It is a refusal to let the divine Grace work in you. It is a justification of your own ill-will. <ref> http://incarnateword.in/cwm/06/4-august-1954#p9 </ref>

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

.. there are … different planes In the indolence of.. being.. the will which may does not have any contact among themselves, and that one may very well pass from one plane want to make a sustained effort for a long period [''lies the another, difficulty'']. It is like a person who moves slightly half a leg for a second and live in then wonders why he is not already a certain consciousness, leaving the other absolutely asleep. And moreover, even in activity, hundred miles away at different times different states of being enter into activity, and unless one takes the greatest care to unify them, put them all in harmony, one of them may pull from one side, another from the other, and goal after making such a third pull from the third, and all of them be in contradiction with one anothergigantic effort. <ref> https://incarnateword.in/cwmcwsa/0731/7vigilance-resolution-will-and-the-septemberdivine-1955help#p22 p44</ref>

''Is “physical tamas” same as ... 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. It is that sense which has been lost and it needs an effort for you to think of learning the meaning of life, the purpose of existence, the goal towards which we must advance, towards which all life advances, whether you want it or not. One step towards the goal, oh! it needs so much effort to do that. And generally one thinks of it only when the outer circumstances are not pleasant <ref>http://incarnateword.in/cwm/03/vigilance#p22</ref>

Not quite. Of course, laziness is a kind of tamas, but in laziness there is an ill-will, a refusal to make an effort—while tamas is inertia: one wants to do something, but one can't. <refcenter> http://incarnateword.in/cwm/04/28-april-1951#p8 ~</refcenter>

... 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. <refcenter>http://incarnateword.in/cwm/03/vigilance#p22~</refcenter>

It is the materialism of modern times ''Q. You said that has turned spiritual effort into a hard struggle because we are here and a sacrificehave everything, a painful renunciation of the so-called joys of lifeit seems very natural to us. <ref>http://incarnateword.in/cwm/03/vigilance#p13</ref>Why doesn't effort also come naturally?''

Desire often leads either to excess of effort, meaning often much labour and a limited fruit''A.'' It is because the physical nature in ordinary men is, with strainas Sri Aurobindo writes, exhaustion and in case of difficulty or failure despondence, disbelief or revolt; or else rather tamasic. Naturally it leads to pulling down does not make any effort. But the forcevital makes an effort. That can be doneOnly, but except it makes the effort usually for the Yogically strong and experienced, its own satisfaction. Yet it is not always safequite capable of making an effort because that is in its nature. In fact, though it may be often very effective; not safeI can't say that you don't make any effort, firstyou make a lot of effort for many things, because when it may lead to violent reactions pleases you or bring down contrary when you have understood that it is necessary for one reason or wrong or mixed forces which the sadhak is not experienced enough to distinguish from the true onesanother. <ref>http://incarnateword.in/cwsacwm/2906/the15-divine-force-indecember-work1954#p37p18 </ref>

Well, when one doesn't want to make an effort to correct oneself, one says, "Oh, it is impossible, I can't do it, I don't have the strength, I am not made of that stuff, I don't have the necessary qualities, I could never do it." It is absolute laziness, it is in order to avoid the required effort. When you are asked to make progress: "Oh, it is beyond my capacity, I am a poor creature, I can do nothing!" That's all. It is almost ill-will. It is extreme laziness, a refusal to make any effort. One accepts all one's defects and incapacities in order not to have to make the necessary effort to overcome them. One says, "I am like that, I can't be otherwise!" It is a refusal to let the divine Grace work in you. It is a justification of your own ill-will. <refcenter> http://incarnateword.in/cwm/06/4-august-1954#p9 ~</refcenter>

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...In the indolence thick of action, in the very midst of the battle, the effort, you will which does not want to make a sustained effort for a long period [lies know the difficulty]. It is like a person who moves slightly half a leg for a second repose of infinity and then wonders why he is not already a hundred miles away at the goal after making such a gigantic efforteternity. <ref>http://incarnateword.in/cwsacwm/3109/vigilance-resolution20-will-and-the-divinemarch-help1957#p43p11</ref>

It ...one can consider ignorance the cause of all bad things. But I think that one is cowardly because the physical nature in ordinary men one is, as Sri Aurobindo writes, rather very tamasicand fears having to make an effort. Naturally it does In order not to be cowardly, one must make any an effort, begin by an effort, and afterwards it becomes very interesting. But the vital makes an best thing is to make the effortto overcome this kind of flight out of oneself. OnlyInstead of facing the thing, one recoils, it makes runs away, turns one's back and runs away. For the initial effort usually for its own satisfactionis difficult. Yet it is quite capable of And so, what prevents you from making an effort because that is in its the inert, ignorant nature. <ref> http://incarnateword.in/cwm/0607/1526-decemberjanuary-19541955#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. <refcenter>http://incarnateword.in/cwm/09/20-march-1957#p11~</refcenter>

...Often when one has made an effort and progressed, one can consider ignorance has the cause feeling of all bad thingsrising above himself into a purer, clearer, truer light and consciousness. But I think that if one doesn't keep this aspiration and is cowardly because one is very tamasic and fears having to make an effort. In order not to be cowardlydefinitively settled there, one must make an effort, begin by an effort, and afterwards it becomes a very interesting. But the best tiny thing is to make the effort to overcome this enough, a kind of flight out of oneself. Instead of facing the thingphysical disharmony, for example, one recoilsor a meeting, runs awaya word exchanged or a movement made unconsciously, turns for one's back to feel that something is falling; and runs awayone can no longer get hold of that height where one was, that light. For So one has to withdraw again, climb the initial effort is difficult. And soslope, what prevents you escape from making an effort is the inert, ignorant natureattraction from below. Sometimes it takes time; one slides down very fast but usually climbs back with a certain difficulty. <ref>http://incarnateword.in/cwm/07/2630-januarymarch-1955#p18 p20 </ref>

Why, everything, everything one does in this place must be done in this spirit, otherwise you do not even profit by the opportunity given to you, the circumstances given to you. I explained to you the other day, didn't I, that the Consciousness is here, penetrating all things and trying to manifest in all movements? But if you, on your side, tell yourself that the effort you are making, the progress you are making, you make in order to become more capable of receiving this Consciousness and of manifesting it, the work will naturally be much better and much quicker. <ref>http://incarnateword.in/cwm/06/4-august-1954#p25</ref> <center>~</center> ''Q. 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?'' ''A.'' 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> <center>~</center> 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> <center>~</center> 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 There is no method in this Yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest 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.<refcenter> http://incarnateword.in/cwm/06/17-november-1954#p9 ~</refcenter>

Correct EffortBut 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. Do not make useless efforts Always you may try, but it is for useless things, rather keep all the energy Divine to give you the fruit of your effort or not to conquer ignorance and free yourself from falsehoodgive it. There your personal power stops... That But whatever you ask for or whatever your effort, you can never do too muchmust 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> <center>~</center> It is possible that at a certain moment something comes along to give you the impression that your effort has been appreciated, but the effort was not made in view of that; that is, these promises are not made beforehand nor are they balanced by equivalent punishments. This is not the practice here. Usually things are such, arranged in such a way, that the satisfaction of having done well seems to be the best of rewards and one punishes himself when he does badly, in the sense that one feels miserable and unhappy and ill at ease, and this is indeed the most concrete punishment he has. And so, all these movements, from the point of view of the inner spiritual growth, have an infinitely greater value than when they are theresult of an outer rule. <ref>http://incarnateword.in/cwm/06/15-awakeneddecember-1954#p20 </ref> =What Is Effortlessness?= 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. That is the sign of the full surrender of the nature into the hands of the-buddhaDivine. <ref>http://incarnateword.in/cwsa/29/surrender#p33 p73</ref> <center>~</center>

But whatever Whatever be the way you dofollow, whatever personal effort is always necessary till the process moment of identification. At that moment all effort drops from you uselike a worn-out robe, and even if you happen to have acquired in it a great skill and powerare another person: what was impossible for you becomes not only possible but indispensable, you must leave the result cannot do otherwise. <ref>http://incarnateword.in /cwm/04/10-february-1951#p19 </ref> <center>~</center> At other times, one has the hands impression of the Divine. Always you may trymaking no effort, but it is for of feeling only the Divine presence of a consciousness due to give you the fruit which in many circumstances of daily life a means of your progress is found. One wonders then what effort or not to give is and what its value? What we call effort—isn't 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. too mental a movement? <ref>httphttps://incarnateword.in/cwm/0308/2328-junenovember-19291956#p15 p26</ref>

It is possible that at a certain moment something comes along to give you the impression that your effort has been appreciated, but the effort was not made in view of that; that is, these promises are not made beforehand nor are they balanced by equivalent punishments. This is not the practice here. Usually things are such, arranged in such a way, that the satisfaction of having done well seems to be the best of rewards and one punishes himself when he does badly, in the see that one feels miserable and unhappy and ill at ease, and this is indeed the most concrete punishment he has. And so, all these movements, from the point of view of the inner spiritual growth, have an infinitely greater value than when they are the result of an outer rule. <refcenter>http://incarnateword.in/cwm/06/15-december-1954#p20 ~</refcenter>

But if one has within, besides Effort and expenditure of energy are not necessarily the same thing; the part best expenditure of energy is 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 which flows easily without effort, all possible sacrifices to redress what one has done, in order to climb back from at all—when the bottom Inspiration or Force (any Force) works of itself and the abyss, to find mind and vital and even body are glowing instruments and the path again, one can do it. This flame has the power to call the Grace. And with the Grace there is nothing impossibleForce flows out in an intense and happy working—an almost labourless labour. <ref>http://incarnateword.in/cwmcwsa/0629/22the-divine-decemberforce-in-1954work#p36 p10</ref>

But There are two possibilities, one of purification by personal effort, which takes a long time comes when one feels , another by a direct intervention of the Presence and Divine Grace which is usually rapid in its action. For the Force constantly latter there must be a complete surrender and more self-giving and more feels that for that again usually it is doing everything—so necessary to have a mind that can remain quite quiet and allow the worst difficulties cannot disturb this sense Divine Force to act supporting it with its complete adhesion at every step, but otherwise remaining still and personal effort is no longer necessary, hardly even possiblequiet. <ref>http://incarnateword.in/cwsa/29/surrender#p73p78</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. <refcenter>http://incarnateword.in/cwm/03/21-april-1929#p27 ~</refcenter>

And he [Sri Aurobindo] contrasts.The number of hours spent in meditation is no proof of spiritual progress.."willings"—that It 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 willproof 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..The word "will" is normally reserved Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to indicate what comes from stop thinking of the deeper being or the higher reality and what expresses in action Divine, difficult to come down to the true knowledge which Sri Aurobindo has contrasted with knowingsordinary consciousness. SoThen you are sure of progress, then you have made real progress when this will which expresses the true knowledge manifests concentration in action, it manifests through the intervention of a deep and direct power which no longer requires any effort. And that Divine is why Sri Aurobindo says here that the true power for action cannot come until one has gone beyond the stage necessity of willingsyour life, that iswhen you cannot do without it, until the motive of action is the result not of a mere mental activity but of true knowledgewhen it continues naturally from morning to night whatever you may be engaged in doing. <ref>http://incarnateword.in/cwm/03/21-april-1929#p27 </ref> <center>~</center> ... true will carries … instead of being in itself the force a state of truth which gives power—an invincible power. And so, when one expresses "willings"tension, instead of making a tremendous effort to silence the inner machine and be able to apply them in life and make them effectiveconcentrate your thought upon what you want, when you do it quite simply, naturally, some without effort must come in—it is through personal effort that one progresses, automatically, and it is through effort that one imposes one's willings upon life you decide to make it yield meditate for some reason or other, what you want to their demands—but when they are no longer willingssee, when it is learn or know remains in your consciousness and all the true will expressing the true knowledgerest disappears as by a miracle; everything falls quiet in you, all your being becomes silent, your nerves are altogether soothed, effort your consciousness is no longer requiredwholly concentrated—naturally, for the power is omnipotentspontaneously—and you enter with an intense delight into a yet more intense contemplation. <ref>http://incarnateword.in/cwm/0804/2117-novemberfebruary-19561951#p14,p16p36 </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. <refcenter>http://incarnateword.in/cwm/04/17-february-1951#p36 ~</refcenter>

Effort <center>~</center> And he [Sri Aurobindo] contrasts..."willings"—that is, all these superficial wills, often opposite and expenditure of energy contradictory and without any lasting basis because they are founded on what he calls a "knowing" and not necessarily on knowledge—with the same thing; the best expenditure of energy true will...The word "will" is that which flows easily without effort at all—when normally reserved to indicate what comes from the Inspiration deeper being or Force (any Force) works of itself the higher reality and what expresses in action the mind and vital and even body are glowing instruments and true knowledge which Sri Aurobindo has contrasted with knowings. So, when this will which expresses the Force flows out true knowledge manifests in an intense action, it manifests through the intervention of a deep and happy working—an almost labourless labourdirect power which no longer requires any effort. <ref>http://incarnatewordAnd 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.in/cwsa/29/the-divine-force-in-work#p10</ref>

There are two possibilities... true will carries in itself the force of truth which gives power—an invincible power. And so, when one of purification by expresses "willings", to be able to apply them in life and make them effective, some effort must come in—it is through personal effortthat one progresses, 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 through effort that one imposes one's willings upon life to have a mind that can remain quite quiet and allow the Divine Force make it yield to act supporting their demands—but when they are no longer willings, when it with its complete adhesion at every stepis the true will expressing the true knowledge, effort is no longer required, but otherwise remaining still and quietfor the power is omnipotent.<ref>http://incarnateword.in/cwsacwm/2908/surrender21-november-1956#p78p14,p16</ref>

===Roadblocks to Effortlessness===

==Efforts in Integral Yoga==

In the first movement of selfYoga-preparationSiddhi, the period perfection that comes from the practice of personal effortYoga, can be best attained by the method we have to use combined working of four great instruments. There is this concentration of the whole being on the Divine that it seeks and, as its corollaryfirst, this constant rejection, throwing out, katharsis, of all that is not the true Truth knowledge of the Divine. An entire consecration of all that we aretruths, thinkprinciples, feel powers and do will be processes that govern 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 naturerealisation—''śāstra''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, Next comes a more patient and more luminous divine response to persistent action on the Divine Forcelines laid down by this knowledge, but not to any other; and there will be as a result the growing inrush force of a great and conscious miraculous working from aboveour personal effort—''utsāha''. In the last period there is no effort at allThere intervenes, no set methodthird, no fixed sadhana; uplifting our knowledge and effort into the place domain of endeavour and tapasya will be taken by a naturalspiritual experience, simplethe direct suggestion, powerful example and happy disclosing influence of the flower of Teacher—''guru''. Last comes the Divine out of the bud instrumentality of Time—''kāla''; for in all things there is a purified and perfected terrestrial nature. These are the natural successions cycle of the their action and a period of the Yogadivine movement.. <ref>http://incarnateword.in/cwsa/23/self-consecration#p26</ref>

The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, "My zeal for the Lord has eaten me up." It is this zeal for the Lord,—''utsāha'', the zeal of the whole nature for its divine results, ''vyākulatā'', the heart's eagerness for the attainment of the Divine,—that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature. But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, ''sāyujya'', the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation. Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force. It persists in applying to experience on a supernormal plane the ordinary terms of mentality which it applies to its normal experiences in the world. In the world we act with the sense of egoism; we claim the universal forces that work in us as our own; we claim as the effect of our personal will, wisdom, force, virtue the selective, formative, progressive action of the Transcendent in this frame of mind, life and body. Enlightenment brings to us the knowledge that the ego is only an instrument; we begin to perceive and feel that these things are our own in the sense that they belong to our supreme and integral Self, one with the Transcendent, not to the instrumental ego. Our limitations and distortions are our contribution to the working; the true power in it is the Divine's. When the human ego realises that its will is a tool, its wisdom ignorance and childishness, its power an infant's groping, its virtue a pretentious impurity, and learns to trust itself to that which transcends it, that is its salvation. The apparent freedom and self-assertion of our personal being to which we are so profoundly attached, conceal a most pitiable subjection to a thousand suggestions, impulsions, forces which we have made extraneous to our little person. Our ego, boasting of freedom, is at every moment the slave, toy and puppet of countless beings, powers, forces, influences in universal Nature. The self-abnegation of the ego in the Divine is its self-fulfilment; its surrender to that which transcends it is its liberation from bonds and limits and its perfect freedom. But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altogether in the hands of the Supreme or are acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable. 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>httphttps://incarnateword.in/cwsa/23/the-four-aids#p1,p12,p13,p14,p15,p16</ref> <center>~</center> It is certain that one's own effort is necessary, though one cannot do the sadhana by one's own effort alone. The Mother's Force is needed, but the sadhak must open himself to it, reject what opposes the Force, put his full sincerity, aspiration, will power into the sadhana. It is only when all is open and there is the full surrender that the Divine Power takes up the sadhana so entirely that personal effort is no longer necessary. But that cannot happen at an early stage—one must go on opening oneself, consecrating oneself, making the surrender till that later stage comes. <ref>https://incarnateword.in/cwsa/32/receptivity-and-openness-to-the-mothers-force#p23</ref> <center>~</center> The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine,—of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga. <ref>https://incarnateword.in/cwsa/23/self-consecration#p23</ref> <center>~</center> If you keep the wideness and calm as you are keeping it and also the love for the Mother in the heart, then all is safe—for it means the double foundation of the Yoga—the descent of the higher consciousness with its peace, freedom and security from above and the openness of the psychic which keeps all the effort or all the spontaneous movement turned towards the true goal. <ref>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p10</ref> <center>~</center>

No sadhak can reach <center>~</center> In the supermind by his own efforts and 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 it by personal tapasya has been will be the source result of many mishapsthis persistence. One has This consecration in its turn must culminate in an integral self-giving to go quietly 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 stage until 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> <center>~</center> For a time comes in spiritual development when we become aware that all our effort and action are only our mental and vital reactions to the being silent and secret insistence of a greater Presence in and around us. It is ready borne in upon us that all our Yoga, our aspiration and even then our endeavour are imperfect or narrow forms, because disfigured or at least limited by the mind's associations, demands, prejudgments, predilections, mistranslations or half translations of a vaster truth. Our ideas and experiences and efforts are mental images only of greatest things which would be done more perfectly, directly, freely, largely, more in harmony with the universal and eternal will by that Power itself in us if we could only put ourselves passively as instruments in the hands of a supreme and absolute strength and wisdom. That Power is not separate from us; it is only our own self one with the self of all others and at the same time a transcendent Being and an immanent Person. Our existence, our action taken up into this greatest Existence would be no longer, as it seems to us now, individually our own in a mental separation. It would be the Grace that can bring vast movement of an Infinity and an intimate ineffable Presence; it would be the real supramental changeconstant spontaneity of formation and expression in us of this deep universal self and this transcendent Spirit. <ref>http://incarnateword.in/cwsa/2819/the-supramentalsupreme-transformationsecret#p15p20</ref>

==Gunas No sadhak can reach the supermind by his own efforts and Their Working==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> <center>~</center> But if through effort, through discipline, through progressive mastery, you surmount your ego and go beyond it, even if only in the tiniest part of your being, this acts like the opening of a small window somewhere, and by looking carefully through the window, you will be able to glimpse the supermind. And that is a promise. When you glimpse it, you find it so beautiful that you immediately want to get rid of all the rest... of the ego!<ref>http://incarnateword.in/cwm/03/the-ego#p25</ref>  ''Q. Mother, this new force which is going to act, will it act through individual effort or independently of it?'' ''A.'' Why this opposition? It acts independently of all individual effort, as if automatically in the world, but it ''creates'' individual effort and ''makes use'' of it. Individual effort is one of its means of action, and perhaps the most powerful. If one thinks that individual effort is due to the individual, it is an illusion, but if the individual under the pretext that there is a universal action independent of himself refuses to make an individual effort, he refuses to give his collaboration. The Force wants to use, and does in fact use individual effort as one of the most powerful means at its disposal. It is the Force itself, it is this Power which ''is'' your individual effort.<ref>https://incarnateword.in/cwm/09/2-january-1957#p28,p29</ref>  <center>~</center> ...''all ''external things, all mental constructions, all material efforts are vain, futile, if they are not entirely consecrated to this Light and Force from above, to this Truth which is trying to express itself, that one is ready to make decisive progress. So the only truly effective attitude is a perfect, total, fervent giving of our being to That which is above us and which alone has the power to change everything.<ref> http://incarnateword.in/cwm/09/29-october-1958#p13 </ref>  <center>~</center> Every movement in you which is false and opposed to the truth is a negation of the divine life. Your small efforts have considerable results which you don't even have the satisfaction of knowing, but which are true and have precisely an impersonal and general effect. <ref>http://incarnateword.in/cwm/05/8-april-1953#p30</ref>  <center>~</center> ... the effort you could make individually, instead of being for only an individual progress, will spread, so to say, or have very important collective results. <ref>http://incarnateword.in/cwm/09/21-august-1957#p8</ref> If you were all yogis and did everything you do with your utmost effort and to your utmost possibilities, as well as you can do it and always with the idea of doing it better still, then, obviously, there would be no need of competitions, prizes, rewards; but, as Sri Aurobindo writes, little children cannot be expected to be yogis, and during the period of preparation a stimulus is necessary for the most material consciousness to make an effort for progress.... And this period of childhood may last for many years! <ref>https://incarnateword.in/cwm/09/1-may-1957#p7</ref>  <center>~</center> It should be known and we should not hesitate to say openly that the purpose of our school is to discover and encourage those in whom the need for progress has become conscious enough to orient their life. From the worldly standpoint, from the point of view of result achieved certainly things can be done better. But I am speaking of the effort put in, effort in the deepest sense of the word. Work is prayer done with the body. With that effort in your work the Divine is satisfied; the eye of the Consciousness that has viewed it is indeed pleased. Not that from the human standpoint one cannot do better. For us, however, this particular endeavour is one among many; it is only one movement in our Sadhana. We are engaged in many other things. To bring one particular item of work to something like perfection requires time and means and resources which are not at our disposal. But we do not seek perfection in one thing, our aim is an integral achievement. <ref>https://incarnateword.in/cwm/12/aims#p12,p13</ref>  <center>~</center> If there is no personal effort, if the sadhak is too indolent and tamasic to try, why should the Grace act? <ref>http://incarnateword.in/cwsa/31/vigilance-resolution-will-and-the-divine-help#p57</ref> <center>~</center> You look at where you want to go and put all your effort in the movement to go forward. How far you have gone is not your concern...The historians of our effort will tell us—because perhaps we shall still be there—will tell us what we did, how we did it. For the moment what is necessary is to do it; this is the only thing that matters. <ref>http://incarnateword.in/cwm/09/8-october-1958#p7 </ref>

As soon as you enter the rajasic nature, you like effort. And at least the one advantage of rajasic people is that they are courageous, whereas tamasic people are cowards. <center>It is the fear of effort which makes one cowardly. For once you have startedleft to us to prove, once you have taken the decision by a sustained and begun the disciplined effort, you that we are interested. It is exactly the same thing which is the cause of some not liking to learn their lessons, not wanting to listen to the teacher; it is tamasic, it is to be asleep, it avoids the effort which must be made sincere in order to catch the thing our aspiration for a life more conscious and then grasp it and keep it. It is half-somnolence. So it is the same thing physically, it is a somnolence of the being, an inertiamore true. <ref> http://incarnateword.in/cwm/0712/26messages-for-januarythe-1955annual-re-opening-of-classes#p19 p4</ref> </center>