Jnana (Knowledge)

 

It is no use reading books of guidance if one is not determined to live what they teach.

              Blessings

                                      The Mother

 

1 – There are two allied powers in man: knowledge and Wisdom. Knowledge is so much of the truth, seen in a distorted medium, as the mind arrives at by groping; Wisdom what the eye of divine vision sees in the spirit.

 

Someone has asked me, why are the powers allied?

I suppose that we are so used to seeing all the elements in man quarrelling among themselves that the idea of their being allied causes astonishment. But these quarrels are only apparent. All the powers which come from the higher regions are in fact necessarily allied – they are united, they have agreed to fight the Ignorance. And Sri Aurobindo says clearly enough – for those who understand – that one of these powers belongs to the mind and that the other belongs to the Spirit. This is precisely the profound truth that Sri Aurobindo wants to reveal in his Aphorism: if the mind tries to obtain the second power, it is unable to do so, since it is a power that belongs to the Spirit and arises in the human being together with the spiritual consciousness.

Knowledge is something that the mind can obtain through much effort, although this is not the true knowledge, but only a mental aspect of knowledge; whereas Wisdom does not at all belong to the mind, which is altogether incapable of obtaining it, because, in fact, it doesn't even know what it is. I repeat, Wisdom is essentially a power of the Spirit and it can arise only with the spiritual consciousness. 

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It would have been interesting to ask what Sri Aurobindo means when he speaks of the truth seen in a distorted medium. First of all, what is this distorted medium, and what does the truth become in a distorted medium?

As always, what Sri Aurobindo says can have several levels of meaning – one is more specific, the other more general. In the most specific sense, the distorted medium is the mental medium which works in ignorance and which is therefore unable to express truth in its purity. But since life as a whole is lived in ignorance, the distorted medium is also the earth-atmosphere which, in its entirety, distorts the truth seeking to express itself through it.

And here lies the most subtle point of this Aphorism. What can the mind arrive at by groping? We know that it is always groping, seeking to know, erring, returning upon its previous attempts and trying again… Its progress is very, very halting. But what can it grasp of the truth? Is it a fragment, a piece, something which is still the truth, but only partially, incompletely, or is it something which is no longer the truth? That is the interesting point.

We are used to being told – perhaps we have also repeated many times – that one can only have partial, incomplete, fragmentary knowledge which therefore cannot be true knowledge. This point of view is rather trite: one need only to have studied a little in life to be aware of it. However, what Sri Aurobindo means by the truth seen in a distorted medium is far more interesting than that.

Truth itself takes on another aspect; in this medium it is no longer the truth, but a distortion of the truth. Consequently, what can be seized of it is not a fragment which would be true, but an aspect, the false appearance of a truth which has itself melted away.

I am going to give you an image to try to make myself understood; it is nothing more than an image, do not take it literally.  

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If we compare the essential truth to a sphere of immaculate, dazzling white light, we can say that in the mental medium, in the mental atmosphere, this integral white light is transformed into thousands and thousands of shades, each of which has its own distinct colour, because they are all separated from one another. The medium distorts the white light and makes it appear as innumerable different colours: red, green, yellow, blue, etc., which are sometimes very discordant. And the mind seizes, not a little fragment of the white light of the white sphere, but a larger or smaller number of little lights of various colours, with which it cannot even reconstitute the white light. Therefore it cannot reach the truth. It does not possess fragments of truth, but a truth that is broken up. It is a state of decomposition.

The truth is a whole and everything is necessary. The distorted medium through which you see, the mental atmosphere, is unsuited for the manifestation or the expression or even the perception of all the elements – and one can say that the better part is lost. So it can no longer be called the truth, but rather something which in essence is true, and yet no longer so at all in the mental atmosphere – it is an ignorance.

So, to summarise, I shall say that knowledge, as it can be grasped by the human mind, is necessarily knowledge in ignorance, one could almost say an ignorant knowledge.

Wisdom is the vision of truth in its essence and of its application in the manifestation.

12 September 1958

 

2 – Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.

 

A certain number of the questions you have asked are alike: 

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“Why did Sri Aurobindo say it like this?” – one thing or another.

I could reply, He said it like this because he saw it like this. But, to begin with, one thing should be understood; these are definitions given by Sri Aurobindo, definitions which he gives mostly in a paradoxical form to compel us to think.

There are dictionary definitions, which are the ordinary explanations of words as they are commonly understood. These do not make you think. What Sri Aurobindo says, however, is said in order to break up the usual conception, to bring you in touch with a deeper truth. In this way a whole lot of questions are eliminated.

The effort one must make is to try to find the deeper knowledge, the deeper truth that Sri Aurobindo has expressed in this way, which is not the usual way of defining a word.

I shall select some questions: the first one, which interested me because it comes from a thoughtful person, concerns the word knowledge and compares the way Sri Aurobindo has used the word in this Aphorism with the way he used it in the Aphorism we read last week.

When, in last week's Aphorism, Sri Aurobindo opposed – as one might say – “knowledge” to “Wisdom”, he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental development, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as vast and eternal, which clearly indicates that it is not human knowledge as we normally understand it.

Many people have asked why Sri Aurobindo said that the river is slender. This is an expressive image which creates a striking contrast between the immensity of the divine, supramental Knowledge – the origin of this inspiration, which is infinite – and what a human mind can perceive of it and receive from it. Even when you are in contact with these domains, the portion,

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so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.

 I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.

Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth.

Later, when one has emerged from the mental consciousness into a higher consciousness beyond the mind, beyond even the higher mind, and when one opens oneself to the Overmind regions, and through the Overmind to the Supermind, one can receive inspirations directly. And naturally at that point they become more frequent, richer, if one may say so, more complete. There comes a time when inspiration can be obtained at will, but this obviously demands considerable inner development.

As we have just said, this inspiration from regions far above the mind surpasses in value and quality the highest achievements of the mind, such as reason. Reason is certainly at the apex of human mental activity. It can review and control the knowledge acquired with the help of the senses. It has often been said that the senses are altogether defective instruments of knowledge, that they are incapable of perceiving things as they are, that the information they supply is superficial and very often faulty. When it is fully developed, the human reason knows this and does not 

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trust the knowledge of the senses. It is only if one is infra-rational, if I may say so, that one believes that all one sees, hears, or touches is absolutely true. As soon as one is developed in the region of higher reason, one knows that all these notions are almost essentially false, and that one can in no way rely on them. But the knowledge one receives from this supramental or divine region surpasses all that can be conceived or understood by reason, at least to the same extent that reason surpasses the knowledge of the senses.

Several questions concern a practical point: How to develop the capacity for inspiration?”; “What are the conditions needed to receive inspiration and is it possible to have it constantly?”

I have already replied to this. When one opens oneself to the supramental regions, one puts oneself in the right state for receiving constant inspirations. Until then, the best method is to silence the mind as much as possible, to turn it upwards and to remain in a state of silent and attentive receptivity. The more one is able to establish a silent, perfect calm in the mind, the more one becomes capable of receiving inspirations.

It was also asked whether inspirations are of different qualities.

In their origin, no. They always come down from the regions of pure Knowledge and penetrate whatever part of the human being is most receptive, best adapted to receive them – but these inspirations may apply to different domains of action. They can be inspirations of pure knowledge, they can also be inspirations that contribute to one's effort to progress, and they can also be inspirations for action which help in the practical and outer realisation. But the question here is the use one makes of the inspiration, rather than of the quality of the inspiration – the inspiration is always like a drop of light and truth which succeeds in penetrating the human consciousness.

What the human consciousness does with this drop depends on the attitude, the need, the occasion, the circumstances; it does 

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not alter the essential nature of the inspiration but it does alter the use one makes of it, its practical application.

Some of the other questions concern the difference between inspiration and intuition. They are not the same thing; but I think that we will have the opportunity of returning to this subject in the course of our reading. When Sri Aurobindo tells us what he considers intuition to be, we shall come back to it.

In a general and almost absolute way, if you truly wish to profit from these readings, as from all of Sri Aurobindo's writings, the best method is this: having gathered your consciousness and focused your attention on what you are reading, you must establish a minimum of mental tranquility – the best thing would be to obtain perfect silence – and achieve a state of immobility of the mind, immobility of the brain, I might say, so that the attention becomes as still and immobile as a mirror, like the surface of absolutely still water. Then what one has read passes through the surface and penetrates deep into the being where it is received with a minimum of distortion. Afterwards – sometimes long afterwards – it wells up again from the depths and manifests in the brain with its full power of comprehension, not as knowledge acquired from outside, but as a light one carried within.

In this way the faculty of understanding is at its highest, whereas if, while you read, the mind remains agitated and tries to understand at once what it is reading, you lose more than three-quarters of the force, the knowledge and the truth contained in the words. And if you are able to refrain from asking questions until this process of absorption and inner awakening is completed, well, then you will find that you have far fewer questions to ask because you will have a better understanding of what you have read.

                                                                                                                        19 September 1958  

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3 – When I speak, the reason says, This will I say; but God takes the word   out  of my mouth and the lips say something else at which reason trembles.

 

When Sri Aurobindo says I, he speaks of himself and of his own experience. We would like to be able to say that what he says is symbolic and that it could apply to many people, but unfortunately this is not so at all.

This experience, of not saying what you had meant to say when you speak, but something else, is very common; but it is the opposite of what Sri Aurobindo speaks of here. That is to say, when you are sitting calmly at home using your reason to its full extent, you decide to say this or that, that this is the reasonable thing, but all too often, when you begin to speak, it is the lower impulses, the unreasonable emotions and the vital reactions which take hold of the tongue and make you say things which you should not say.

Here it is the same phenomenon, but, as I said, the other way round. Instead of infrarational impulses which make you speak with excitement and passion, it is, on the contrary, an inspiration coming from above, a light and a knowledge greater than those of the reason which take hold of the tongue and make you say things that you would have been incapable of saying even with the most enlightened reason.

Sri Aurobindo tells us that “the reason trembles” because these higher truths always appear in the human domain as paradoxes, revelations contrary to reason; not because reason is incapable of understanding what comes from the higher regions, but because these revelations are always ahead of, very much ahead of, that which reason has understood or accepted. What the human reason of today finds reasonable has been paradoxical and mad in the past; and probably – one may say, certainly – these unexpected, paradoxical, revolutionary revelations which are manifesting now and making the reason tremble, will in time to come be very reasonable knowledge, which in turn  

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will tremble before new revelations.

It is this sense of something which is always moving, progressing, being transformed, that Sri Aurobindo is trying to give us with these compact phrases which for a time shake our understanding of things. It is to push us forward, to give us the sense of the complete relativity of all that manifests in the world, and of this universe which is always in motion, ever moving towards a higher and greater Truth.

For us, right now, the supramental transformation is the expression of the highest truth, it is the revolution we must bring about on earth; and certainly this revolution must be felt as an absolute by the majority of human beings, otherwise they will not be able to bring it about. But Sri Aurobindo insists that we should not forget that this absolute is still relative and that any manifestation must always be relative with regard to an Absolute which is even more absolute – the Unmanifest that will manifest later.  

26 September 1958

 

4 – I am not a Jnani,¹ for I have no knowledge except what God gives me for His work. How am I to know whether what I see be reason or folly? Nay, it is neither; for the thing seen is simply true and neither folly nor reason.

 

“I am not a Jnani…” The Jnani is one who follows the path of Knowledge, one who wants to realise Yoga exclusively through Knowledge, and who follows a purely intellectual path with the will to go beyond it and attain Knowledge, which is no longer intellectual, but spiritual. And Sri Aurobindo says: I am not a Jnani…I do not seek knowledge. I have given myself to the Divine to accomplish His work and, by the divine Grace, at

 

¹ One who follows the path of Knowledge (jñāna) as opposed to the path of Love (bhakti), or the path of Works (karma) 

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every moment I know what must be known in order to accomplish this work.

 It is an admirable state; it is perfect peace of mind. There is no longer any need to accumulate acquired knowledge, received ideas which have to be memorised; it is no longer necessary to clutter one's brain with thousands and thousands of things in order to have at one's command, when the time comes, the knowledge that is needed to perform an action, to impart a teaching, to solve a problem. The mind is silent, the brain is still, everything is clear, quiet, calm; and at the right moment, by divine Grace a drop of light falls into the consciousness and what needs to be known is known. Why should one care to remember – why try to retain that knowledge? On the day or at the moment that it is needed one will have it again. At each second one is a blank page on which what must be known will be inscribed – in the peace, the repose, the silence of a perfect receptivity.

One knows what must be known, one sees what must be seen, and since what must be known and seen comes directly from the Supreme, it is Truth itself; and it completely eludes all notions of reason or folly. What is true is true – that is all. And one has to sink very low to wonder whether it is folly or reason.

Silence and a modest, humble, attentive receptivity; no concern for appearances or even any anxiety to be – one is quite modestly, quite humbly, quite simply the instrument which of itself is nothing and knows nothing, but is ready to receive everything and transmit everything.

The first condition is self forgetfulness, a total self giving, the absence of ego.

And the body says to the Supreme Lord: What You want me to be, I shall be; what You want me to know, I shall know; what You want me to do, I shall do.

 

 3 October 1958 

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5 – If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature, to forbid the turning away of our feet from her ordinary pastures.

 

What Sri Aurobindo has written, the words [“caught a glimpse”] which have been translated¹ as entrevoyaient, means to see something in its totality, but for a very brief moment. It is obvious that a constant vision of all these wonders would automatically compel you to set out on the path. It is also certain that a little fragmentary glimpse is not enough would not have enough – it weight to compel you to follow the path.

 But if you had a total vision, however brief, you would not be able to resist the temptation of making the effort needed to realise it. But, in fact, the total vision is exceptional, and that is why Sri Aurobindo says to us: “If mankind only…” 

To tell the truth, it very seldom happens that those who are ready, who are undoubtedly meant for realisation, do not have, at a certain moment in their lives, even if only for a few seconds, the experience of what this realisation is.

But even those whose destiny is certain have to struggle mightily, resolutely, against this something which one seems to take in with the very air one breathes: this fear, this dread of what may happen. And this is so stupid, because, in the final analysis, the destiny of each individual is the same: you are born, you live – more or less satisfactorily – and you die; then you wait for a certain length of time, and again you are born, you live – more or less satisfactorily – and again you die, and

 

¹ In the French text of  Thoughts and Aphorisms read by the Mother. 

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so on indefinitely, until you feel you have had enough of it.

 Fear of what? Fear of coming out of the rut? Fear of being free? Fear of no longer being a prisoner?

And then, when you have enough courage to overcome this, when you say, Come what may! After all, there's not much to lose, then you become wary, you wonder if it is reasonable, if it is true, if all that is not an illusion, if you are not just imagining things, if there is really any substance to it… And mind you, this mistrust seems stupid, but you encounter it even in the most intelligent, even in those who have repeatedly had conclusive experiences – it is something that you take in with the food you eat, the air you breathe, your contacts with others; and that is why you can speak of the tentacles of Nature,”¹ everywhere, in all things, like an octopus stealing in and catching you and binding you.

Even when you have overcome these two obstacles, when the experiences are so strong that you can no longer doubt, that doubt becomes impossible – like doubting one's own life – then there remains something awful, petty, dry, corrosive: scepticism. And this is founded on human pride, that is why it lasts so long. You want to think that you are above all these things, Oh, I am not one to fall into those traps! I am a reasonable man, I see things from a practical point of view; I'm not so easily deceived. It is awful!… It is sordid. But it is dangerous.

Even in moments of greatest enthusiasm, even when one is filled with an exceptional, marvellous experience – it rises from the lowest depths. It is ugly, slimy, disgusting. And yet it rises, and spoils everything.

To conquer it, one must be a mighty warrior. One must struggle against all the obscurities of Nature, against all her tricks, all her temptations.

Why does she do this? It is as if she were moving away from her own goal. But I have already explained this to you many

 

¹ The translation the Mother had before her was based on a text which read tentacles of Nature instead of sentinels of Nature. 

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times. Nature knows very well where she is going and what the outcome is. She wants it, but… in her own way. She does not feel that any time is being wasted. She has all eternity before her. She wants to follow her own way as she likes, meandering as much as she likes, going back on her tracks, straying from the straight path, starting the same thing all over again several times to see what will happen. And these enlightened cranks, who want to get there at once, as soon as possible, who thirst for truth, light, beauty, balance – they bother her, they urge her on, they tell her that she is wasting her time. Her time! She always replies, But I have all eternity before me. Am I in a hurry? Why are you in such a hurry? And again, with a smile: Your haste is all too human; widen yourselves, become infinite, be eternal, and you will no longer be in a hurry.

There is so much fun on the way, for her… but not for everyone.

This is what happens when one sees things from a great height, from a great distance, when one's view is vast, almost infinite. Everything that upsets human beings and makes them suffer, disappears; so those who are very wise, who have abandoned life for the sake of higher wisdom tell you with a smile, Why suffer? Come out of it and you will suffer no more. That is all very well individually but, in fact, if you think about others you may wish this rather tragic comedy would come to an end sooner. And it is very justifiable to feel tired of living like a beast at pasture, of roaming from one patch of grass to another, of ruminating in a corner, of having such narrow horizons and of missing all the splendours of life.

Perhaps it amuses Nature that we should be like that, but we are tired of it, we want to be different.

And that is it. When you have truly had enough of it and want things to be different, then you have the courage, the strength, the capacity to conquer these three terrible enemies: fear, doubt and scepticism. But I repeat, it is not enough to sit down one fine day, watch yourself be, and struggle with these 

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things inside you once and for all. You have to do it and do it again and again and continue in a way which seems almost endless, to be sure that you have got rid of it all. In reality, you are perhaps never truly rid of it, but there comes a time when inside yourself, you are so different that you can no longer be touched by these things. You can see them, but you see them with a smile, and at a simple gesture they go away, back to where they came from, perhaps a little changed, perhaps a little less strong, less obstinate, less aggressive – until the time when the Light is so strong that all darkness vanishes.

As for the marvels Sri Aurobindo tells us about, it is better not to describe them, because each individual feels them, undergoes them, experiences them in his own way – and for each person that is the best way. One must not adopt another's way, one must go one's own way, then the experience has its full value, its full inestimable value.

And finally, I wish that you may all have these experiences yourselves. And for that, faith, confidence, much humaneness and great goodwill are needed.

Open, aspire, and… wait. It will surely come, the Grace is there. It asks only to be able to work for everyone.  

10 October 1958  

6 – Late, I learned that when reason died then Wisdom was born; before that liberation, I had only knowledge.

 

Once again I must repeat that the form of these Aphorisms is purposely paradoxical in order to give the mind a little shock and awaken it enough for it to make an effort to understand. One must not take this Aphorism literally. Some people seem worried by the idea that reason must disappear for one to become wise. It is not that, it is not that at all.

Reason must no longer be the summit and the master.  

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 For a very long time in life, until one possesses anything resembling Knowledge, it is indispensable that reason be the master, otherwise one is the plaything of one's impulses, one's fancies, one's more or less disordered emotional imaginings, and one is in danger of being very far removed not merely from wisdom but even from the knowledge needed for conducting oneself acceptably. But when one has managed to control all the lower parts of the being with the help of reason, which is the apex of ordinary human intelligence, then if one wants to go beyond this point, if one wants to liberate oneself from ordinary life, from ordinary thought, from the ordinary vision of things, one must, if I may say so, stand upon the head of reason, not trampling it down disdainfully, but using it as a stepping stone to something higher, something beyond it, to attain to something which concerns itself very little with the decrees of reason; something which can allow itself to be irrational because it is a higher irrationality, with a higher light; something which is beyond ordinary knowledge and which receives its inspirations from above, from high above, from the divine Wisdom.

That is what this means.

As for the knowledge of which Sri Aurobindo speaks here, it is ordinary knowledge, it is not Knowledge by identity; it is knowledge that can be acquired by the intellect through thought, through ordinary means.

But once again – and in any case we shall have occasion to return to this when we study the next Aphorism – do not be in a hurry to abandon reason in the conviction that you will immediately attain to Wisdom, because you must be ready for Wisdom; otherwise, by abandoning reason, you run a great risk of falling into unreason, which is rather dangerous.

Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret 

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desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.

 One can be free only by soaring to the heights, high above human passions. Only when one has achieved a higher, selfless freedom and done away with all desires and impulses does one have the right to be free.

But neither should people who are very reasonable, very moral according to ordinary social laws, think themselves wise, for their wisdom is an illusion and holds no profound truth.

One who would break the law must be above the law. One who would ignore conventions must be above conventions. One who would despise all rules must be above all rules. And the motive of this liberation should never be a personal, egoistic one: the desire to satisfy an ambition, aggrandise one's personality, through a feeling of superiority, out of contempt for others, to set oneself above the herd and regard it with condescension. Be on your guard when you feel yourself superior and look down on others ironically, as if to say, I'm no longer made of such stuff. That's when you go off the track and are in danger of falling into an abyss.

When one truly attains wisdom, the true wisdom, the wisdom Sri Aurobindo is speaking of here, there is no longer higher and lower; there is only a play of forces in which each thing has its place and its importance. And if there is a hierarchy it is a hierarchy of surrender to the Supreme. It is not a hierarchy of superiority with regard to what is below.

And with human understanding, human reason, human knowledge, one is unable to discern this hierarchy. Only the awakened soul can recognise another awakened soul, and then the sense of superiority disappears completely.

True wisdom comes only when the ego disappears, and the ego disappears only when you are ready to abandon yourself completely to the supreme Lord without any personal motive and without any expectation of profit – when you do it because you cannot do otherwise.  

                                                                                                                        17 October 1958 

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