15 – That which men term a hallucination is the reflection in the mind and senses of that which is beyond our ordinary mental and sensory perceptions. Superstition arises from the mind's wrong understanding of these reflections. There is no other hallucination.

Can hallucinations be compared to visions?

A vision is a perception, by the visual organs, of phenomena that really exist in a world corresponding to the organ which sees.

 For example, to the individual vital plane there corresponds a cosmic vital world. When a human being is sufficiently developed he possesses an individualised vital being with organs of sight, hearing, smell, etc. So a person who has a well-developed vital being can see in the vital world with his vital sight, consciously and with the memory of what he has seen. This is what makes a vision.

It is the same for all the subtle worlds – vital, mental, overmental, supramental – and for all the intermediate worlds and planes of the being. In this way one can have visions that are vital, mental, overmental, supramental, etc.

On the other hand, Sri Aurobindo tells us that what is termed a hallucination is the reflection in the mind or the physical senses of that which is beyond our mind and our ordinary senses; it is therefore not a direct vision, but a reflected image which is usually not understood or explained. This character of uncertainty produces an impression of unreality and gives rise to all kinds of superstition. This is also why “serious” people, or people who think themselves serious, do not accord any value to these phenomena and call them hallucinations. And yet, in those who are interested in occult phenomena, this type of perception often precedes the emergence of the capacity of vision which may be in course of formation. But you must guard against mistaking this for true vision. For, I repeat, these phenomena occur most often in a state of almost complete ignorance

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and are too frequently accompanied by much error and wrong interpretation; not to mention the cases of unscrupulous people, who introduce into the account they give of their experiences many details and particulars not actually there, thus justifying the discredit with which these phenomena are received by rational and thoughtful people.

 So we shall reserve the word “vision” for experiences that occur in awareness and sincerity. Nevertheless, in both cases, in “hallucination” as well as in vision, what is seen does correspond to something quite real, although it is sometimes much deformed in the transcription. 

20 January 1960  

16 – Do not like so many modern disputants smother thought under polysyllables or charm inquiry to sleep by the spell of formulas and cant words. Search always; find out the reason for things which seem to the hasty glance to be mere chance or illusion.

How can we find out the reason for things? If we try to do it with the mind, will it not be yet another illusion screening the Truth?

There are many planes or zones of the mind, from the plane of the physical mind, the lower zone of ordinary thoughts, full of error and ignorance and falsehood, to the plane of the higher mind which receives, in the form of intuitions, the rays of the supramental truth. Between these two extremes there is a gradation of countless intermediate planes that are superimposed one upon another and which influence each other. In one of the lower zones lies the practical reason, the common sense of which man is so proud and which, for ordinary minds, appears to be the expression of wisdom, although it still works wholly in the field of ignorance. To this region of practical reason belong the 

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“polysyllables” of which Sri Aurobindo speaks, the commonplaces and clichés, all the ready-made phrases which run about in the mental atmosphere from one brain to another and which people repeat when they want to appear knowledgeable, or when they think themselves wise.

 Sri Aurobindo puts us on our guard against this trite and inferior way of thinking when we are faced with a new or unexpected phenomenon and try to explain it. He tells us to search always, untiringly, using our highest intelligence, the intelligence which thirsts to know the true cause of things, and to go on searching without being satisfied by facile and popular explanations, until we have discovered a more subtle and truer truth. Then at the same time we shall find that behind everything, even what seems to be chance and illusion, there is a conscious will at work to express the Supreme Vision.  

27 January 1960

17 – Someone was laying down that God must be this or that or He would not be God. But it seemed to me that I can only know what God is and I do not see how I can tell Him what He ought to be. For what is the standard by which we can judge Him? These judgments are the follies of our egoism.

Is it possible to know God, even with one's physical mind, once one has experienced identification?

After consciously identifying itself with the Divine, the entire being even in its external parts – mental, vital and physical – undergoes the consequences of this identification, and a change occurs which is sometimes even perceptible in the physical appearance. An influence is at work on the thoughts, the feelings, the sensations and even the actions. Sometimes, in all its movements, the being has a concrete and constant impression of 

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the Divine Presence and its action through the outer instrument. But one cannot say that the physical mind knows God, for the very way of knowing that is characteristic of the mind is foreign to the Divine; one could even say that it is contrary to it. The physical mind itself can receive the divine influence and be transformed by it, but so long as it remains the physical mind, it can neither understand nor explain God, much less know Him; for to know God one must be identified with Him and for that the physical mind must cease to be what it is now, and consequently cease to be the physical mind.

 The capacity to know God can be achieved in the lower triplicity – the mind, the vital and the physical – only with the supramental transformation, and this comes only just before the ultimate realisation which consists in becoming divine.  

3 February 1960

18 – Chance is not in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing and disfigurement of a truth.

What does this mean: “the idea of illusion is itself an illusion”?

We live in an illusion; no thoughtful person can deny this. But according to some people, behind the illusion that we see and live there exists nothing; there is nothingness, emptiness. Whereas others tell us that what we see and feel, the life we live, is a deceptive and illusory appearance behind which, beyond which, within which, there is a Reality, an eternal Truth which we do not see in our present state, but which we can experience, if we take the trouble and follow the appropriate methods.

In this Aphorism, by “the idea of illusion”, Sri Aurobindo means the philosophical theory which states that the material 

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world has no real existence: it is merely an appearance created by an aberration of the ego and the senses, and when this aberration disappears the world will disappear at the same time.

 Sri Aurobindo affirms, on the contrary, that behind all appearances, even the most illusory, there is a truth, a conscious will that presides over the unfolding of the universe. In this unfolding, each thing, each event, each circumstance is both the result of what has gone before and the cause of what is to follow. Chance and incoherence are only a deceptive appearance as seen by the human consciousness which is too partial and limited to see the truth of things. But this tangible and real truth exists behind all appearances and their illusory incoherence.

What Sri Aurobindo tells us is: The world is real, it is only our perception of it that is false. 

                                                                                                                        10 February 1960

19 – When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellent, but I could no longer find them.

Is there really nothing ugly and repellent in the world? Is it our reason alone that sees things in that way?

To understand truly what Sri Aurobindo means here, you must yourself have had the experience of transcending reason and establishing your consciousness in a world higher than the mental intelligence. For from up there you can see, firstly, that everything that exists in the universe is an expression of Sachchidananda (Being-Consciousness-Bliss) and therefore behind any appearance whatever, if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty. Secondly, you see that everything in the manifested universe is 

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relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.

 When you can see and feel in this way, you immediately become aware of the extreme relativity of these impressions and their unreality from the absolute point of view. However, so long as we dwell in the rational consciousness, it is, in a way, natural that everything that offends our aspiration for perfection, our will for progress, everything we seek to transcend and surmount, should seem ugly and repellent to us, since we are in search of a greater ideal and we want to rise higher.

And yet it is still only a half-wisdom which is very far from the true wisdom, a wisdom that appears wise only in the midst of ignorance and unconsciousness.

In the Truth everything is different, and the Divine shines in all things.  

17 February 1960

20 – God had opened my eyes; for I saw the nobility of the vulgar, the attractiveness of the repellent, the perfection of the maimed and the beauty of the hideous.

This Aphorism is the complement and almost an explanation of the previous one.

Once again, Sri Aurobindo tells us clearly that behind the appearances there is a sublime Reality which is, one may say, the luminous opposite of all external deformations. Thus, when the inner eyes are open to this divine Reality, it is seen with such power that it is able to dissolve all that normally veils it to the ordinary vision.  

24 February 1960  

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21 – Forgiveness is praised by the Christian and the Vaishnava, but for me, I ask, “What have I to forgive and whom?”

When we ask forgiveness of the Divine, does He always forgive us?

Sri Aurobindo himself gives us the Divine's answer: “Forgive whom and what?” The Lord knows that all is Himself and therefore that all actions are His and all things are Himself. To forgive, one must be other than the one who is forgiven and the thing to be forgiven must have been done by someone other than oneself.

 The truth is that when you ask forgiveness you hope that the dire consequences of what you have done will be wiped away. But that is possible only if the causes of the error you have committed have themselves disappeared. If you have made a mistake through ignorance, the ignorance must disappear. If you have made a mistake through bad will, the bad will must disappear and be replaced by goodwill. Mere regret will not do, it must be accompanied by a step forward.

For the universe is constantly evolving; nothing is at a standstill. Everything is perpetually changing, moving forward or backward. Things or acts that set us back seem bad to us, and cause confusion and disorder. The only remedy for them is a radical forward movement, a progress. This new orientation alone can annul the consequences of the backward movement.

Therefore it is not a vague and abstract forgiveness that one should ask of the Divine, but the power to make the necessary progress. For only an inner transformation can wipe out the consequences of the act.

 2 March 1960 

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22 – God struck me with a human hand; shall I say then, “I pardon Thee thy insolence, O God”?

23 – God gave me good in a blow. Shall I say, “I forgive thee, O Almighty One, the harm and the cruelty, but do it not again”?

What does this mean: “God struck me with a human hand”?

These two Aphorisms are illustrations of the affirmation of the Divine Presence in all things and all beings, and they also develop the idea which has already been touched on, that there is nothing and no one to forgive, since the Divine is the originator of all things.

This is how this sentence, “God struck me with a human hand”, should be read and understood. If you see nothing but the appearances, it is only one man hitting another. But for one who sees and knows the Truth, it is the supreme Lord who gives the blow through that human hand, and the blow necessarily does good to the one who receives it, that is to say, brings about a progress in his consciousness, for the ultimate aim of creation is to awaken all beings to the consciousness of the Divine.

Once you have understood that, the rest of the two Aphorisms is easily explained.

Are we to forgive the Lord for the good He does us, while, at the same time, asking Him not to do it again?

The self-contradiction and stupidity of such a formula are obvious.  

9 March 1960

24 – When I pine at misfortune and call it evil, or am jealous and disappointed, then I know that there is awake in me again the eternal fool. 

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What is this “misfortune” and why does it come?

If you act in order to obtain a result and if the result obtained is not the one you expected, you call this a misfortune. As a general rule, any event that is unexpected or feared is considered by ordinary minds to be a misfortune. Why does this misfortune come? In each case the reason is different; or rather, it is only after the event that the need to explain things makes us look for reasons. But most often our evaluation of circumstances is blind and mistaken. We judge in ignorance. It is only later on, sometimes very much later on, when we have the necessary perspective and view the train of events and the overall results, that we see things as they really were. Then we perceive that what seemed bad to us was in truth very useful and helped us to make the necessary progress.

 Sri Aurobindo describes the state of one who is sunk in ignorance and desire and who judges everything from the point of view of his narrow and limited ego as that of eternal fool. To be able to understand and feel things correctly one must have a universal vision and be conscious of the Divine Presence and Will in all things and in all circumstances.

Then we know that whatever happens to us is always for our good, if we take the point of view of the spirit in the unfolding of time.

16 March 1960

25 – When I see others suffer, I feel that I am unfortunate, but the wisdom that is not mine, sees the good that is coming and approves.

What is this “wisdom”?

It is the supreme wisdom, the wisdom of the Supreme. By this wisdom the present, the past and the future are all seen equally. 

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It knows the causes of all effects and the effects of all causes. The sum total of all circumstances, perceived simultaneously in their entirety, is seen by it as Nature's sublime effort to express the Divine progressively, her ascending march towards divine perfection. That is “the good that is coming”, everything tends towards that; and that is why the true wisdom approves.

For it is only our shortsightedness, our too limited perception and our misguided sensations that, for us, change into suffering what is a possibility and an opportunity for progress.

And this is proved by the fact that as soon as we understand and collaborate, suffering disappears.  

23 March 1960

26 – Sir Philip Sidney said of the criminal led out to be hanged, “There, but for the grace of God, goes Sir Philip Sidney.” Wiser, had he said, “There, by the grace of God, goes Sir Philip Sidney.”

I have not understood the meaning of this Aphorism.

Sir Philip Sidney was a statesman and a poet, but in spite of his success in life, he retained his humble nature. Seeing a criminal being taken to the gallows, he is supposed to have said the famous words which Sri Aurobindo quotes in his Aphorism and which could be paraphrased like this, “That could have happened to me too, but for the Grace of God.” Sri Aurobindo remarks that had Sir Philip Sidney been wiser he would have said, “That could have happened to me too, by the Grace of God.” For the divine Grace is everywhere, always, behind everything and every event, whatever our reaction to that thing or event may be, whether it appears good or bad, catastrophic or beneficial.

 And if Sir Philip had been a Yogi, he would have had the experience of human unity and he would have felt concretely 

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that it was himself or a part of himself which was being led to the gallows and he would have known at the same time that everything that happens happens by the Grace of the Lord.  

30 March 1960

27 – God is a great and cruel Torturer because He loves. You do not understand this, because you have not seen and played with Krishna.

What does “to play with Krishna” mean? What does “God is a great and cruel Torturer” mean?

Krishna is the immanent Divine, the Divine Presence in everyone and in all things. He is also, sovereignly, the aspect of Delight and Love of the Supreme; he is the smiling tenderness and the playful gaiety; he is at once the player, the play and all his playmates. And as both the game and its results are wholly known, conceived, willed, organised and played consciously in their entirety, there can be room for nothing but the delight of the play. Thus to see Krishna means to find the inner Godhead, to play with Krishna means to be identified with the inner Godhead and to share in his consciousness. When you achieve this state, you enter immediately into the bliss of the divine play; and the more complete the identification, the more perfect the state.

 But if some corner of the consciousness keeps the ordinary perception, the ordinary understanding, the ordinary sensation, then you see the suffering of others, you find the play that causes so much suffering very cruel and you conclude that the God who takes pleasure in such a play must be a terrible Torturer; but on the other hand, when you have had the experience of identification with the Divine, you cannot forget the immense, the wonderful love which he puts into his play, and you understand that it is the limitation of our vision that makes us judge 

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in this way, and that far from being a voluntary Torturer, he is the great beneficent love that guides the world and men, by the quickest routes, in their progressive march towards perfection, a perfection which, moreover, is always relative and is always being surpassed.

            But a day will come when this apparent suffering will no longer be required to stimulate the advance and when progress can be made more and more in harmony and delight.  

6 April 1960

28 – One called Napoleon a tyrant and imperial cutthroat; but I saw God armed striding through Europe.

Are all these wars necessary for the evolution of the earth?

At a certain stage of human development, wars are inevitable. In prehistoric times the whole of life was a war; and to the present day human history has been one long history of wars. Wars are the natural result of a state of consciousness dominated by the struggle for life and egoistic aggressiveness. And at the present time, in spite of some human efforts towards peace, there is, as yet, nothing to assure us that war is no longer an inevitable calamity. Indeed, does not a state of war, open or otherwise, exist at this moment in many parts of the world?

 Besides, everything that happens on earth necessarily leads to its progress. Thus wars are schools of courage, endurance, fearlessness; they may serve to destroy a past which refuses to disappear although its time is over, and they make room for new things. Wars can, like Kurukshetra,¹ be a way to rid the earth of a domineering or destructive race so that justice and

¹ In the Bhagavad Gita, the legendary battle-field where the Pandavas, led by Sri Krishna, and the Kauravas confronted each other 

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right may reign. They can, through the presence of danger, shake the apathy of a too tamasic¹ consciousness and awaken dormant energies. Finally they can, by contrast, and because of the horrors that accompany and follow them, drive men to seek an effective way to make such a barbarous and violent form of transformation unnecessary.

 For everything that is unnecessary to the evolution of the earth automatically ceases to exist. 

13 April 1960

You have written: “They [wars] may serve to destroy a past which refuses to disappear although its time is over, and they make room for new things.” Now that the Supermind has descended upon earth will war be necessary to change the present state of the world?

All will depend on the receptivity of nations. If they open widely and quickly to the influence of the new forces and if they change rapidly enough in their conceptions and actions, war may be avoided. But it is always threatening and always in abeyance; every error, every darkening of the consciousness increases this threat.

And yet in the last analysis everything really depends on the Divine Grace and we should look towards the future with confidence and serenity, at the same time progressing as fast as we can. 

15 April 1960  

¹ Governed by tamas, the principle of inertia and obscurity. 

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