29 – I have forgotten what vice is and what virtue; I can only see God, His play in the world and His will in humanity.

 

If everything is God's will, what is the use of personal will?

 

In the universe and more particularly upon earth everything is part of the divine plan executed by Nature and everything is necessary for its fulfilment. Personal will is one of Nature's means of action and indispensable for her working. So personal will is in a way part of God's will.

 However, to understand properly, we must first agree on the meaning that is given to the word will.

Will, as it is usually conceived, is the elaboration of a thought, to which is added a force, a power of fulfilment accompanied by an impulse to carry it out. That is the description of human will. Divine will is quite another thing. It is a vision united with a power of realisation. Divine will is omniscient and omnipotent, it is irresistible and immediate in its execution.

Human will is uncertain, often wavering, always in conflict with opposing wills. It is effective only when for some reason or other it is in accord with the will of Nature – itself a transcription of the divine will – or with the divine will itself, as a result of Grace or Yoga.

So one can say that personal will is one of the means that God uses to bring us back to Him.  

20 April 1960

 

30 – I saw a child wallowing in the dirt and the same child cleaned by his mother and resplendent, but each time I trembled before his utter purity.

 

Can a child keep this purity even when he has grown up?

 

In theory, it is not impossible, and some people born away from cities, civilisations and cultures may maintain throughout the 

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life of their earthly body this spontaneous purity, a purity of the soul that is not obscured by the mind's working.

 For the purity of which Sri Aurobindo speaks here is the purity of instinct, that obeys Nature's impulses spontaneously, never calculating, never questioning, never asking whether it is good or bad, whether what one does is right or wrong, whether it is a virtue or a sin, whether the outcome will be favourable or unfavourable. All these notions come into play when the mental ego makes its appearance and begins to take a dominant position in the consciousness and to veil the spontaneity of the soul.

In modern “civilised” life, parents and teachers, by their practical and rational “good advice”, lose no time in covering up this spontaneity which they call unconsciousness, and substituting for it a very small, very narrow, limited mental ego, withdrawn into itself, crammed with notions of misbehaviour and sin and punishment or of personal interest, calculation and profit; all of which has the inevitable result of increasing vital desires through repression, fear or self-justification.

And yet for the sake of completeness it should be added that because man is a mental being, he must necessarily in the course of his evolution leave behind this unconscious and spontaneous purity, which is very similar to the purity of the animal, and after passing through an unavoidable period of mental perversion and impurity, rise beyond the mind into the higher and luminous purity of the divine consciousness.  

27 April 1960

 

31 – What I wished or thought to be the right thing does not come about; therefore it is clear that there is no All-Wise one who guides the world but only blind Chance or a brute Causality.

 

For some people events are always contrary to what  

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they desire or aspire for or believe to be good for them. They often despair. Is this a necessity for their progress?

 

Despair is never a necessity for progress, it is always a sign of weakness and tamas; it often indicates the presence of an adverse force, that is to say, a force that is purposely acting against sadhana.¹ 

So, in all circumstances of life you must always be very careful to guard against despair. Besides, this habit of being sombre, morose, of despairing, does not truly depend on events, but on a lack of faith in the nature. One who has faith, even if only in himself, can face all difficulties, all circumstances, even the most adverse, without discouragement or despair. He fights like a man to the end. Natures that lack faith also lack endurance and courage.

Sri Aurobindo tells us that for human beings the degree of success in physical life depends on the degree of harmony between the individual and universal physical Nature. Some people have a will which is spontaneously in tune with the will of Nature, and they succeed in everything they undertake; others, on the contrary, have a will which is more or less totally out of tune with the will of cosmic Nature and they fail in everything they do or try to do.

As for the question of what is necessary for progress, in an evolving world everything is necessarily a help to progress; but individual progress extends over a considerable number of lives and through innumerable experiences. It cannot be judged on the basis of a single life between birth and death. On the whole, it is certain that the experience of a life of failure and defeat is just as useful to the soul's growth as the experience of a life of success and victory; even more so, no doubt, than the experience of an uneventful life, as human existence usually is, in which success and failure, satisfaction and disappointment, plea-

 

¹ The practice of Yoga. 

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sure and pain mingle and follow one another –  a life that seems “natural” and does not require any great effort. 

4 May 1960

 

32 – The Atheist is God playing at hide and seek with Himself; but is the Theist any other? Well, perhaps; for he has seen the shadow of God and clutched at it.

 

What does “God playing at hide and seek with Himself” mean?

 

In the game of hide and seek, one person hides and the other seeks. So God hides from the atheist who says, “God? I do not see him, I do not know where he is; therefore he does not exist.” But the atheist does not know that God is also in him; and therefore it is God who is denying his own existence. Isn't that a game? And yet a day will come when he will be brought face to face with himself and will be obliged to recognise that he exists.

 The believer thinks himself very superior to the atheist, but all that he has been able to seize of God is His shadow and he clings to this shadow imagining that it is God himself. For if he truly knew God, he would know that God is all things and in everything; then he would cease to think himself superior to anybody.

 

11 May 1960  

33 – O Thou that lovest, strike! If Thou strike me not now, I shall know that Thou lovest me not.

 

I have not understood this Aphorism very well. 

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All who aspire for the divine perfection know that the blows which the Lord deals us in His infinite love and grace are the surest and quickest way to make us progress. And the harder the blows the more they feel the greatness of the divine Love.

 Ordinary men, on the contrary, always ask God to give them an easy, pleasant and successful life. In every personal satisfaction they see a sign of divine mercy; but if on the contrary they meet with unhappiness and misfortune in life, they complain and say to God, “You do not love me.”

In opposition to this crude and ignorant attitude, Sri Aurobindo says to the divine Beloved, “Strike, strike hard, let me feel the intensity of Thy love for me.”

 

18 May 1960  

34 – O Misfortune, blessed be thou; for through thee I have seen the face of my Lover.

 

If through misfortune one sees the face of God, then it is no longer misfortune, is it?

 

Obviously, far from being a misfortune, it is a blessing. And this is precisely what Sri Aurobindo means.

 When things happen which are not what we expect, what we hope for, what we want, which are contrary to our desires, in our ignorance we call them misfortunes and lament. But if we were to become a little wiser and observe the deeper consequences of these very same events, we would find that they are leading us rapidly towards the Divine, the Beloved; whereas easy and pleasant circumstances encourage us to dally on the path, to stop along the way to pluck the flowers of pleasure which present themselves to us and which we are too weak or not sincere enough to reject resolutely, so that our march forward is not delayed.

One must already be very strong, very far along the way, to 

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be able to face success and the little enjoyments it brings without giving way. Those who can do this, those who are strong, do not run after success; they do not seek it, and accept it with indifference. For they know and appreciate the value of the lashes given by unhappiness and misfortune.

            But ultimately the true attitude, the sign and proof that we are near the goal, is a perfect equality which enables us to accept success and failure, fortune and misfortune, happiness and sorrow with the same tranquil joy; for all these things become marvellous gifts that the Lord in his infinite solicitude showers upon us.  

25 May 1960

 

35 – Men are still in love with grief; when they see one who is too high for grief or joy, they curse him and cry, “O thou insensible!” Therefore Christ still hangs on the cross in Jerusalem.

 

36 – Men are in love with sin; when they see one who is too high for vice or virtue, they curse him and cry, “O thou breaker of bonds, thou wicked and immoral one!” Therefore Sri Krishna does not live as yet in Brindavan.¹

 

I would like to have an explanation of these two Aphorisms.

 

When Christ came upon earth, he brought a message of brotherhood, love and peace. But he had to die in pain, on the cross, so that his message might be heard. For men cherish suffering and hatred and want their God to suffer with them. They wanted this when Christ came and, in spite of his teaching and sacrifice,

 

¹ The village where Sri Krishna spent his childhood, and where he danced with Radha and the other Gopis. 

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they still want it; and they are so attached to their pain that, symbolically, Christ is still bound to his cross, suffering perpetually for the salvation of men.

 As for Krishna, he came upon earth to bring freedom and delight. He came to announce to men, enslaved to Nature, to their passions and errors, that if they took refuge in the Supreme Lord they would be free from all bondage and sin. But men are very attached to their vices and virtues (for without vice there would be no virtue); they are in love with their sins and cannot tolerate anyone being free and above all error.

That is why Krishna, although immortal, is not present at Brindavan in a body at this moment.  

3 June 1960

 

37 – Some say Krishna never lived, he is a myth. They mean on earth; for if Brindavan existed nowhere, the Bhagavat¹ could not have been written.

 

Does Brindavan exist anywhere else than on earth?

 

The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler regions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.

In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.

Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.

 

¹ The story of Krishna, as related in the Bhagavat Purana. 

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So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.

Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.  

8 June 1960

 

38 – Strange! The Germans have disproved the existence of Christ; yet his crucifixion remains still a greater historic fact than the death of Caesar.

 

To what plane of consciousness did Christ belong?

 

In the Essays on the Gita Sri Aurobindo mentions the names of three Avatars, and Christ is one of them. An Avatar is an emanation of the Supreme Lord who assumes a human body on earth. I heard Sri Aurobindo himself say that Christ was an emanation of the Lord's aspect of love.

 The death of Caesar marked a decisive change in the history of Rome and the countries dependent on her. It was therefore an important event in the history of Europe.

But the death of Christ was the starting-point of a new stage in the evolution of human civilisation. This is why Sri Aurobindo tells us that the death of Christ was of greater historical significance, that is to say, it has had greater historical consequences than the death of Caesar. The story of Christ, as it has been told, is the concrete and dramatic enactment of the divine sacrifice: the Supreme Lord, who is All-Light, All-Knowledge, All-Power, All-Beauty, All-Love, All-Bliss, accepting to assume  

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human ignorance and suffering in matter, in order to help men to emerge from the falsehood in which they live and because of which they die.  

16 June 1960

 

39 – Sometimes one is led to think that only those things really matter which have never happened; for beside them most historic achievements seem almost pale and ineffective.

 

I would like to have an explanation of this Aphorism.

 

Sri Aurobindo, who had made a thorough study of history, knew how uncertain are the data which have been used to write it. Most often the accuracy of the documents is doubtful, and the information they supply is poor, incomplete, trivial and frequently distorted. As a whole, the official version of human history is nothing but a long, almost unbroken record of violent aggressions: wars, revolutions, murders or colonisations. True, some of these aggressions and massacres have been adorned with flattering terms and epithets; they have been called religious wars, holy wars, civilising campaigns; but they nonetheless remain acts of greed or vengeance.

 Rarely in history do we find the description of a cultural, artistic or philosophical outflowering.

That is why, as Sri Aurobindo says, all this makes a rather dismal picture without any deep significance. On the other hand, in the legendary accounts of things which may never have existed on earth, of events which have not been declared authentic by official knowledge, of wonderful individuals whose existence is doubted by the scholars in their dried-up wisdom, we find the crystallisation of all the hopes and aspirations of man, his love of the marvellous, the heroic and the sublime, the description of everything he would like to be and strives to become. 

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That, more or less, is what Sri Aurobindo means in his Aphorism.

22 June 1960

 

40 – There are four very great events in history, the siege of Troy, the life and crucifixion of Christ, the exile of Krishna in Brindavan and the colloquy with Arjuna on the field of Kurukshetra. The siege of Troy created Hellas, the exile in Brindavan¹ created devotional religion (for before there was only meditation and worship), Christ from his cross humanised Europe, the colloquy at Kurukshetra will yet liberate humanity. Yet it is said that none of these four events ever happened.

 

(1) Were the meditation and worship of former times the same as those of today? 

(2) What does this mean: “the colloquy at Kurukshetra will yet liberate humanity”?

 

(1) In ancient times, as in our own day, each religion had its own particular kind of meditation and worship. And yet everywhere, always, meditation is a special mode of mental activity and concentration, only the details of the practice vary. Worship is a series of ceremonies and rites that are scrupulously and exactly performed in honour of a deity.

Here Sri Aurobindo refers to the worship and meditation of ancient India, in Vedic and Vedantic times.

(2) The colloquy at Kurukshetra is the Bhagavad Gita.

Sri Aurobindo considers the message of the Gita to be the basis of the great spiritual movement which has led and will lead humanity more and more to its liberation, that is to say, to its escape from falsehood and ignorance, towards the truth.

 

¹ The child Krishna had to take refuge at Brindavan in order to escape his uncle Kansa, the tyrant king of Mathura. 

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From the time of its first appearance, the Gita has had an immense spiritual action; but with the new interpretation that Sri Aurobindo has given to it, its influence has increased considerably and has become decisive.

29 June 1960

 

41 – They say that the gospels are forgeries and Krishna a creation of the poets. Thank God then for the forgeries and bow down before the inventors.

 

What is the role of the Gospels in the life of man?

 

The Gospels were the starting-point of the Christian religion. To say what they have brought to the world it would be necessary to give a historical and psychological account of the development of the life of Christianity and the action of the Christian religion upon earth. That would take a long time and be somewhat out of place here.

 I can only say that the writers of the Gospels have tried to reproduce exactly what Christ taught and that they have in a certain measure succeeded in transmitting his message. It is a message of peace, brotherhood and love.

But it is better to keep silent about what men have done with this message.

 July 1960

 

42 – If God assigns to me my place in Hell, I do not know why I should aspire to Heaven. He knows best what is for my welfare.

 

Do Heaven and Hell exist?

 

Heaven and Hell are at once real and unreal. They both exist 

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and do not exist.

 Human thought is creative; it gives more or less lasting forms to mental, vital and even subtle physical substance. These forms are appearances rather than realities; but for those whose thoughts they are, and still more for those who believe in them, they have a concrete enough existence to give them an illusion of reality. Thus, for the believers of religions which assert the existence of a hell, a paradise, or various heavens, these places do exist objectively, and when they die they can go there for a longer or shorter period. But still these things are only impermanent mental formations; they carry no eternal truth in themselves.

I have seen the heavens and hells where some people have gone after death, and it is very difficult to make them understand that there is no truth in them. Once it took me more than a year to convince someone that his so-called hell was not hell and to get him out of it.

The hell which Sri Aurobindo speaks of here is more a state of consciousness than a place, it is a psychological condition that one creates for oneself.

Just as you can carry within you a heaven of blissful communion with the Divine, you can, if you do not take care to master the asuric¹ tendencies in your nature, also carry in your consciousness a hell of misery and desolation.

There are moments in life when everything around you, people and circumstances, is so obscure, so adverse, so ugly that all hope of a higher realisation seems to vanish. The world seems irremediably doomed to a night of cruel hatred, unconscious and obstinate ignorance and intractable bad will. Then one may say with Sri Aurobindo, “God has assigned to me a place in hell”; and, with him too, in all circumstances, however terrible they may seem, one should dwell in the peaceful joy of total surrender to the Divine and say to the Lord in all sincerity, Let Thy will be done.  

13 July 1960

¹ Of the Asuras, hostile beings of the mentalised vital plane. 

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