{"id":2087,"date":"2013-07-13T01:39:22","date_gmt":"2013-07-13T01:39:22","guid":{"rendered":"http:\/\/localhost\/?p=2087"},"modified":"2013-07-13T01:39:22","modified_gmt":"2013-07-13T01:39:22","slug":"12-delight-of-existence-the-solution-vol-21-22-the-life-divine","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/21-22-the-life-divine\/12-delight-of-existence-the-solution-vol-21-22-the-life-divine","title":{"rendered":"-12_Delight of Existence The Solution.htm"},"content":{"rendered":"
\n\n\n
\n

\n\t\t\t
\n\t\t\tChapter XII
\n<\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\t
\n\t\t\tDelight of Existence: The Solution <\/font><\/b><\/span><\/p>\n

 <\/p>\n

\n\t\t\tThe name of That is the Delight; as the Delight we must worship and seek after It.
\n\t\t\t\t<\/span>\n\t\t\t\t<\/p>\n

\n\t\t\t
\n\t\t\tKena Upanishad.<\/i>1<\/sup> <\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tI<\/font>N THIS<\/b> conception of an inalienable underlying delight of
\nexistence of which all outward or surface sensations are a positive, negative or neutral play, waves and foamings of
\nthat infinite deep, we arrive at the true solution of the problem we are examining. The self of things is an infinite indivisible
\nexistence; of that existence the essential nature or power is an infinite imperishable force of self-conscious being; and of that
\nself-consciousness the essential nature or knowledge of itself is, again, an infinite inalienable delight of being. In formlessness
\nand in all forms, in the eternal awareness of infinite and indivisible being and in the multiform appearances of finite division
\nthis self-existence preserves perpetually its self-delight. As in the apparent inconscience of Matter our soul, growing out of its
\nbondage to its own superficial habit and particular mode of self-conscious existence, discovers that infinite Conscious-Force
\nconstant, immobile, brooding, so in the apparent non-sensation of Matter it comes to discover and attune itself to an infinite
\nconscious Delight imperturbable, ecstatic, all-embracing. This delight is its own delight, this self is its own self in all; but to our
\nordinary view of self and things which awakes and moves only upon surfaces, it remains hidden, profound, subconscious. And
\nas it is within all forms, so it is within all experiences whether pleasant, painful or neutral. There too hidden, profound, subconscious, it is that which enables and compels things to remain in existence. It is the reason of that clinging to existence,
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\t1<\/sup>
\nspan style=”letter-spacing:-0.81 pt”>IV.<\/span> 6.<\/font><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 108<\/font><\/span><\/p>\n

\n

\n\t\t\tthat overmastering will-to-be, translated vitally as the instinct
\nof self-preservation, physically as the imperishability of matter, mentally as the sense of immortality which attends the formed
\nexistence through all its phases of self-development and of which even the occasional impulse of self-destruction is only a reverse
\nform, an attraction to other state of being and a consequent recoil from present state of being. Delight is existence, Delight
\nis the secret of creation, Delight is the root of birth, Delight is the cause of remaining in existence, Delight is the end of birth
\nand that into which creation ceases. “From Ananda” says the Upanishad “all existences are born, by Ananda they remain in
\nbeing and increase, to Ananda they depart.” <\/span> <\/p>\n

\n\t\t\tAs we look at these three aspects of essential Being, one in
\nreality, triune to our mental view, separable only in appearance, in the phenomena of the divided consciousness, we are able to
\nput in their right place the divergent formulae of the old philosophies so that they unite and become one, ceasing from their
\nagelong controversy. For if we regard world-existence only in its appearances and only in its relation to pure, infinite, indivisible,
\nimmutable Existence, we are entitled to regard it, describe it and realise it as
\n\t\t\tMaya. Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which
\noutlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises
\nand seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to
\nacquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the
\nphilosophical systems. <\/span> <\/p>\n

\n\t\t\tWorld is Maya. World is not unreal in the sense that it has
\nno sort of existence; for even if it were only a dream of the Self, still it would exist in It as a dream, real to It in the present
\neven while ultimately unreal. Nor ought we to say that world is unreal in the sense that it has no kind of eternal existence;
\nfor although particular worlds and particular forms may or do dissolve physically and return mentally from the consciousness<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 109<\/font><\/span><\/p>\n

\n

\n\t\t\tof manifestation into the non-manifestation, yet Form in itself,
\n\t\t\tWorld in itself are eternal. From the non-manifestation they return
\n\t\t\tinevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect
\nand apparition. Nor have we any surety that there ever was or ever will be a period in Time when no form of universe, no play
\nof being is represented to itself in the eternal Conscious-Being, but only an intuitive perception that the world that we know
\ncan and does appear from That and return into It perpetually. <\/span> <\/p>\n

\n\t\t\tStill world is Maya because it is not the essential truth of
\ninfinite existence, but only a creation of self-conscious being,
\n\t\t\t―<\/font>not a creation in the void, not a creation in nothing and out of
\nnothing, but in the eternal Truth and out of the eternal Truth of that Self-being; its continent, origin and substance are the
\nessential, real Existence, its forms are mutable formations of That to Its own conscious perception, determined by Its own
\ncreative conscious-force. They are capable of manifestation, capable of non-manifestation, capable of other-manifestation.
\nWe may, if we choose, call them therefore illusions of the infinite consciousness, thus audaciously flinging back a shadow
\nof our mental sense of subjection to error and incapacity upon that which, being greater than Mind, is beyond subjection to
\nfalsehood and illusion. But seeing that the essence and substance of Existence is not a lie and that all errors and deformations of
\nour divided consciousness represent some truth of the indivisible self-conscious Existence, we can only say that the world is not
\nessential truth of That, but phenomenal truth of Its free multiplicity and infinite superficial mutability and not truth of Its
\nfundamental and immutable Unity. <\/span> <\/p>\n

\n\t\t\tIf, on the other hand, we look at world-existence in relation
\nto consciousness only and to force of consciousness, we may regard, describe and realise it as a movement of Force obeying
\nsome secret will or else some necessity imposed on it by the very existence of the Consciousness that possesses or regards
\nit. It is then the play of Prakriti, the executive Force, to satisfy Purusha, the regarding and enjoying Conscious-Being or it is the<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 110<\/font><\/span><\/p>\n

\n

\n\t\t\tplay of Purusha reflected in the movements of Force and with
\nthem identifying himself. World, then, is the play of the Mother of things moved to cast Herself for ever into infinite forms and
\navid of eternally outpouring experiences. <\/span> <\/p>\n

\n\t\t\tAgain if we look at World-Existence rather in its relation
\nto the self-delight of eternally existent being, we may regard, describe and realise it as Lila, the play, the child’s joy, the
\npoet’s joy, the actor’s joy, the mechanician’s joy of the Soul of things eternally young, perpetually inexhaustible, creating and
\nre-creating Himself in Himself for the sheer bliss of that self-creation, of that self-representation,
\n\t\t\t―<\/font>Himself the play, Himself
\nthe player, Himself the playground. These three generalisations of the play of existence in its relation to the eternal and stable, the
\nimmutable Sachchidananda, starting from the three conceptions of Maya, Prakriti and Lila and representing themselves in our
\nphilosophical systems as mutually contradictory philosophies, are in reality perfectly consistent with each other, complementary and necessary in their totality to an integral view of life and the world. The world of which we are a part is in its most
\nobvious view a movement of Force; but that Force, when we penetrate its appearances, proves to be a constant and yet always
\nmutable rhythm of creative consciousness casting up, projecting in itself phenomenal truths of its own infinite and eternal being;
\nand this rhythm is in its essence, cause and purpose a play of the infinite delight of being ever busy with its own innumerable
\n\t\t\tself-representations. This triple or triune view must be the
\n\t\t\tstarting-point for all our understanding of the universe. <\/span> <\/p>\n

\n\t\t\tSince, then, eternal and immutable delight of being moving out into
\n\t\t\tinfinite and variable delight of becoming is the root of the whole
\n\t\t\tmatter, we have to conceive one indivisible conscious Being behind
\n\t\t\tall our experiences supporting them by its inalienable delight and
\n\t\t\teffecting by its movement the variations of pleasure, pain and
\n\t\t\tneutral indifference in our sensational existence. That is our real self; the mental being subject to the triple vibration can only be a representation of our real self put in front
\nfor the purposes of that sensational experience of things which is the first rhythm of our divided consciousness in its response<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 111<\/font><\/span><\/p>\n

\n

\n\t\t\tand reaction to the multiple contacts of the universe. It is an
\nimperfect response, a tangled and discordant rhythm preparing and preluding the full and unified play of the conscious Being in
\nus; it is not the true and perfect symphony that may be ours if we can once enter into sympathy with the One in all variations
\nand attune ourselves to the absolute and universal diapason. <\/span> <\/p>\n

\n\t\t\tIf this view be right, then certain consequences inevitably
\nimpose themselves. In the first place, since in our depths we ourselves are that One, since in the reality of our being we are
\nthe indivisible All-Consciousness and therefore the inalienable All-Bliss, the disposition of our sensational experience in the
\nthree vibrations of pain, pleasure and indifference can only be a superficial arrangement created by that limited part of ourselves
\nwhich is uppermost in our waking consciousness. Behind there must be something in us,
\n\t\t\t―<\/font>much vaster, profounder, truer than
\nthe superficial consciousness, ―<\/font>which takes delight impartially in all experiences; it is that delight which secretly supports the
\nsuperficial mental being and enables it to persevere through all labours, sufferings and ordeals in the agitated movement of the
\nBecoming. That which we call ourselves is only a trembling ray on the surface; behind is all the vast subconscient, the vast
\nsuperconscient profiting by all these surface experiences and imposing them on its external self which it exposes as a sort of
\nsensitive covering to the contacts of the world; itself veiled, it receives these contacts and assimilates them into the values of
\na truer, a profounder, a mastering and creative experience. Out of its depths it returns them to the surface in forms of strength,
\ncharacter, knowledge, impulsion whose roots are mysterious to us because our mind moves and quivers on the surface and has
\nnot learned to concentrate itself and live in the depths. <\/span> <\/p>\n

\n\t\t\tIn our ordinary life this truth is hidden from us or only dimly
\nglimpsed at times or imperfectly held and conceived. But if we learn to live within, we infallibly awaken to this presence within
\nus which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master
\n\t\t\t―<\/font>a presence
\nwhich, if it is not the Lord Himself, is the radiation of the Lord within. We are aware of it within supporting and helping the<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 112<\/font><\/span><\/p>\n

\n

\n\t\t\tapparent and superficial self and smiling at its pleasures and
\npains as at the error and passion of a little child. And if we can go back into ourselves and identify ourselves, not with our
\nsuperficial experience, but with that radiant penumbra of the Divine, we can live in that attitude towards the contacts of the
\nworld and, standing back in our entire consciousness from the pleasures and pains of the body, vital being and mind, possess
\nthem as experiences whose nature being superficial does not touch or impose itself on our core and real being. In the entirely
\n\t\t\texpressive Sanskrit terms, there is an
\nā<\/font>nandamaya
\n<\/i>behind the
\nmanomaya<\/i>, a vast Bliss-Self behind the limited mental self, and the
\n\t\t\tlatter is only a shadowy image and disturbed reflection of the
\n\t\t\tformer. The truth of ourselves lies within and not on the surface.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tAgain this triple vibration of pleasure, pain, indifference, being superficial, being an arrangement and result of our imperfect
\nevolution, can have in it no absoluteness, no necessity. There is no real obligation on us to return to a particular contact a particular response of pleasure, pain or neutral reaction, there is only an obligation of habit. We feel pleasure or pain in a particular
\ncontact because that is the habit our nature has formed, because that is the constant relation the recipient has established with the
\ncontact. It is within our competence to return quite the opposite response, pleasure where we used to have pain, pain where we
\nused to have pleasure. It is equally within our competence to accustom the superficial being to return instead of the mechanical reactions of pleasure, pain and indifference that free reply of inalienable delight which is the constant experience of the true
\nand vast Bliss-Self within us. And this is a greater conquest, a still deeper and more complete self-possession than a glad and
\ndetached reception in the depths of the habitual reactions on the surface. For it is no longer a mere acceptance without subjection,
\na free acquiescence in imperfect values of experience, but enables us to convert imperfect into perfect, false into true values,
\n\t\t\t―<\/font>the
\nconstant but veritable delight of the Spirit in things taking the place of the dualities experienced by the mental being.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIn the things of the mind this pure habitual relativity of the<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 113<\/font><\/span><\/p>\n

\n

\n\t\t\treactions of pleasure and pain is not difficult to perceive. The
\nnervous being in us, indeed, is accustomed to a certain fixedness, a false impression of absoluteness in these things. To it victory,
\nsuccess, honour, good fortune of all kinds are pleasant things in themselves, absolutely, and must produce joy as sugar must taste
\nsweet; defeat, failure, disappointment, disgrace, evil fortune of all kinds are unpleasant things in themselves, absolutely, and
\nmust produce grief as wormwood must taste bitter. To vary these responses is to it a departure from fact, abnormal and morbid;
\nfor the nervous being is a thing enslaved to habit and in itself the means devised by Nature for fixing constancy of reaction,
\nsameness of experience, the settled scheme of man’s relations to life. The mental being on the other hand is free, for it is the
\nmeans she has devised for flexibility and variation, for change and progress; it is subject only so long as it chooses to remain
\nsubject, to dwell in one mental habit rather than in another or so long as it allows itself to be dominated by its nervous instrument.
\nIt is not bound to be grieved by defeat, disgrace, loss: it can meet these things and all things with a perfect indifference; it can even
\nmeet them with a perfect gladness. Therefore man finds that the more he refuses to be dominated by his nerves and body, the
\nmore he draws back from implication of himself in his physical and vital parts, the greater is his freedom. He becomes the master
\nof his own responses to the world’s contacts, no longer the slave of external touches.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIn regard to physical pleasure and pain, it is more difficult to apply the universal truth; for this is the very domain of the nerves
\nand the body, the centre and seat of that in us whose nature is to be dominated by external contact and external pressure. Even
\nhere, however, we have glimpses of the truth. We see it in the fact that according to the habit the same physical contact can
\nbe either pleasurable or painful, not only to different individuals, but to the
\n\t\t\tsame individual under different conditions or at different stages of
\n\t\t\this development. We see it in the fact that men in periods of great
\n\t\t\texcitement or high exaltation remain physically indifferent to pain
\n\t\t\tor unconscious of pain under contacts which ordinarily would inflict severe torture or suffering.<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 114<\/font><\/span><\/p>\n

\n

\n\t\t\tIn many cases it is only when the nerves are able to reassert
\nthemselves and remind the mentality of its habitual obligation to suffer that the sense of suffering returns. But this return to the
\nhabitual obligation is not inevitable; it is only habitual. We see that in the phenomena of hypnosis not only can the hypnotised
\n\t\t\tsubject be successfully forbidden to feel the pain of a wound or
\n\t\t\tpuncture when in the abnormal state, but can be prevented with equal
\n\t\t\tsuccess from returning to his habitual reaction of suffering when he
\n\t\t\tis awakened. The reason of this phenomenon is perfectly simple; it is because the hypnotiser suspends the habitual waking consciousness which is the slave of nervous habits and
\nis able to appeal to the subliminal mental being in the depths, the inner mental being who is master, if he wills, of the nerves
\nand the body. But this freedom which is effected by hypnosis abnormally, rapidly, without true possession, by an alien will,
\nmay equally be won normally, gradually, with true possession, by one’s own will so as to effect partially or completely a victory
\nof the mental being over the habitual nervous reactions of the body.
\n<\/span>\n<\/p>\n

\n\t\t\tPain of mind and body is a device of Nature, that is to say, of Force in her works, meant to subserve a definite transitional end
\nin her upward evolution. The world is from the point of view of the individual a play and complex shock of multitudinous
\nforces. In the midst of this complex play the individual stands as a limited constructed being with a limited amount of force
\nexposed to numberless shocks which may wound, maim, break up or disintegrate the construction which he calls himself. Pain is
\nin the nature of a nervous and physical recoil from a dangerous or harmful contact; it is a part of what the Upanishad calls
\njugupsā<\/font><\/i>, the shrinking of the limited being from that which is
\nnot himself and not sympathetic or in harmony with himself, its impulse of self-defence against “others”. It is, from this point of
\nview, an indication by Nature of that which has to be avoided or, if not successfully avoided, has to be remedied. It does not come
\ninto being in the purely physical world so long as life does not enter into it; for till then mechanical methods are sufficient. Its
\noffice begins when life with its frailty and imperfect possession of <\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 115<\/font><\/span><\/p>\n

\n

\n\t\t\tMatter enters on the scene; it grows with the growth of Mind in
\nlife. Its office continues so long as Mind is bound in the life and body which it is using, dependent upon them for its knowledge
\nand means of action, subjected to their limitations and to the egoistic impulses and aims which are born of those limitations.
\nBut if and when Mind in man becomes capable of being free, unegoistic, in harmony with all other beings and with the play
\nof the universal forces, the use and office of suffering diminishes,
\nits <\/span> raison d’\u00eatre<\/span> <\/span>
\n<\/i>must finally cease to be and it can only continue as an atavism of Nature, a habit that has survived its use, a
\npersistence of the lower in the as yet imperfect organisation of the higher. Its eventual elimination must be an essential point in
\nthe destined conquest of the soul over subjection to Matter and egoistic limitation in Mind.
\n\t\t\t<\/span><\/span>\n\t\t\t<\/p>\n

\n\t\t\tThis elimination is possible because pain and pleasure themselves are currents, one imperfect, the other perverse, but still
\ncurrents of the delight of existence. The reason for this imperfection and this perversion is the self-division of the being
\nin his consciousness by measuring and limiting Maya and in consequence an egoistic and piecemeal instead of a universal
\nreception of contacts by the individual. For the universal soul all things and all contacts of things carry in them an essence
\nof delight best described by the Sanskrit aesthetic term,
\nrasa<\/i>, which means at once sap or essence of a thing and its taste. It
\nis because we do not seek the essence of the thing in its contact with us, but look only to the manner in which it affects our
\ndesires and fears, our cravings and shrinkings that grief and pain, imperfect and transient pleasure or indifference, that is to
\nsay, blank inability to seize the essence, are the forms taken by the Rasa. If we could be entirely disinterested in mind and heart and
\nimpose that detachment on the nervous being, the progressive elimination of these imperfect and perverse forms of Rasa would
\nbe possible and the true essential taste of the inalienable delight of existence in all its variations would be within our reach. We
\nattain to something of this capacity for variable but universal delight in the aesthetic reception of things as represented by
\nArt and Poetry, so that we enjoy there the Rasa or taste of the<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 116<\/font><\/span><\/p>\n

\n

\n\t\t\tsorrowful, the terrible, even the horrible or repellent;2<\/sup> and the
\nreason is because we are detached, disinterested, not thinking
\nof ourselves or of self-defence (jugupsā<\/font><\/i>), but only of the thing and its essence. Certainly, this aesthetic reception of contacts is
\nnot a precise image or reflection of the pure delight which is supramental and supra-aesthetic; for the latter would eliminate
\nsorrow, terror, horror and disgust with their cause while the former admits them: but it represents partially and imperfectly
\none stage of the progressive delight of the universal Soul in things in its manifestation and it admits us in one part of our nature
\nto that detachment from egoistic sensation and that universal attitude through which the one Soul sees harmony and beauty
\nwhere we divided beings experience rather chaos and discord. The full liberation can come to us only by a similar liberation
\nin all our parts, the universal aesthesis, the universal standpoint of knowledge, the universal detachment from all things and yet
\nsympathy with all in our nervous and emotional being. <\/span> <\/p>\n

\n\t\t\tSince the nature of suffering is a failure of the conscious-force
\n\t\t\tin us to meet the shocks of existence and a consequent shrinking and
\n\t\t\tcontraction and its root is an inequality of that receptive and possessing force due to our self-limitation by egoism consequent on the ignorance of our true Self, of Sachchidananda,
\nthe elimination of suffering must first proceed by the substitution of
\ntitiksā<\/font><\/i>, the facing, enduring and conquest of all shocks
\nof existence for
\njugupsā<\/font><\/i>, the shrinking and contraction: by this endurance and conquest we proceed to an equality which may be
\neither an equal indifference to all contacts or an equal gladness in all contacts; and this equality again must find a firm foundation
\nin the substitution of the Sachchidananda consciousness which is All-Bliss for the ego-consciousness which enjoys and suffers.
\nThe Sachchidananda consciousness may be transcendent of the universe and aloof from it, and to this state of distant Bliss
\nthe path is equal indifference; it is the path of the ascetic. Or the Sachchidananda consciousness may be at once transcendent
\nand universal; and to this state of present and all-embracing <\/span> <\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\t2<\/sup> So termed in Sanskrit Rhetoric, the
\nkarun<\/font>a<\/i>,
\nbhayā<\/font>naka
\n<\/i>and
\nbībhatsa
\n<\/i>Rasas.<\/font><\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 117<\/font><\/span><\/p>\n

\n

\n\t\t\tBliss the path is surrender and loss of the ego in the universal
\nand possession of an all-pervading equal delight; it is the path of the ancient Vedic sages. But neutrality to the imperfect touches
\nof pleasure and the perverse touches of pain is the first direct and natural result of the soul’s self-discipline and the conversion
\nto equal delight can, usually, come only afterwards. The direct transformation of the triple vibration into Ananda is possible,
\nbut less easy to the human being. <\/span> <\/p>\n

\n\t\t\tSuch then is the view of the universe which arises out of the
\nintegral Vedantic affirmation. An infinite, indivisible existence all-blissful in its pure self-consciousness moves out of its fundamental purity into the varied play of Force that is consciousness, into the movement of Prakriti which is the play of Maya. The
\ndelight of its existence is at first self-gathered, absorbed, subconscious in the basis of the physical universe; then emergent
\nin a great mass of neutral movement which is not yet what we call sensation; then further emergent with the growth of mind
\nand ego in the triple vibration of pain, pleasure and indifference originating from the limitation of the force of consciousness
\nin the form and from its exposure to shocks of the universal Force which it finds alien to it and out of harmony with its own
\nmeasure and standard; finally, the conscious emergence of the full Sachchidananda in its creations by universality, by equality,
\nby self-possession and conquest of Nature. This is the course and movement of the world.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tIf it then be asked why the One Existence should take delight in such a movement, the answer lies in the fact that all possibilities are inherent in Its infinity and that the delight of existence
\n\t\t\t―<\/font>in its mutable becoming, not in its immutable being,
\n\t\t\t―<\/font>lies
\nprecisely in the variable realisation of its possibilities. And the possibility worked out here in the universe of which we are a
\npart, begins from the concealment of Sachchidananda in that which seems to be
\n\t\t\tits own opposite and its self-finding even amid the terms of that
\n\t\t\topposite. Infinite being loses itself in the appearance of non-being
\n\t\t\tand emerges in the appearance of a finite Soul; infinite
\n\t\t\tconsciousness loses itself in the appearance of a vast indeterminate inconscience and emerges in the<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 118<\/font><\/span><\/p>\n

\n

\n\t\t\tappearance of a superficial limited consciousness; infinite
\n\t\t\tself-sustaining Force loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance
\nof a world; infinite Delight loses itself in the appearance of an insensible Matter and emerges in the appearance of a discordant
\nrhythm of varied pain, pleasure and neutral feeling, love, hatred and indifference; infinite unity loses itself in the appearance of
\na chaos of multiplicity and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and
\ndevouring each other. In this creation the real Sachchidananda has to emerge. Man, the individual, has to become and to live
\nas a universal being; his limited mental consciousness has to widen to the superconscient unity in which each embraces all;
\nhis narrow heart has to learn the infinite embrace and replace its lusts and discords by universal love and his restricted vital being
\nto become equal to the whole shock of the universe upon it and capable of universal delight; his very physical being has to know
\nitself as no separate entity but as one with and sustaining in itself the whole flow of the indivisible Force that is all things; his whole
\nnature has to reproduce in the individual the unity, the harmony, the oneness-in-all of the supreme Existence-Consciousness-Bliss.
\n\t\t\t<\/span>\n\t\t\t<\/p>\n

\n\t\t\tThrough all this play the secret reality is always one and the same delight of existence,
\n\t\t\t―<\/font>the same in the delight of the
\nsubconscious sleep before the emergence of the individual, in the delight of the struggle and all the varieties, vicissitudes, perversions, conversions, reversions of the effort to find itself amid the mazes of the half-conscious dream of which the individual
\nis the centre, and in the delight of the eternal superconscient self-possession into which the individual must wake and there
\nbecome one with the indivisible Sachchidananda. This is the play of the One, the Lord, the All as it reveals itself to our liberated
\nand enlightened knowledge from the conceptive standpoint of this material universe.<\/span><\/p>\n

 <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 119<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XII   Delight of Existence: The Solution   The name of That is the Delight; as the Delight we must worship and seek after…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-2087","post","type-post","status-publish","format-standard","hentry","category-21-22-the-life-divine","wpcat-45-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2087","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2087"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2087\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2087"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2087"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2087"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}