{"id":2577,"date":"2013-07-13T01:42:32","date_gmt":"2013-07-13T01:42:32","guid":{"rendered":"http:\/\/localhost\/?p=2577"},"modified":"2013-07-13T01:42:32","modified_gmt":"2013-07-13T01:42:32","slug":"67-bhakti-vol-12-essays-divine-and-human","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/12-essays-divine-and-human\/67-bhakti-vol-12-essays-divine-and-human","title":{"rendered":"-67_Bhakti.html"},"content":{"rendered":"
\n\n\n
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Bhakti<\/b><\/span><\/p>\n

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Bhakti<\/b><\/span><\/font><\/p>\n

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407. I am not a Bhakta, for I have not renounced the world for
\nGod. How can I renounce what He took from me by force and gave back to me against my will? These things are too hard for
\nme.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

408. I am not a Bhakta, I am not a Jnani, I am not a worker for
\nthe Lord. What am I then? A tool in the hands of my Master, a flute blown upon by the divine Herd-Boy, a leaf driven by the
\nbreath of the Lord.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

409. Devotion is not utterly fulfilled till it becomes action and
\nknowledge. If thou pursuest after God and canst overtake Him, let Him not go till thou hast His reality. If thou hast hold of His
\nreality, insist on having also His totality. The first will give thee divine knowledge, the second will give thee divine works and a
\nfree and perfect joy in the universe.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

410. Others boast of their love for God. My boast is that I did
\nnot love God; it was He who loved me and sought me out and forced me to belong to Him.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

411. After I knew that God was a woman, I learned something from far-off about love; but it was only when I became a woman
\nand served my Master and Paramour that I knew love utterly.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

412. To commit adultery with God is the perfect experience for
\nwhich the world was created.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

413. To fear God really is to remove oneself to a distance from
\nHim, but to fear Him in play gives an edge to utter delightfulness.   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 481<\/font><\/span><\/p>\n

\n

\n

414. The Jew invented the God-fearing man; India the
\n\tGod-knower and God-lover. <\/span> <\/p>\n

\n

 <\/p>\n

\n

\t415. The servant of God was born in Judaea, but he came to
\nmaturity among the Arabs. India’s joy is in the servant-lover.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t416. Perfect love casts out fear; but still keep thou some tender
\nshadow and memory of the exile and it will make the perfection more perfect.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t417. Thy soul has not tasted God’s entire delight, if it has never had the joy of being His enemy, opposing His designs
\nand engaging with Him in mortal combat.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t418. If you cannot make God love you, make Him fight you. If
\nHe will not give you the embrace of the lover, compel Him to give you the embrace of the wrestler.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t419. My soul is the captive of God, taken by Him in battle; it still remembers the war, though so far from it, with delight and
\nalarm and wonder.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t420. Most of all things on earth I hated pain till God hurt
\nand tortured me; then it was revealed to me that pain is only a perverse and recalcitrant shape of excessive delight.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t421. There are four stages in the pain God gives to us; when it is only pain; when it is pain that causes pleasure; when it is pain
\nthat is pleasure; and when it is purely a fiercer form of delight.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\t422. Even when one has climbed up into those levels of bliss
\nwhere pain vanishes, it still survives disguised as intolerable ecstasy.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

423. When I was mounting upon ever higher crests of His joy, I asked myself whether there was no limit to the increase of bliss
\nand almost I grew afraid of God’s embraces.   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 482<\/font><\/span><\/p>\n

\n

\n

424. The next greatest rapture to the love of God, is the love of
\nGod in men; there, too, one has the joy of multiplicity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

425. For monogamy may be the best for the body, but the soul
\nthat loves God in men dwells here always as the boundless & ecstatic polygamist; yet all the time\u2014that is the secret\u2014it is in
\nlove with only one being.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

426. The whole world is my seraglio and every living being and
\ninanimate existence in it is the instrument of my rapture.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

427. I did not know for some time whether I loved Krishna best
\nor Kali; when I loved Kali, it was loving myself, but when I loved Krishna, I loved another, and still it was my Self with whom I
\nwas in love. Therefore I came to love Krishna better even than Kali.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

428. What is the use of admiring Nature or worshipping her as a Power, a Presence and a goddess? What is the use, either,
\nof appreciating her aesthetically or artistically? The secret is to enjoy her with the soul as one enjoys a woman with the body.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

429. When one has the vision in the heart, everything, Nature and Thought and Action, ideas and occupations and tastes and
\nobjects become the Beloved and are a source of ecstasy.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

430. The philosophers who reject the world as Maya, are very
\nwise and austere and holy; but I cannot help thinking sometimes that they are also just a little stupid and allow God to cheat them
\ntoo easily.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

431. For my part, I think I have a right to insist on God giving
\nHimself to me in the world as well as out of it. Why did He make it at all, if He wanted to escape that obligation?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

432. The Mayavadin talks of my Personal God as a dream and prefers to dream of Impersonal Being; the Buddhist puts that
\n   
\n\t\t\t<\/span> <\/p>\n

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\n\t\t\t
\n\t\t\tPage \u2013 482<\/font><\/span><\/p>\n

\n

\n

aside too as a fiction and prefers to dream of Nirvana and the
\nbliss of nothingness. Thus all the dreamers are busy reviling each other’s visions and parading their own as the panacea. What the
\nsoul utterly rejoices in, is for thought the ultimate reality.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

433. Beyond Personality the Mayavadin sees indefinable Existence; I followed him there and found my Krishna beyond in indefinable Personality.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

434. When I first met Krishna, I loved Him as a friend and playmate till He deceived me; then I was indignant and could
\nnot forgive Him. Afterwards I loved Him as a lover and He still deceived me; I was again and much more indignant, but this
\ntime I had to pardon.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

435. After offending, He forced me to pardon Him not by
\nreparation, but by committing fresh offences.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

436. So long as God tried to repair His offences against me, we
\nwent on periodically quarrelling; but when He found out His mistake, the quarrelling stopped, for I had to submit to Him
\nentirely.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

437. When I saw others than Krishna and myself in the world,
\nI kept secret God’s doings with me; but since I began to see Him and myself everywhere, I have become shameless and garrulous.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

438. All that my Lover has, belongs to me. Why do you abuse me for showing off the ornaments He has given to me?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

439. My Lover took His crown and royal necklace from His head and neck and clothed me with them; but the disciples of
\nthe saints and the prophets abused me and said, “He is hunting after siddhis.”
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

440. I did my Lover’s commands in the world & the will of my Captor; but they cried, “Who is this corruptor of youth, this
\ndisturber of morals?”   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 484<\/font><\/span><\/p>\n

\n

\n

441. If I cared even for your praise, O ye saints, if I cherished my
\nreputation, O ye prophets, my Lover would never have taken me into His bosom and given me the freedom of His secret
\nchambers.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

442. I was intoxicated with the rapture of my Lover and I threw
\nthe robe of the world from me even in the world’s highways. Why should I care that the worldlings mock and the Pharisees turn
\ntheir faces?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

443. To thy lover, O Lord, the railing of the world is wild honey
\nand the pelting of stones by the mob is summer rain on the body. For is it not Thou that railest and peltest, and is it not Thou in
\nthe stones that strikest and hurtest me?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

444. There are two things in God which men call evil, that
\nwhich they cannot understand at all and that which they misunderstand and, possessing, misuse; it is only what they grope
\nafter half-vainly and dimly understand that they call good and holy. But to me all things in Him are lovable.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

445. They say, O my God, that I am mad because I see no fault in Thee; but if I am indeed mad with Thy love, I do not wish to
\nrecover my sanity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

446. “Errors, falsehoods, stumblings!” they cry. How bright
\nand beautiful are Thy errors, O Lord! Thy falsehoods save Truth alive; by Thy stumblings the world is perfected.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

447. Life, Life, Life, I hear the passions cry; God, God, God, is the soul’s answer. Unless thou seest and lovest Life as God only,
\nthen is Life itself a sealed joy to thee.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

448. “He loves her”, the senses say; but the soul says “God
\nGod God”. That is the all-embracing formula of existence.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

449. If thou canst not love the vilest worm and the foulest of
\n   
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\n\t\t\tPage \u2013 485<\/font><\/span><\/p>\n

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criminals, how canst thou believe that thou hast accepted God
\nin thy spirit?
\n\t\t\t<\/span> <\/p>\n

\n

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\n

450. To love God, excluding the world, is to give Him an intense
\nbut imperfect adoration.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

451. Is love only a daughter or handmaid of jealousy? If Krishna
\nloves Chandrabali, why should I not love her also?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

452. Because thou lovest God only, thou art apt to claim that
\nHe should love thee rather than others; but this is a false claim contrary to right & the nature of things. For He is the One but
\nthou art of the many. Rather become one in heart & soul with all beings, then there will be none in the world but thou alone
\nfor Him to love.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

453. My quarrel is with those who are foolish enough not to
\nlove my Lover, not with those who share His love with me.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

454. In those whom God loves, have delight; on those whom
\nHe pretends not to love, take pity.<\/span><\/p>\n

\n

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\n

\t455. Dost thou hate the atheist because he does love not God?
\nThen shouldst thou be disliked because thou dost not love God perfectly.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

456. There is one thing especially in which creeds and churches surrender themselves to the devil, and that is in their anathemas.
\nWhen the priest chants Anathema Maranatha, then I see a devil worshipper praying.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

457. No doubt, when the priest curses, he is crying to God; but it is the God of anger and darkness to whom he devotes himself
\nalong with his enemy; for as he approaches God, so shall God receive him.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

458. I was much plagued by Satan, until I found that it was   
\n\t\t\t<\/span> <\/p>\n

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God who was tempting me; then the anguish of him passed out
\nof my soul for ever.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

459. I hated the devil and was sick with his temptations and
\ntortures; and I could not tell why the voice in his departing words was so sweet that when he returned often and offered himself to
\nme, it was with sorrow I refused him. Then I discovered it was Krishna at His tricks and my hate was changed into laughter.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

460. They explained the evil in the world by saying that Satan had prevailed against God; but I think more proudly of my
\nBeloved. I believe that nothing is done but by His will in heaven or hell, on earth or on the waters.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

461. In our ignorance we are like children proud of our success in walking erect and unaided and too eager to be aware of
\nthe mother’s steadying touch on the shoulder. When we wake, we look back and see that God was leading and upholding us
\nalways.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

462. At first whenever I fell back into sin, I used to weep and
\nrage against myself and against God for having suffered it. Afterwards it was as much as I could dare to ask, “Why hast thou
\nrolled me again in the mud, O my playfellow?” Then even that came to my mind to seem too bold and presumptuous; I could
\nonly get up in silence, look at him out of the corner of my eyes\u2014and clean myself.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

463. God has so arranged life that the world is the soul’s husband; Krishna its divine paramour. We owe a debt of service to
\nthe world and are bound to it by a law, a compelling opinion, and a common experience of pain and pleasure, but our heart’s
\nworship and our free and secret joy are for our Lover.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

464. The joy of God is secret and wonderful; it is a mystery and
\na rapture at which common sense makes mouths of mockery;   
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\n

\n

but the soul that has once tasted it, can never renounce, whatever
\nworldly disrepute, torture and affliction it may bring us.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

465. God, the world Guru, is wiser than thy mind; trust Him
\nand not that eternal self-seeker & arrogant sceptic.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

466. The sceptic mind doubts always because it cannot understand, but the faith of the God-lover persists in knowing although it cannot understand. Both are necessary to our darkness, but there can be no doubt which is the mightier. What I cannot understand now, I shall some day master, but if I lose
\nfaith & love, I fall utterly from the goal which God has set before me.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

467. I may question God, my guide & teacher, & ask Him, “Am I right or hast Thou in thy love & wisdom suffered my
\nmind to deceive me?” Doubt thy mind, if thou wilt, but doubt not that God leads thee.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

468. Because thou wert given at first imperfect conceptions about God, now thou ragest and deniest Him. Man, dost thou
\ndoubt thy teacher because he gave not thee the whole of knowledge at the beginning? Study rather that imperfect truth & put
\nit in its place, so that thou mayst pass on safely to the wider knowledge that is now opening before thee.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

469. This is how God in His love teaches the child soul & the weakling, taking them step by step and withholding the vision
\nof His ultimate & yet unattainable mountaintops. And have we not all some weakness? Are we not all in His sight but as little
\nchildren?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

470. This I have seen that whatever God has withheld from
\nme, He withheld in His love & wisdom. Had I grasped it then, I would have turned some great good into a great poison. Yet
\nsometimes when we insist, He gives us poison to drink that we   
\n\t\t\t<\/span> <\/p>\n

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\n\t\t\t
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\n

\n

may learn to turn from it and taste with knowledge His ambrosia
\n& His nectar.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

471. Even the atheist ought now to be able to see that creation marches towards some infinite & mighty purpose which evolution in its very nature supposes. But infinite purpose & fulfilment presupposes an infinite wisdom that prepares, guides, shapes, protects & justifies. Revere then that Wisdom & worship
\nit with thoughts in thy soul if not with incense in a temple, and even though thou deny it the heart of infinite Love and the mind
\nof infinite self-effulgence. Then though thou know it not it is still Krishna whom thou reverest & worshippest.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

472. The Lord of Love has said, “They who follow after the Unknowable & Indefinable, follow after Me and I accept them.”
\nHe has justified by His word the Illusionist & the Agnostic. Why then, O devotee, dost thou rail at him whom thy Master has
\naccepted?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

473. Calvin who justified eternal Hell, knew not God but made
\none terrible mask of Him His eternal reality. If there were an unending Hell, it could only be a seat of unending rapture; for
\nGod is Ananda and than the eternity of His bliss there is no other eternity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

474. Dante, when he said that God’s perfect love created eternal Hell, wrote perhaps wiselier than he knew; for from stray
\nglimpses I have sometimes thought there is a Hell where our souls suffer aeons of intolerable ecstasy & wallow as if for ever
\nin the utter embrace of Rudra, the sweet & terrible.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

475. Discipleship to God the Teacher, sonship to God the Father, tenderness of God the Mother, clasp of the hand of the divine Friend, laughter and sport with our Comrade and boy
\nPlayfellow, blissful servitude to God the Master, rapturous love of our divine Paramour, these are the seven beatitudes of life in
\nthe human body. Canst thou unite all these in a single supreme &   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
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\n

\n

rainbow-hued relation? Then hast thou no need of any heaven
\nand thou exceedest the emancipation of the Adwaitin.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

476. When will the world change into the model of heaven?
\nWhen all mankind becomes boys & girls together with God revealed as Krishna & Kali, the happiest boy & strongest girl
\nof the crowd, playing together in the gardens of Paradise. The Semitic Eden was well enough, but Adam & Eve were too grown
\nup and its God himself too old & stern & solemn for the offer of the Serpent to be resisted.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

477. The Semites have afflicted mankind with the conception of a God who is a stern & dignified king & solemn judge &
\nknows not mirth. But we who have seen Krishna, know Him for a boy fond of play and a child full of mischief & happy laughter.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

478. A God who cannot smile, could not have created this humorous universe.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

479. God took a child to fondle him in His bosom of delight; but the mother wept & would not be consoled because her child
\nno longer existed.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

480. When I suffer from pain or grief or mischance, I say “So,
\nmy old Playfellow, thou hast taken again to bullying me,” and I sit down to possess the pleasure of the pain, the joy of the grief,
\nthe good fortune of the mischance; then He sees He is found out and takes His ghosts & bugbears away from me.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

481. The seeker after divine knowledge finds in the description of Krishna stealing the robes of the Gopis one of the deepest
\nparables of God’s ways with the soul, the devotee a perfect rendering in divine act of his heart’s mystic experiences, the
\nprurient & the Puritan (two faces of one temperament) only a lustful story. Men bring what they have in themselves and see it
\nreflected in the Scripture.   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n

482. My lover took away my robe of sin and I let it fall, rejoicing; then he plucked at my robe of virtue, but I was ashamed and alarmed and prevented him. It was not till he wrested it from
\nme by force that I saw how my soul had been hidden from me.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

483. Sin is a trick & a disguise of Krishna to conceal Himself
\nfrom the gaze of the virtuous. Behold, O Pharisee, God in the sinner, sin in thy self purifying thy heart; clasp thy brother.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

484. Love of God, charity towards men is the first step towards perfect wisdom.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

485. He who condemns failure & imperfection, is condemning God; he limits his own soul and cheats his own vision. Condemn
\nnot, but observe Nature, help & heal thy brothers and strengthen by sympathy their capacities & their courage.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

486. Love of man, love of woman, love of things, love of thy neighbour, love of thy country, love of animals, love of humanity
\nare all the love of God reflected in these living images. So love & grow mighty to enjoy all, to help all and to love for ever.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

487. If there are things that absolutely refuse to be transformed or remedied into God’s more perfect image, they may be destroyed with tenderness in the heart, but ruthlessness in the smiting. But make sure first that God has given thee thy sword
\nand thy mission.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

488. I should love my neighbour not because he is neighbourhood,\u2014for what is there in neighbourhood and distance? nor because the religions tell me he is my brother,\u2014for where is the
\nroot of that brotherhood? but because he is myself. Neighbourhood and distance affect the body, the heart goes beyond them.
\nBrotherhood is of blood or country or religion or humanity, but when self-interest clamours what becomes of this brotherhood?
\nIt is only by living in God & turning mind and heart & body   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 491<\/font><\/span><\/p>\n

\n

\n

into the image of his universal unity that that deep, disinterested
\nand unassailable love becomes possible.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

489. When I live in Krishna, then ego & self-interest vanish and
\nonly God himself can qualify my love bottomless & illimitable. 490. Living in Krishna, even enmity becomes a play of love and
\nthe wrestling of brothers.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

491. To the soul that has hold of the highest beatitude, life
\ncannot be an evil or a sorrowful illusion; rather all life becomes the rippling love and laughter of a divine Lover & Playfellow.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

492. Canst thou see God as the bodiless Infinite & yet love Him as a man loves his mistress? Then has the highest truth of the
\nInfinite been revealed to thee. Canst thou also clothe the Infinite in one secret embraceable body and see Him seated in each & all
\nof these bodies that are visible & sensible? Then has its widest & profoundest truth come also into thy possession.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

493. Divine Love has simultaneously a double play, an universal movement, deep, calm & bottomless like the nether Ocean,
\nwhich broods upon the whole world and each thing that is in it as upon a level bed with an equal pressure, and a personal
\nmovement, forceful, intense & ecstatic like the dancing surface of the same Ocean, which varies the height & force of its billows
\nand chooses the objects it shall fall upon with the kiss of its foam & spray and the clasp of its engulfing waters.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

494. I used to hate and avoid pain and resent its infliction; but now I find that had I not so suffered, I would not now possess,
\ntrained and perfected, this infinitely & multitudinously sensible capacity of delight in my mind, heart and body. God justifies
\nhimself in the end even when He has masked Himself as a bully and a tyrant.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

495. I swore that I would not suffer from the world’s grief and the world’s stupidity and cruelty & injustice and I made my
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 492<\/font><\/span><\/p>\n

\n

\n

heart as hard in endurance as the nether millstone and my mind
\nas a polished surface of steel. I no longer suffered, but enjoyment had passed away from me. Then God broke my heart and
\nploughed up my mind. I rose through cruel & incessant anguish to a blissful painlessness and through sorrow and indignation
\n& revolt to an infinite knowledge and a settled peace.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

496. When I found that pain was the reverse side & the training
\nof delight, I sought to heap blows on myself & multiply suffering in all my members; for even God’s tortures seemed to me slow
\n& slight & inefficient. Then my Lover had to stay my hand & cry, “Cease; for my stripes are enough for thee.”
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

497. The self-torture of the old monks & penitents was perverse & stupid; yet was there a secret soul of knowledge behind their
\nperversities.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

498. God is our wise & perfect Friend; because he knows when
\nto smite as well as when to fondle, when to slay us no less than when to save & to succour.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

499. The divine Friend of all creatures conceals His friendliness in the mask of an enemy till He has made us ready for the highest
\nheavens; then, as in Kurukshetra, the terrible form of the Master of strife, suffering & destruction is withdrawn & the sweet face,
\nthe tender arm, the oft-clasped body of Krishna shine out on the shaken soul & purified eyes of his eternal comrade & playmate.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

500. Suffering makes us capable of the full force of the Master of Delight; it makes us capable also to bear the utter play of the
\nMaster of Power. Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

501. Yet, O soul of man, seek not after pain, for that is not His will, seek after His joy only; as for suffering, it will come to thee
\nsurely in His providence as often and as much as is needed for   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 493<\/font><\/span><\/p>\n

\n

\n

thee. Then bear it that thou mayst find out at last its heart of
\nrapture.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

502. Neither do thou inflict pain, O man, on thy fellow; God
\nalone has the right to inflict pain; or those have it whom He has commissioned. But deem not fanatically, as did Torquemada,
\nthat thou art one of these.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

503. In former times there was a noble form of asseveration for
\nsouls compact merely of force and action, “As surely as God liveth.” But for our modern needs another asseveration would
\nsuit better, “As surely as God loveth.”
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

504. Science is chiefly useful to the God-lover & the
\n\tGod-knower because it enables him to understand in detail and admire the curious wonders of His material workmanship. The
\none learns & cries, “Behold how the Spirit has manifested itself in matter”; the other, “Behold, the touch of my Lover & Master,
\nthe perfect Artist, the hand omnipotent.” <\/span> <\/p>\n

\n

 <\/p>\n

\n

505. O Aristophanes of the universe, thou who watchest thy
\nworld and laughest sweetly to thyself, wilt thou not let me too see with divine eyes and share in thy worldwide laughters?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

506. Kalidasa says in a daring image that the snow-rocks of Kailasa are Shiva’s loud world-laughters piled up in utter whiteness & pureness on the mountaintops. It is true; and when their image falls on the heart, then the world’s cares melt away like
\nthe clouds below into their real nothingness.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

507. The strangest of the soul’s experiences is this, that it finds,
\nwhen it ceases to care for the image & threat of troubles, then the troubles themselves are nowhere to be found in one’s neighbourhood. It is then that we hear from behind those unreal clouds God laughing at us.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

508. Has thy effort succeeded, O thou Titan? Dost thou sit, like Ravana and Hiranyakashipou, served by the gods and the
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 494<\/font><\/span><\/p>\n

\n

\n

world’s master? But that which thy soul was really hunting after,
\nhas escaped from thee.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

509. Ravana’s mind thought it was hungering after universal
\nsovereignty and victory over Rama; but the aim his soul kept its vision fixed upon all the time was to get back to its heaven
\nas soon as possible & be again God’s menial. Therefore, as the shortest way, it hurled itself against God in a furious clasp of
\nenmity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

510. The greatest of joys is to be, like Naraka, the slave of God;
\nthe worst of Hells, being abandoned of God, to be the world’s master. That which seems nearest to the ignorant conception of
\nGod, is the farthest from him.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

511. God’s servant is something; God’s slave is greater.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

512. To be master of the world would indeed be supreme felicity, if one were universally loved; but for that one would have
\nto be at the same time the slave of all humanity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

513. After all when thou countest up thy long service to God,
\nthou wilt find thy supreme work was the flawed & little good thou didst in love for humanity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

514. There are two works that are perfectly pleasing to God in his servant; to sweep in silent adoration His temple-floors and
\nto fight in the world’s battlefield for His divine consummation in humanity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

515. He who has done even a little good to human beings, though he be the worst of sinners, is accepted by God in the
\nranks of His lovers and servants. He shall look upon the face of the Eternal.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

516. O fool of thy weakness, cover not God’s face from thyself by a veil of awe, approach Him not with a suppliant weakness.
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 495<\/font><\/span><\/p>\n

\n

\n

Look! thou wilt see on His face not the solemnity of the King &
\nJudge, but the smile of the Lover.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

517. Until thou canst learn to grapple with God as a wrestler
\nwith his comrade, thy soul’s strength shall always be hid from thee.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

518. Sumbha first loved Kali with his heart & body, then was furious with her and fought her, at last prevailed against her,
\nseized her by the hair & whirled her thrice round him in the heavens; the next moment he was slain by her. These are the
\nTitan’s four strides to immortality and of them all the last is the longest and mightiest.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

519. Kali is Krishna revealed as dreadful Power & wrathful Love. She slays with her furious blows the self in body, life &
\nmind in order to liberate it as spirit eternal.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

520. Our parents fell, in the deep Semitic apologue, because
\nthey tasted the fruit of the tree of good and evil. Had they taken at once of the tree of eternal life, they would have escaped the
\nimmediate consequence; but God’s purpose in humanity would have been defeated. His wrath is our eternal advantage.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

521. If Hell were possible, it would be the shortest cut to the highest heaven. For verily God loveth.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

522. God drives us out [of] every Eden that we may be forced to travel through the desert to a diviner Paradise. If thou wonder
\nwhy should that parched & fierce transit be necessary, then art thou befooled by thy mind and hast not studied thy soul behind
\nand its dim desires and secret raptures.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

523. A healthy mind hates pain; for the desire of pain that men
\nsometimes develop in their minds is morbid and contrary to Nature. But the soul cares not for the mind & its sufferings any
\nmore than the iron-master for the pain of the ore in the furnace; it follows its own necessities and its own hunger.
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 496<\/font><\/span><\/p>\n

\n

\n

524. Pity is sometimes a good substitute for love; but it is always
\nno more than a substitute.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

525. Self-pity is always born of self-love; but pity for others is
\nnot always born of love for its object. It is sometimes a self-regarding shrinking from the sight of pain; sometimes the rich
\nman’s contemptuous dole to the pauper. Develop rather God’s divine compassion than human pity.
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n

526. Not pity that bites the heart and weakens the inner members, but a divine masterful & untroubled compassion and
\nhelpfulness is the virtue that we should encourage.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

527. To find that saving a man’s body or mind from suffering
\nis not always for the good of either soul, mind or body, is one of the bitterest of experiences for the humanly compassionate.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

528. Human pity is born of ignorance & weakness; it is the slave of emotional impressions. Divine compassion understands,
\ndiscerns & saves.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

529. Indiscriminate compassion is the noblest gift of temperament, not to do even the least hurt to one living thing is the highest of all human virtues; but God practises neither. Is man
\ntherefore nobler and better than the All-loving?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

530. Love and serve men, but beware lest thou desire their
\napprobation. Obey rather God within thee.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

531. Not to have heard the voice of God and His angels is the
\nworld’s idea of sanity.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

532. See God everywhere and be not frightened by masks.
\nBelieve that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness
\nstrength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end
\nthou wilt see & experience the All-true, Almighty & All-blissful.   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 497<\/font><\/span><\/p>\n

\n

\n

533. Human love fails by its own ecstasy, human strength
\nis exhausted by its own effort, human knowledge throws a shadow that conceals half the globe of truth from its own
\nsunlight; but divine knowledge embraces opposite truths & reconciles them, divine strength grows by the prodigality of
\nits self-expenditure, divine love can squander itself utterly, yet never waste or diminish.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

534. The rejection of falsehood by the mind seeking after truth is one of the chief causes why mind cannot attain to the settled,
\nrounded & perfect truth; not to escape falsehood is the effort of divine mind, but to seize the truth which lies masked behind
\neven the most grotesque or far-wandering error.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

535. The whole truth about any object is a rounded &
\n\tall-embracing globe which for ever circles around, but never touches the one & only subject & object of knowledge, God.
\n\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

536. There are many profound truths which are like weapons dangerous to the unpractised wielder. Rightly handled, they are
\nthe most precious & potent in God’s armoury. <\/span> <\/p>\n

\n

 <\/p>\n

\n

537. The obstinate pertinacity with which we cling to our meagre, fragmentary, night-besieged & grief-besieged individual existence even while the unbroken bliss of our universal life calls
\nto us, is one of the most amazing of God’s mysteries. It is only equalled by the infinite blindness with which we cast a shadow
\nof our ego over the whole world & call that the universal being. These two darknesses are the very essence & potency of Maya.
\n\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

538. Atheism is the shadow or dark side of the highest perception of God. Every formula we frame about God, though always
\ntrue as a symbol, becomes false when we accept it as a sufficient formula. The Atheist & Agnostic come to remind us of our error.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

539. God’s negations are as useful to us as His affirmations. It is He who as the Atheist denies His own existence for the better
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 498<\/font><\/span><\/p>\n

\n

\t\t\t<\/font><\/p>\n

\n

perfecting of human knowledge. It is not enough to see God in
\nChrist & Ramakrishna & hear His words, we must see Him and hear Him also in Huxley & Haeckel.
\n\t\t\t<\/span> \t\t\t<\/p>\n

\n

 <\/p>\n

\n

540. Canst thou see God in thy torturer & slayer even in thy moment of death or thy hours of torture? Canst thou see Him in
\nthat which thou art slaying, see & love even while thou slayest? Thou hast thy hand on the supreme knowledge. How shall he
\nattain to Krishna who has never worshipped Kali?
\n\t\t\t<\/span> \t\t\t<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 499<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Bhakti     Bhakti   407. I am not a Bhakta, for I have not renounced the world for God. How can I renounce what…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":["post-2577","post","type-post","status-publish","format-standard","hentry","category-12-essays-divine-and-human","wpcat-52-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2577","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=2577"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2577\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2577"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2577"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2577"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}