{"id":3884,"date":"2013-07-13T01:51:58","date_gmt":"2013-07-13T01:51:58","guid":{"rendered":"http:\/\/localhost\/?p=3884"},"modified":"2013-07-13T01:51:58","modified_gmt":"2013-07-13T01:51:58","slug":"45-23-november-1955-vol-07-questions-and-answers-volume-07","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/07-questions-and-answers-volume-07\/45-23-november-1955-vol-07-questions-and-answers-volume-07","title":{"rendered":"-45_23 November 1955.htm"},"content":{"rendered":"\n\n
\n
\n


\n23
\nNovember 1955 <\/font> <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Mother reads from {The Synthesis of Yoga},<\/font><\/span><\/p>\n

\u201cThe Four Aids\u201d. <\/font> <\/span><\/p>\n

\n <\/font><\/span><\/p>\n

I did not understand the last part very well. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Which last part, my child? <\/span><\/p>\n

 <\/span><\/p>\n

\u201c… the sadhak of the integral Yoga will not be satisfied until he has
\nincluded all other names and forms of Deity in his own conception\u201d. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes. <\/span><\/p>\n

Why? It says what it means. What is it
\nthat you don’t understand there? What don’t you understand? <\/span><\/p>\n

 <\/span><\/p>\n

I don’t understand the meaning.
\n <\/span><\/i><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

 But my child… You are told: there is
\nonly one reality and all that is is only a multiple expression of a single
\nreality. Therefore, all the divine manifestations, all the forms it has taken
\nin the course of time, all the names which men have given it, are only
\nmanifestations, forms and names of one sole, unique Godhead. <\/span><\/p>\n

As human beings are very limited, it is
\nusually easier for them to follow one path rather than another. But that is
\njust a tiny little beginning; and if one wants to attain the heights, one must
\nbe able to find the Divine equally through all the paths, and understand that
\nit is the sole and same Divine, whatever the different appearances may be. <\/span><\/p>\n

This is what Sri Aurobindo tells you: that
\nyou cannot stop, you cannot be satisfied until you have felt absolutely concretely<\/i>
\n <\/span><\/p>\n

\n
\nPage \u2013 379<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

that there is only one single<\/i> Divine, there is only one single<\/i> Reality, and that, from whatever
\nangle It is seen or whatever path is taken to attain It, it will always be one
\nsole and same thing which you will meet. So one who is developed enough, vast
\nenough to be able to follow what we call the Integral Yoga, must have the
\ncapacity to approach the Divine by all possible paths. If he doesn’t want to
\nfollow them himself because it takes time… though there is a certain degree
\nof development which enables one in a few days or a few hours to follow a path
\nwhich would otherwise take a whole lifetime… still, if one has no taste for
\nthis kind of gymnastics, at least one should have an understanding open enough
\nto be aware that all this is fundamentally one sole and identical thing. And
\nwhether you give it this name or that or no name at all, you understand, or
\nseveral names, you are always speaking of the same thing which is the single
\nDivine who is all things. <\/span><\/p>\n

Don’t you catch it?<\/span><\/p>\n

It is only the mind and the limited human
\nconsciousness which make distinctions. And through these differences you get
\ninto a confusion. You distinguish only by differences, and differences mean
\njust the illusory outer consciousness. As soon as you really enter within, you
\nimmediately have the sense of a total identity and all these divergences seem
\nabsolutely ridiculous to you. <\/span><\/p>\n

 <\/span><\/p>\n

Sweet Mother, what is the difference between the supreme man and the
\ndivine man? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

In one case it is the peak of humanity.
\n\u201cSupreme\u201d means the human being who is at the peak of humanity, that is, the
\nperfect man. <\/span><\/p>\n

In the other case, it is God who has
\nentered a human body. What is human is only the body, the outer form, not the
\nconsciousness. In the first case it is the human consciousness which has
\nattained its perfection. <\/span><\/p>\n

\nPage \u2013 380<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

That’s all?<\/span><\/p>\n

Something over there? <\/span><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo says here: \u201cThe divine working is not the working which
\nthe egoistic mind desires or approves; for it uses error in order to arrive at
\ntruth, suffering in order to arrive at bliss, imperfection in order to arrive
\nat perfection.\u201d How? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Like that. As the world is today.  <\/span><\/p>\n

He explains it at great length afterwards.
\nHe says that the human mind would accept to have faith only if the Divine acted
\nin accordance with its conception; and man’s ordinary conception of what is
\ndivine is that of a perpetual miracle \u2013 what he calls a miracle, that is,
\nsomething that takes place without rhyme or reason. And so, as he is not in the
\npresence of this… But it is much more subtle than that… If we arrived from
\nanother world where things happen altogether differently, which is difficult
\nfor us to conceive… but which would happen in a way where the logic would be
\ntotally different \u2013 the logic of events, causes, consequences and effects \u2013 if
\nwe arrived suddenly from another world into this one, all that we would see
\nwould appear absolutely miraculous to us, because we wouldn’t be able to
\nunderstand the logic of events. <\/span><\/p>\n

We are habituated to what occurs as it
\noccurs; it is simply a matter of habit, for from the first breath we drew upon
\nearth we have been accustomed to see things in this way, and so it seems quite
\nordinary to us, because it occurs in this way. But if we could manage to get
\nout of this habit, if we could see things from another point of view, we would
\nimmediately be able to feel that kind of impression of the miraculous, because
\nwe would no longer see the logic of events with the habitual sense. <\/span><\/p>\n

We have a certain habit of a particular
\nlogic of causes and effects, of the consequences of all things, the relation
\nbetween
\n <\/span><\/p>\n

\n
\nPage \u2013 381<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

all movements. It is for us a fact which
\nwe accept, even without thinking about it, because we have always lived inside
\nit. But if we had not always lived inside it, we would see it in another way.
\nAnd one can make this experiment: if one goes out of the determinism of the
\nworld as it is at present \u2013 this world which is a mixture of the physical,
\nvital, mental and of something of a spiritual influence or infusion (quite
\nveiled), everything that happens is the combination of all this \u2013 if we go out
\nof all that (we can do it), if we rise above the physical, material world as it
\nis, and enter another consciousness, we perceive things totally <\/i>differently. <\/span><\/p>\n

And then we see that behind these
\nappearances which seem to us absolutely logical and extremely natural, and
\nalmost necessary, there is an action which, if perceived in one’s ordinary
\nconsciousness, would seem all the time<\/i>
\nmiraculous. <\/span><\/p>\n

There is an intervention of forces,
\nconsciousnesses, movements, influences, which is invisible or imperceptible for
\nour ordinary consciousness and constantly<\/i>
\nchanges the whole course of circumstances. <\/span><\/p>\n

We don’t need to go very far; it is enough
\nto take just a step outside the ordinary consciousness in order to realise
\nthis. I have already said several times that if one finds the psychic consciousness
\nwithin oneself and identifies oneself with it, well, immediately one feels a
\ncomplete reversal of circumstances and sees things almost totally differently
\nfrom the way one ordinarily sees them. For one perceives the force which is
\nacting instead of the result of this action. <\/span><\/p>\n

At present you see only the result of the
\naction of the forces, and this seems to you natural, logical. And it’s only
\nwhen something a little abnormal occurs \u2013 or it’s a little abnormal for you \u2013 that
\nyou begin to feel surprised. But if you were in another state of consciousness,
\nwhat seems abnormal to you now would no longer be so. You would see that it is
\nthe effect of something else, of another action than the one you perceive. <\/span><\/p>\n

But even from the purely material point of
\nview, you are <\/span><\/p>\n

\n
\nPage \u2013 382<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

used to certain things, they have been
\nexplained to you: for example, electric light, or that it is enough to press a
\nbutton to start a car. You can explain it, you have been told why, and so it seems
\nabsolutely natural to you. But I had instances of people who did not know, who
\nwere completely ignorant, who came from a place where these things had not yet
\npenetrated, and who were suddenly shown a statue being lighted up by rays of
\nlight; they fell on their knees in adoration: it was a divine manifestation.<\/span><\/p>\n

And I have seen someone else who was in
\nthe same state, it was a child who knew nothing. In front of him a button was
\npressed and the car started; it seemed a tremendous<\/i>
\nmiracle to him. Well, it is like that. You are used to certain things, they
\nseem absolutely natural to you. If you were not used to them, you would see,
\nyou would think them miracles. <\/span><\/p>\n

Well, turn over the problem. There is a
\nheap of things you cannot explain to yourself, there is a host of interventions
\nwhich change the course of circumstances and which you don’t even notice. And
\nso everything seems to you ordinary, monotonous and without any particular
\ninterest. But if you had the knowledge and could see that all these things which
\nseem absolutely normal to you because you are used to them and have not even
\nasked yourself \u201cHow does this happen in this way?\u201d \u2013 if you had the knowledge
\nand saw how it happens, what it is that acts, why for example someone who acts
\nso imprudently that he would have broken his head does not break it, why
\neverything seems arranged for a frightful accident to take place and it does
\nnot occur, and thousands, millions of things like that which happen every day
\nand everywhere \u2013 if you had enough knowledge to see why it is like that, then
\nat the same time you could say, \u201cLook, there is something like a force, a
\nconsciousness, a power which acts and which is not from the material domain.
\nMaterially, logically, this is what should have happened, and it did not happen.\u201d
\nYou say, \u201cAh! It was his good luck\u201d, don’t you? And then you are satisfied,
\nit’s all right for you. <\/span><\/p>\n

\n
\nPage \u2013 383<\/font><\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

It is the ignorant, limited, egoistic
\nconsciousness which demands miracles. As soon as one is enlightened, one knows
\nthat everywhere and always there is miracle. <\/span><\/p>\n

 And the more faith one has in this
\nmiracle and this Grace, the more capable one becomes of seeing it, or
\nperceiving it constantly at every place where it is. It is ignorance and lack
\nof faith, it is blind egoism which prevents one from seeing.  <\/span><\/p>\n

\n
\nPage \u2013 384<\/font><\/span><\/span><\/p>\n

<\/p>\n

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

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