{"id":4142,"date":"2013-07-13T01:53:42","date_gmt":"2013-07-13T01:53:42","guid":{"rendered":"http:\/\/localhost\/?p=4142"},"modified":"2013-12-03T15:14:41","modified_gmt":"2013-12-03T23:14:41","slug":"05-28-sept-to-30-sep-1966-vol-11-notes-on-the-way-volume-11","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/11-notes-on-the-way-volume-11\/05-28-sept-to-30-sep-1966-vol-11-notes-on-the-way-volume-11","title":{"rendered":"-05_28 Sept to 30 Sep 1966.htm"},"content":{"rendered":"\n\n
\n


\n28
\n September 1966<\/span><\/b><\/span><\/b><\/p>\n

\n <\/span><\/p>\n

Why is there suffering?
\nHow to cure suffering?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

For a long
\ntime quite recently, that is to say, for days together, there was a very acute,
\nvery intense, very clear perception that the action of the Force translated
\nitself externally by what we call \u201csuffering” because that is the only kind of
\nvibration which can pull Matter out of its inertia.<\/span><\/p>\n

 The supreme Peace, the supreme Calm are deformed and
\ndisfigured into inertia and into tamas,<\/i>
\nand precisely because this was the deformation of true Peace and Calm, there
\nwas no reason why it should change! A certain vibration of awakening ― of
\nreawakening \u2013 was necessary to come out of this tamas,<\/i> that could not pass directly from tamas <\/i>to Peace; something was needed to shake the tamas,<\/i> and that is translated externally
\nby suffering.<\/span><\/p>\n

I am speaking here of physical suffering, because all the other
\nsufferings \u2013 vital, mental, emotional sufferings \u2013 are due to a wrong working
\nof the mind, and these… may simply be classed together as Falsehood, that’s
\nall. But physical suffering gives me the impression of a child being beaten,
\nbecause here, in Matter, Falsehood has become ignorance; that is to say, there
\nis no bad will \u2013 no bad will is there in Matter, all is inertia and ignorance:
\ncomplete ignorance of the Truth, ignorance of the Origin, ignorance of the
\nPossibility and ignorance even of what is to be done in order not to suffer physically.
\nThis ignorance is everywhere in the cells, and it is only the experience, the
\nexperience of what is translated in this rudimentary consciousness as
\nsuffering, which can awaken, bring forth the need to know and to cure, and the
\naspiration to transform oneself.<\/span><\/p>\n

It has become a certainty, because in all the cells there is born
\nthe aspiration, which is becoming more and more intense and which wonders at
\nthe resistance; but they have observed<\/span> <\/span><\/p>\n

\nPage – 41<\/span><\/p>\n

<\/p>\n
\n

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

that whenever
\nsomething goes wrong in the working (that is to say, instead of being supple,
\nspontaneous, natural, the working becomes a painful effort, a struggle against
\nsomething which takes the appearance of a bad will, but is only a reticence
\nthat does not understand), at that moment, the intensity of the aspiration, of
\nthe call, is tenfold, becomes constant. The difficulty is to remain at that
\nstate of intensity. Generally everything falls back, I cannot say into a
\nsomnolence, but a kind of relaxation: you take things easy; and it is only when
\nthe inner disorder becomes painful that the intensity grows and remains
\npermanent. For hours \u2013 hours together \u2013without slackening, the call, the
\naspiration, the will to be united with the Divine, to become the Divine, is
\nmaintained at its maximum. Why? Because there was externally what is called a
\nphysical disorder, a suffering. Otherwise, when there is no suffering, from
\ntime to time one soars up, then one falls back into a slackening; again another
\ntime one soars up once more… there is no end to it. That lasts eternally. If
\nwe want things to go fast (relatively fast according to the rhythm of our
\nlife), this smack of the whip is necessary. I am convinced of it, because as
\nsoon as you are within your inner being you look upon that with contempt (as
\nregards oneself).<\/span><\/p>\n

But then, all of a sudden, when there comes this true Compassion
\nof the Divine Love, and when one sees all these things that appear so horrible,
\nso abnormal, so absurd, this great pain which is upon all beings and even upon
\nall things… then there takes birth in this physical being the aspiration to
\nsoothe, to cure, to remove that. There is in Love, at its Origin, something
\nwhich is translated constantly as the intervention of Grace: a force, a sweetness,
\nsomething like a vibration of solace spread everywhere, but which an illumined
\nconsciousness can direct, concentrate on some points. And it is there, there
\nitself that I saw the true use one can make of thought: thought serves as a
\nkind of channel to carry this vibration from place to place, wherever it is
\nnecessary. This force, this vibration of sweetness is<\/span> <\/span><\/p>\n

\nPage – 42<\/span><\/p>\n

<\/p>\n
\n

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

there in a
\nstatic way upon the world, pressing in order to be received, but it is an
\nimpersonal action. And thought \u2013 illumined thought, surrendered thought,
\nthought which is no longer anything but an instrument, which tries no longer to
\ninitiate things, which is satisfied with being moved by the higher
\nConsciousness \u2013 thought serves as an intermediary to establish a contact, a
\nrelation, and to enable this impersonal Force to act wherever it is necessary,
\nupon definite points.<\/span><\/p>\n

It may be said in an absolute way that an evil always carries its
\nown remedy. One might say that the cure of any suffering coexists with the
\nsuffering. So, instead of seeing an evil \u201cuseless” and \u201cstupid” as it is
\ngenerally thought to be, you see that the progress, the evolution which has
\nmade the suffering necessary\u00a0\u00a0 <\/span>\u2013 which is
\nthe cause of the suffering and the very reason for its existence \u2013 attains the
\nintended result; and at the same time the suffering is cured, for those who are
\nable to open themselves and receive. The three things \u2013 suffering as a means of
\nprogress, progress, and the cure of suffering \u2013 are coexistent, simultaneous;
\nthat is to say, they do not follow each other, they are there at the same time.<\/span><\/p>\n

If, at the moment when the transforming action creates a
\nsuffering, there is in that which suffers the necessary aspiration and opening,
\nthe remedy also is taken in at the same time, and the effect is total,
\ncomplete: transformation, with the action necessary to obtain it, and, at the
\nsame time, cure of the false sensation produced by the resistance. And the
\nsuffering is replaced by… something which is not known upon this earth, but
\nwhich is akin to joy, well-being, trust and security. It is a supersensation<\/span>, in a perfect peace, and which is obviously
\nthe only thing that can be eternal.<\/span><\/p>\n

This analysis expresses very imperfectly what one would call the
\n\u201ccontent” of Ananda.<\/span><\/p>\n

I believe it is something that has been felt, experienced,
\npartially and in a very fleeting manner, through all the ages, but which has
\njust begun to concentrate and almost concretise<\/span>
\nitself<\/span> <\/span><\/p>\n

\nPage 43<\/span><\/p>\n

<\/p>\n
\n

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

upon earth.
\nBut physical Matter, in its cellular form, has, one cannot say fear or anxiety,
\nbut a kind of apprehension of new vibrations, and this apprehension naturally
\ntakes away from the cells their receptivity and assumes the appearance of
\nuneasiness \u2013 it is not suffering, but an uneasiness. When, however, this
\napprehension is counterbalanced and cured by aspiration and the will for total
\nsurrender and by the act of total surrender, then this sort of apprehension,
\nhaving disappeared, becomes a supreme well-being.<\/span><\/p>\n

All this, they are as though microscopic studies of the phenomena
\nof consciousness, free from mental intervention. The necessity of using words
\nto express oneself brings this mental intervention, but in the experience it
\ndoes not exist. And it is very interesting, because the pure experience has a
\ncontent of truth, of reality, which disappears as soon as the mind intervenes.
\nThere is a savour<\/span> of true reality which altogether
\nescapes expression because of that. It is the same difference as between an
\nindividual and his portrait, a fact and the story told. It is like that. But it
\nis much more subtle.<\/span><\/p>\n

And then, to come back to what we were saying just now, when one
\nis conscious of this Force \u2013 this Force, this Compassion in its essential
\nreality \u2013 and when one sees how it can act through the conscious individual,
\none has the key to the problem.<\/span> <\/span><\/p>\n

\nPage – 44<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n30
\n September 1966<\/a><\/span><\/b><\/span><\/b><\/p>\n

 <\/span><\/p>\n

This talk begins with Mother’s comments on
\nthe following letter of Sri Aurobindo.<\/font><\/span><\/p>\n

 <\/i><\/span><\/p>\n

\u201c … although <\/span><\/i>
\nSt. Paul<\/span><\/i> had remarkable mystic
\nexperiences and, certainly, much profound spiritual knowledge rofound<\/span> rather than wide, I think) \u2013 I would\u00a0 <\/span>not swear to it that he is referring to the
\nsupramentalised body (physical body). Perhaps to the supramental body or to
\nsome other luminous body in its own space and substance, which he found
\nsometimes as if enveloping him and abolishing this body of death which he felt
\nthe material envelope to be. This verse \u00b9 like many others is capable of
\nseveral interpretations and might refer to a quite supraphysical<\/span>
\nexperience. The idea of a transformation of the body occurs in different
\ntraditions, but I have never been quite sure that it meant the change in this
\nvery matter. There was a yogi sometime ago in this region who taught it, but he
\nhoped when the change was complete, to disappear in light. The Vaishnavas speak
\nof a divine body which will replace this one when there is the complete siddhi.
\nBut, again, is this a divine physical or supraphysical<\/span>
\nbody? At the same time there is no obstacle in the way of supposing that all
\nthese ideas, intuitions, experiences point to, if they do not exactly denote,
\nthe physical transformation.\u201d\u00b2<\/span><\/i><\/p>\n

 <\/span><\/p>\n


\n\u00b9
\n\u201cFor this corruptible must put on incorruption, and this mortal must put on
\nimmortality.<\/font><\/span><\/p>\n


\n\u201cSo
\nwhen this corruptible shall have put on incorruption, and this mortal shall
\nhave put on immortality, then shall be brought to pass the saying that is
\nwritten, Death is swallowed up in victory.” I Corinthians, 16. 53, 54. <\/font> <\/span><\/p>\n


\n2.\u00a0 <\/span>Letter dated 24December 1930. Letters on Yoga,<\/i> Cent. Vol. 24, p.1237<\/font><\/span>.<\/font><\/span> <\/span><\/p>\n

\nPage – 45<\/span><\/p>\n

<\/p>\n
\n

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

It is
\nstrange, this was the very subject of my meditations these days \u2013 not
\ndeliberate, they are imposed from above. Because through the entire passage
\nfrom the plant to the animal and from the animal to man (especially from the
\nanimal to man), essentially the differences in form are minimal; the true
\ntransformation lies in the intervention of another agent of consciousness. All
\nthe differences between the life of the animal and the life of man come from
\nthe intervention of the Mind; but the substance is essentially the same and it
\nobeys the same laws of formation and construction. For example, there is not
\nmuch difference between a calf that is formed in the womb of the cow and the
\nchild that is formed in the womb of the mother. There is a difference, that of
\nthe intervention of the Mind; but if we look at a physical being, that is to
\nsay, visible as the physical is visible now and having the same density (for
\nexample, a body having no need of circulation, or of bones \u2013 particularly these
\ntwo: the skeletons and blood circulation), it is difficult to conceive. And as
\nlong as it is like that, with this circulation of the blood, this action of the
\nheart, one could imagine \u2013 one can imagine \u2013 by a power of the Spirit, the
\nrenewal of force, of energy, through means other than food; this is conceivable;
\nbut the rigidity, the solidity of the body \u2013 how is that possible without the
\nskeleton?… In that case, this would be a transformation infinitely greater
\nthan that from the animal to man; this would be a passage from man to a being
\nwho would not be built in the same manner, who would no longer function in the
\nsame manner, who would be like the condensation and concretisation<\/span>
\nof \u201csomething”…. Up to now, that corresponds to nothing we have yet seen
\nphysically, unless the scientists have found something I do not know about.<\/span><\/p>\n

 <\/span><\/p>\n

One can conceive of a
\nlight or a new force giving to the cells a kind of spontaneous life and
\nspontaneous force.<\/span><\/i> <\/span><\/i><\/p>\n

\nPage – 46<\/span><\/p>\n

<\/p>\n
\n

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

Yes, that is
\nwhat I say, food can disappear; that one can conceive.<\/span><\/p>\n

 <\/span><\/p>\n

But the whole body could
\nbe animated by this force. The body could remain supple, for instance. Even retaining
\nits bone-structure, it could remain supple, have the suppleness of a child.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

But the child
\nbecause of that cannot remain standing! He cannot exert himself. What will
\nreplace the bone-structure, for instance?<\/span><\/p>\n

 <\/span><\/p>\n

It could be the same
\nelements, but having suppleness \u2013\u00a0
\n<\/span>elements whose firmness would not come from hardness but from the force
\nof light, no?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, that is
\npossible…. Only, what I mean to say is that perhaps the thing will be done
\nthrough a large number of new creations. For instance, the passage from man to
\nthis being will perhaps be accomplished through all kinds of other
\nintermediaries. It is the leap, you understand, that seems to me tremendous.<\/span><\/p>\n

I conceive very well a being who could, by spiritual power, the
\npower of his inner being, absorb the necessary forces, renew himself and remain
\nalways young; that one conceives very well, even for giving a certain
\nsuppleness so as to be able to change the form, if need be. But the total
\ndisappearance of this system of construction immediately \u2013 immediately from the
\none to the other \u2013 that seems to be… that seems to require stages.<\/span><\/p>\n

Evidently, unless something happens (which we are obliged to call
\na \u201cmiracle”, because one cannot understand how) how can a body like ours
\nbecome a body wholly built and moved by a higher force and without a material support?
\nThis (Mother holds the skin of her hand
\nbetween her fingers<\/i>), how can this change into this other thing?… That
\nappears impossible.<\/span> <\/span><\/span><\/p>\n

\nPage – 47<\/span><\/p>\n

<\/p>\n
\n

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

That appears miraculous,
\nbut …<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, in all
\nmy experiences I understand very well the possibility of no longer having the
\nneed for food, the disappearance of all this process (for example, changing the
\nmethod of absorption, that is possible), but how to change the structure?<\/span><\/p>\n

But that
\ndoes not seem to me impossible.<\/span><\/p>\n

 <\/span><\/p>\n

But that does not seem to
\nyou impossible?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

That does
\nnot seem to you impossible?\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/i><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

No, perhaps it is
\nimagination, but I imagine very well a spiritual power entering into it and
\nproducing a kind of luminous inflation, and all this suddenly blooming<\/span>
\nlike a flower. This body, shrivelled<\/span> up towards
\nitself, opens out, becomes radiant, supple, luminous.<\/span><\/i><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/span><\/p>\n

Supple,
\nplastic, yes, that one can conceive, it can become plastic; that is to say, the
\nform will not be fixed as now. All that one can conceive, but… <\/span><\/p>\n

 <\/span><\/p>\n

But I see it very well
\nlike a kind of luminous blooming: the Light must have this force. And it
\ndestroys in no way the present structure.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

But visible?
\nWhich one would be able to touch?<\/span><\/p>\n

 <\/span><\/p>\n

Yes, only, it is like an
\nopening out. What was closed opens like a flower, that’s all. But it is always
\nthe structure of the flower, only it is wholly opened and it<\/span>
\nis luminous, no?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

(Mother shakes her head
\nand remains silent for a moment.) <\/span><\/i>I<\/span> <\/span><\/i><\/p>\n

\nPage – 48<\/span><\/span><\/p>\n

<\/p>\n
\n

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

have not had
\nthe experience, I do not know.<\/span><\/p>\n

I am absolutely convinced, because I have had experiences which
\nproved it to me, that the life of this body \u2013 the life which makes it move and
\nchange \u2013 can be replaced by a force; that is to say, one can create a kind of
\nimmortality, and the wear and tear can also disappear. These two things are
\npossible: the power of life can come and the wear and tear can disappear. And
\nthat can come psychologically, through a total obedience to the divine
\nImpulsion, which enables one to have at each moment the force that is needed,
\nto do the thing that is needed \u2013 all that, all that, these are certitudes; it
\nis not a hope, it is not an imagination: these are certitudes. Well, one must
\neducate and slowly transform, change one’s habits. It is possible, all that is
\npossible. But only, how long would it take to do away with the necessity (let
\nus take this problem only) of the skeleton? That seems to me to be a matter
\nstill very far away. That is to say, many intermediary stages will be
\nnecessary. Sri Aurobindo said that life could be prolonged indefinitely. That,
\nyes. But we are not yet built with something that wholly escapes dissolution,
\nthe necessity of dissolution. The bones are very durable, they can even last a
\nthousand years if they are in favourable conditions, it is understood; but that
\ndoes not mean immortality in principle.<\/i>
\nYou understand what I mean?<\/span><\/p>\n

 <\/span><\/p>\n

No. You believe that it
\nmust be a non-physical substance?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

I do not
\nknow if it is non-physical, but it is a physical that I do not know! And it is
\nnot the substance as we know it now, particularly not the construction that we
\nknow now.<\/span><\/p>\n

 <\/span><\/p>\n

I do not know, but if it
\nmust be a physical body, as Sri Aurobindo has said; it seemed to me (but
\nperhaps it is day-dreaming) that it might be like a lotus-bud for example; our
\npresent body is like a lotus-bud that<\/span><\/i> <\/span><\/i>is quite small, closed,
\nhard; and it opens out, it becomes a flower.<\/span><\/i><\/p>\n

\nPage – 49<\/span><\/p>\n

<\/p>\n
\n

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

Yes, but
\nthat, my child, that is…<\/span><\/p>\n

 <\/span><\/p>\n

What cannot this Light
\ndo with the elements that it has? They are the same things, the same elements, but
\ntransfigured.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

But
\nvegetable things are not immortal.<\/span><\/p>\n

 <\/span><\/p>\n

No, it was only a
\ncomparison.<\/span><\/i><\/p>\n

 <\/span><\/i><\/span><\/p>\n

Well, yes!<\/span><\/p>\n

There is this question only. Perpetual change, that I conceive; I
\ncould even conceive of a flower that does not fade, but it is this principle of
\nimmortality… That is to say, in essence, a life which escapes from the
\nnecessity of renewing itself: that it is the eternal Force which manifests
\nitself directly and eternally, and yet it should be this, a physical body (Mother touches her skin with her fingers<\/i>).<\/span><\/p>\n

I understand very well a progressive change and that one could
\nmake of this substance something which might renew itself from within to the
\noutside and eternally \u2013 and that, that would be immortality; but only, it seems
\nto me that between what is now, as we are, and this other mode of life, there
\nhave to be many stages. Well, these cells, with all the consciousness and
\nexperience they have now, if you ask them, for example, \u201cIs there anything that
\nyou cannot do?”, they will answer in their sincerity, \u201cNo, what the Lord
\nwills, I can do.” This is their state of consciousness. But in appearance it
\nis otherwise. The personal experience is this: whatever I do with the Presence
\nof the Lord, I do without effort, without difficulty, without fatigue, without
\nwaste, like this (Mother indicates a wide
\nharmonious rhythm<\/i>); only it is still open to all the influences from
\noutside and the<\/span> <\/span><\/p>\n

\nPage – 50<\/span><\/p>\n

<\/p>\n
\n

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

body is
\nobliged to do things that are not directly the expression of the supreme
\nImpulsion; from there come the fatigue, the friction. … So, a supramental
\nbody suspended in a world that is not the earth \u2013 it is not that! <\/span><\/p>\n

No<\/span><\/i>.<\/span> <\/span><\/p>\n

Something is
\nneeded that has the power to resist the contagion. Man cannot resist the
\ncontagion of the animal, he cannot, he is in constant relation. Well, this
\nbeing, how will he do it?… It would seem, for a long time \u2013 for a long time \u2013
\nhe will still be subjected to the laws of contagion.<\/span><\/p>\n

 <\/span><\/p>\n

I do not know, but it
\ndoes not seem to me impossible.<\/span><\/i> <\/span><\/i><\/p>\n

No?  <\/span><\/p>\n

I feel that this Power
\nof Light being there, what can touch it?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

But all the
\nworld will disappear! It is that, is it not?<\/span><\/p>\n

 \u00a0\u00a0\u00a0 <\/span>When That comes, when the Lord is there,
\nthere is not one in a thousand who would not be frightened. And not in the
\nreasoning, not in the thought: like that, in the substance. Then supposing,
\nsupposing that it is so, that a being becomes the condensation and expression,
\na formula of the supreme Power, the supreme Light \u2013 what would happen!<\/span><\/p>\n

 <\/span><\/p>\n

Well, that is the whole
\nproblem. <\/span><\/i><\/p>\n

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

Because I do not see the
\ndifficulty of transformation in itself. It seems to me rather the difficulty of
\nthe world. <\/span><\/i><\/p>\n

\nPage – 51<\/span><\/p>\n

<\/p>\n
\n

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

If
\neverything could be transformed at the same time, that would be all right, but
\nit is not obviously like that. If one being was transformed all alone… <\/span><\/p>\n

 <\/span><\/p>\n

Yes, that would be
\nunbearable, perhaps.<\/span><\/i> <\/span><\/i><\/p>\n

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

My feeling (it is a kind of feeling-sensation) is that there
\nshould be intermediary stages.<\/span><\/p>\n

And then, when you see how man had to fight against the whole of
\nNature in order to exist, you have the feeling that these beings \u2013 those who
\nwill understand them, who will help them \u2013 will have with them a relation of
\ndevotion, attachment, service, as animals have for men. But those who will not
\nlove them… they will be dangerous beings. I remember, once I had a very clear
\nvision of the precarious situation of these new beings, and I had said (it was
\nbefore 1956, before the descent of the supramental power), I had said, \u201cThe
\nSupramental will first manifest itself in its aspect of Power, because it will
\nbe indispensable for the safety of the beings.” And indeed it is Power that
\ndescended first \u2013 Power and Light: Light that gives Knowledge and Power.<\/span><\/p>\n

It is a thing that I am feeling more and more: the necessity of
\nintermediate periods…. It is quite evident that something is in the process
\nof happening, but it is not the \u201csomething” that has been seen and foreseen
\nand which will be the culmination; it is one of the stages that is going to
\ncome about, it is not the culmination.<\/span><\/p>\n

Sri Aurobindo also has said that first of all there will come the
\npower to prolong life at will (it is much more subtle and wonderful than that),
\nbut that is a state of consciousness which is in the process of being
\nestablished; it is a kind of relation, and of constant, established contact
\nwith the supreme Lord; and that abolishes the sense of wear and tear and
\nreplaces it by an extraordinary flexibility, an extraordinary plasticity. But
\nthe<\/span> <\/span><\/p>\n

\nPage – 52<\/span><\/p>\n

<\/p>\n
\n

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

state of spontaneous<\/i> immortality is not possible
\n\u2013 not possible, at least for the present. This structure must change into
\nsomething other than this; and in order to change into something other than
\nthis \u2013 in the way things are happening, it will take long. It may go faster
\nthan in the past, but even admitting that the movement rushes forward , even
\nthen it will take time (according to our notion of time). And what is, besides,
\nquite worth noticing, is that one must change one’s sense of time if one is to
\nbe in the state of consciousness where wearing out does not exist; one enters
\ninto a state where time no longer has the same reality. It is something else.
\nIt is very special, it is an uncountable present. Even this habit that one has,
\nof thinking beforehand or of foreseeing what is going to happen, is a
\nstumbling-block, is a clinging to the old manner of being.<\/span><\/p>\n

So many, so many habits to change.<\/span><\/p>\n

The integral realisation will come about only when one can be
\ndivine spontaneously. Oh! To be divine spontaneously, without\u00a0 <\/span>turning to see that one is so, having passed
\nbeyond the stage where one wants to be so.<\/span> <\/span><\/p>\n

\nPage – 53<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

28 September 1966   Why is there suffering? How to cure suffering?   For a long time quite recently, that is to say, for days…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[117],"tags":[],"class_list":["post-4142","post","type-post","status-publish","format-standard","hentry","category-11-notes-on-the-way-volume-11","wpcat-117-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4142","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=4142"}],"version-history":[{"count":1,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4142\/revisions"}],"predecessor-version":[{"id":9917,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4142\/revisions\/9917"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4142"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4142"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}