{"id":4248,"date":"2013-07-13T01:54:33","date_gmt":"2013-07-13T01:54:33","guid":{"rendered":"http:\/\/localhost\/?p=4248"},"modified":"2013-07-13T01:54:33","modified_gmt":"2013-07-13T01:54:33","slug":"01-2-january-1957-vol-09-questions-and-answers-volume-09","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/09-questions-and-answers-volume-09\/01-2-january-1957-vol-09-questions-and-answers-volume-09","title":{"rendered":"-01_2 January 1957.htm"},"content":{"rendered":"\n\n
\n
\n

\n Questions
\n And Answers<\/font><\/p>\n

1957-58<\/b><\/p>\n

 <\/p>\n


\n2 January 1957<\/font><\/span><\/i><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u201cIf Brahman
\nwere only an impersonal abstraction eternally contradicting the apparent fact
\nof our concrete existence, cessation would be the right end of the matter; but
\nlove and delight and self-awareness have also to be reckoned. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cThe universe
\nis not merely a mathematical formula for working out the relation of certain
\nmental abstractions called numbers and principles to arrive in the end at a
\nzero or a void unit, neither is it merely a physical operation embodying a
\ncertain equation of forces. It is the delight of a Self-lover, the play of a
\nChild, the endless self-multiplication of a Poet intoxicated with the rapture
\nof His own power of endless creation. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cWe may speak
\nof the Supreme as if He were a mathematician working out a cosmic sum in
\nnumbers or a thinker resolving by experiment a problem in relations of
\nprinciples and the balance of forces: but also we should speak of Him as if He
\nwere a lover, a musician of universal and particular harmonies, a child, a
\npoet. The side of thought is not enough; the side of delight too must be
\nentirely grasped: Ideas, Forces, Existences, Principles are hollow moulds
\nunless they are filled with the breath of God\u2019s delight. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cThese things
\nare images, but all is an image. Abstractions give us the pure conception of
\nGod\u2019s truths; images give us their living reality. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cIf Idea
\nembracing Force begot the worlds, Delight of Being begot the Idea. Because the
\nInfinite conceived an innumerable delight in itself, therefore worlds and
\nuniverses came into existence. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

        
\n\u00a0\u00a0 <\/span>\u201cConsciousness of being and Delight of
\nbeing are<\/span><\/i> <\/span><\/p>\n

\nPage\u00a0 <\/span>– 1<\/span><\/p>\n

<\/p>\n
\n

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

the first
\nparents. Also, they are the last transcendences. Unconsciousness is only an
\nintermediate swoon of the conscious or its obscure sleep; pain and
\nself-extinction are only delight of being running away from itself in order to
\nfind itself elsewhere or otherwise. <\/span><\/i><\/p>\n

     
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u201cDelight of being is not limited in
\nTime; it is without end or beginning. God comes out from one form of things
\nonly to enter into another. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

      \u00a0\u00a0\u00a0\u00a0\u00a0 <\/span> \u201cWhat is God after all? An eternal child
\nplaying an eternal game in an eternal garden.\u201d <\/span><\/i><\/p>\n

 Sri Aurobindo, Thoughts and Glimpses, Cent<\/span>. Vol. 16,<\/font><\/span>
\npp. 380-81<\/font><\/span><\/i> <\/span><\/p>\n

Sweet Mother,
\ncan one go out of Time and Space? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If one goes out of the
\nmanifestation. <\/span><\/p>\n

It
\nis the fact of objectivisation, of manifestation which has created time and space.
\nTo go out of it one must return to the origin, that is, go out of the
\nmanifestation. Otherwise from the very first objectivisation time and space
\nwere created. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There is a feeling or a perception or an
\nexperience of eternity and infinity in which one has the impression of going
\nout of time and space.\u2026It is only an impression. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One must pass beyond all forms, even the
\nmost subtle forms of consciousness, far beyond the forms of thought, the forms
\nof consciousness, to be able to have this impression of being outside space and
\ntime. This is what generally happens to people who enter into samadhi \u2013 the
\ntrue samadhi \u2013 and when they come back to their normal consciousness, they
\ndon\u2019t remember anything, for, in fact, there was nothing they could remember.
\nThis is what Sri Aurobindo says here: If Brahman were only an impersonal
\nabstraction, the one reasonable end would be annihilation. For it is obvious
\nthat if one goes out of time and space, all separate existence automatically
\nceases. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There, now. So one can, without much
\nresult!<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Is that all? Have you tried to go out of
\ntime and space?<\/span><\/p>\n

\nPage
\n\u2013 2<\/span><\/p>\n

<\/p>\n
\n

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

\n(The
\nchild shakes his head vigorously.) <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Mother will you explain the New Year Message?
\nWhat is the meaning of: \u201cIt is not a crucified but a glorified body that will
\nsave the world?\u00b9<\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

I am going to tell you
\nsomething, you will understand. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One day, I don\u2019t know when exactly, I
\nsuddenly remembered that I had to give a message for the year. Usually these
\nmessages reveal what is going to happen during the year, and as I had nothing
\nto say, for certain reasons, I asked myself, or rather I asked whether I might
\nreceive a clear indication of what was to be said. I asked exactly this: what
\nwas the best state in the world, and the thing which could help these people or
\nthis state of consciousness to draw a little closer to the truth? <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>What was the best state? <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>A few hours later I had a booklet in my
\nhands which had come from <\/span>America<\/span> and had been
\npublished as a kind of account of a photographic exhibition entitled \u201cThe
\nFamily of Man\u201d. There were quotations in this booklet and the reproduction of a
\nnumber of photographs, classified according to the subject, and all for the
\npurpose of trying to awaken the true sense of fraternity in men. The whole thing
\nrepresented a sort of effort \u2013 immense, pathetic \u2013 to prevent a possible war.
\nThe quotations had been chosen by a woman-reporter who had come here and whom I
\nhad seen. And so, all this came expressing in a really touching way, the best human
\nwill which can manifest on earth at present, from the collective point of view.
\nI am not saying that some individuals have not risen much higher and understand
\nmuch better, but they are individual cases and not a collective attempt to do
\nsomething for humanity. I was moved.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And then I came to the end of their
\nbooklet and to the remedy they in their ignorant goodwill suggested to prevent
\nmen<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 \u201cA Power
\ngreater than that of Evil can alone win the Victory. It is not a crucified but
\na glorified body that will save the world.\u201d<\/font><\/span> <\/font><\/span><\/p>\n

\nPage
\n\u2013 3<\/span><\/p>\n

<\/p>\n
\n

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

from killing one
\nanother.\u2026It was so poor, so weak, so ignorant, so ineffective, that I was truly
\nmoved and \u2013 I had a dream, that this exhibition would come here, to Pondicherry,
\nthat we could show it and add a concluding fascicule to their booklet in which
\nthe true remedy would be revealed to them. And all that took shape very
\nconcretely, with the kind of photographs which would be necessary, the
\nquotations that should be put, and then, quite decisively, like something
\nwelling up from the depths of consciousness, came this sentence. I wrote it
\ndown, and as soon as it was written I said to myself: \u201cWhy, this is my
\nmessage.\u201d And it was decided it would be this. So there it is. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This means that it is just the thing
\nwhich can make the goodwill of mankind, the best being expressed on earth
\ntoday, progress. It has taken a rather special form because this goodwill came
\nfrom a Christian country and naturally there was quite a special Christian
\ninfluence, but this is an attitude which is found everywhere in the world,
\ndifferently expressed according to the country and the religion, and it was as
\na reaction against the ignorance of this attitude that I wrote this. Naturally,
\nthere is the same idea in <\/span>India<\/span>, this idea
\nof the complete renunciation of all physical reality, the profound contempt for
\nthe material world which is considered an illusion and a falsehood, that
\nleaves, as Sri Aurobindo used to say, the field free to the sovereign sway of
\nthe adverse forces. If you escape from the concrete reality to seek a distant
\nand abstract one, you leave the whole field of concrete realisation at the full
\ndisposal of the adverse forces \u2013 which have taken hold of it and more or less govern
\nit now \u2013 in order to go away yourself to realise what Sri Aurobindo calls here
\na zero or a void unit \u2013 to become the sovereign of a nought. It is the return
\ninto Nirvana. This idea is everywhere in the world but expresses itself in
\ndifferent forms. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Because until now evil has been
\nopposed by weakness, by a spiritual force without any power for transformation
\nin the material world, this tremendous effort of goodwill has ended only in
\ndeplorable failure and left the world in the same state of misery<\/span>\u00a0<\/span><\/p>\n

\nPage
\n\u2013 4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

<\/p>\n
\n

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

and corruption and
\nfalsehood. It is on the same plane as the one where the adverse forces are
\nruling that one must have a greater power than theirs, a power which can
\nconquer them totally in that very domain. To put it otherwise, a spiritual
\nforce which would be capable of transforming both the consciousness and the
\nmaterial world. This force is the supramental force. What is necessary is to be
\nreceptive to its action on the physical plane, and not to run away into a
\ndistant Nirvana leaving the enemy with full power over what one abandons.<\/span><\/p>\n

It is neither
\nsacrifice nor renunciation nor weakness which can bring the victory. It is only
\nDelight, a delight which is strength, endurance, supreme courage. The delight
\nbrought by the supramental force. It is much more difficult than giving
\neverything up and running away, it demands an infinitely greater heroism \u2013 but
\nthat is the only way to conquer. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Nothing else? I have some questions here,
\nbut now it is rather late.<\/span><\/p>\n

 <\/span><\/p>\n

Mother, this new force which is going to act,
\nwill it act through individual effort or independently of it? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Why this opposition? It
\nacts independently of all individual effort, as if automatically in the world,
\nbut it creates individual effort and makes use of it. Individual effort is one
\nof its means of action, and perhaps the most powerful. If one thinks that
\nindividual effort is due to the individual, it is an illusion, but if the
\nindividual under the pretext that there is a universal action independent of
\nhimself refuses to make an individual effort, he refuses to give his
\ncollaboration. The Force wants to use, and does in fact use individual effort
\nas one of the most powerful means at its disposal. It is the Force itself, it
\nis this Power which is] your individual effort.<\/span><\/p>\n

\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>And so, you see, the first movement of
\nvital self-conceit when it is told, \u201cYou don\u2019t exist in yourself\u201d, naturally it
\nsays, \u201cAll right, I won\u2019t do anything any more! I am not the one who <\/span><\/p>\n

\nPage
\n\u2013 5<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>works, so I won\u2019t work any longer\u201d and \u201cVery
\ngood, the Divine can do everything, it is his business, I won\u2019t stir any more.
\nIf the credit does not go to me\u201d comes to that \u2013 \u201cI won\u2019t do anything any
\nmore.\u201d Well! But indeed there\u2019s no word for such things. This is something I
\nconstantly hear, it is simply a way of venting one\u2019s offended self-conceit,
\nthat\u2019s all. But the true reaction, the pure reaction is an enthusiastic impulse
\nof collaboration, to play the game with all the energy, the will-power at the
\ndisposal of one\u2019s consciousness, in the state one is in, with the feeling of
\nbeing supported, carried by something infinitely greater than oneself, which
\nmakes no mistakes, something which protects you and at the same time gives you
\nall the necessary strength and uses you as the best instrument. And one feels
\nthat, and one feels one is working in security, that one can no longer make any
\nmistakes, that what one does is done with the utmost result and \u2013 in delight.
\nThat is the true movement; to feel that one\u2019s will is intensified to the utmost
\nbecause it is no longer a tiny little microscopic person in infinity but an
\ninfinite universal Power which makes you act: the Force of Truth. This is the
\nonly true reaction. <\/span><\/p>\n

The other one
\n\u2013 miserable. \u201cAh! I am not the one who is doing things, ah! it is not my will
\nbeing expressed, ah! it is not my power that is working\u2026so I lie down flat,
\nstretch myself out in inert passivity and I won\u2019t move.\u201d \u201cVery well, then,\u201d one
\ntells the Divine, \u201cdo whatever you like, I don\u2019t exist any longer.\u201d That is
\npoor indeed! There. <\/span><\/p>\n

\nPage
\n\u2013 6<\/span><\/span><\/p>\n

<\/p>\n
\n

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


\n
\n9
\nJanuary 1957<\/font><\/a><\/span><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u201cGod cannot cease from leaning down towards
\nNature, nor man from aspiring-towards the Godhead. It is the eternal relation
\nof the finite to the infinite. When they seem to turn from each other, it is to
\nrecoil for a more intimate meeting. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cIn man nature of the world becomes again
\nself-conscious so that it may take the greater leap towards its Enjoyer. This
\nis the Enjoyer whom unknowingly it possesses, whom life and sensation
\npossessing deny and denying seek. Nature of the world knows not God, only
\nbecause it knows not itself; when it knows itself, it shall know unalloyed
\ndelight of being. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cPossession in oneness and not loss in
\noneness is the secret. God and Man, World and Beyond-world become one when they
\nknow each other. Their division is the cause of ignorance as ignorance is the
\ncause of suffering.\u201d <\/span><\/i>
\n <\/span><\/i><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>
\nThoughts
\nand Glimpses, Cent. Vol. 16, p. 382 <\/font> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

According to what Sri
\nAurobindo says here, the reality of the universe is what is called God or
\ngodhead, but essentially it is Delight. The universe is created in Delight and
\nfor Delight. But this Delight can exist only in the perfect oneness of the
\ncreation with its creator, and Sri Aurobindo describes this oneness as the
\nPossessor \u2013 that is, the Creator \u2013 the Possessor being possessed by his
\ncreation, a sort of reciprocal possession which is the very essence of the
\nOneness and the source of all delight. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And it is because of division \u2013 because
\nthe Possessor no longer possesses and because the possessed no longer possesses
\nthe Possessor, division is created and the essential Delight is changed into
\nignorance, and this ignorance is the cause of all suffering. \u201cIgnorance\u201d, not
\nin the sense in which it is usually
\n <\/span><\/p>\n

\nPage
\n\u2013 7<\/span><\/p>\n

<\/p>\n
\n

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

understood, for that is what
\nSri Aurobindo calls Nescience; that ignorance is a consequence of the other.
\nTrue ignorance is ignorance of the oneness, the union, the identity. And that
\nis the cause of all suffering.<\/span><\/p>\n

Ever since
\ndivision began and creation lost its direct contact with the Creator, ignorance
\nhas reigned, and all suffering is its result. <\/span><\/p>\n

All those who
\nhave had the inner experience have had this experience, that the moment one
\nre-establishes the union with the divine source, all suffering disappears. But
\nthere has been a very persistent movement, about which I spoke to you last
\nweek, which put at the source of creation not this essential divine Delight but
\ndesire. This delight of creation, self-manifestation, self-expression \u2013 there
\nis an entire line of seekers and sages who have considered it not as a delight
\nbut as a desire; the whole line of Buddhism is of this kind. And instead of
\nseeing the solution in a Oneness which restores to us the essential Delight of
\nthe manifestation and the becoming, they consider that the goal and also the
\nway are a total rejection of all desire to be and a return to annihilation.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This conception amounts to an essential
\nmisunderstanding. The methods recommended for self-liberation are methods of
\ndevelopment which can be very useful, but this conception of a world that\u2019s
\nessentially bad, for it is the result of desire, and from which one must escape
\nat all costs and as quickly as possible, has been the greatest and most serious
\ndistortion of all spiritual life in the history of mankind. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It might have been useful, perhaps, at a
\nparticular time, for everything is useful in the world\u2019s history, but this
\nutility has passed, it is outworn, and it is time for this conception to be
\nsuperseded and for us to return to a more essential and higher Truth, to go
\nback to the Delight of existence, the Joy of union and manifestation of the
\nDivine. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This new orientation \u2013 I mean new in its
\nterrestrial realisation \u2013 must replace all the former spiritual orientations
\nand
\n <\/span><\/p>\n

\nPage
\n\u2013 8<\/span><\/p>\n

<\/p>\n
\n

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

open the way to the new
\nrealisation which will be a supramental realisation. That is why I told you
\nlast week that only Delight, the true divine Delight can bring about the
\nVictory. <\/span><\/p>\n

Naturally,
\nthere must be no confusion about what this Delight is, and that is why from the
\nbeginning Sri Aurobindo puts us on our guard, telling us that it is only when
\none has passed beyond enjoyings that one can enter into Bliss. Bliss is
\nprecisely that state which comes from the manifestation of this Delight. But it
\nis quite the opposite of all that is usually called joy and pleasure, and these
\nmust be completely given up in order to have the other. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>(To a child) <\/i>Do you have a question? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0\u00a0 <\/span>I have a question, but we haven\u2019t read that
\nyet. <\/i><\/span><\/p>\n

 <\/p>\n

\nWhat is it? <\/span><\/p>\n

 <\/span><\/p>\n

It is about God and Nature.<\/span><\/i><\/p>\n

So ?       <\/span><\/span><\/p>\n

Why do God and Nature \u201crun from each other when
\nglimpsed\u201d? \u00b9<\/span><\/i><\/p>\n

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

In order to play. He
\nsays so: \u201cThey are at play.\u201d It is in play.<\/span><\/p>\n

 <\/span><\/p>\n

(A young disciple) Mother, does Nature know it
\nis a game? God knows it is a game, but does Nature know it? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>I think Nature knows it too, it is only man
\nwho does not know!\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

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


\n\u00b9<\/font><\/span>
\n\u201cGod and Nature are like a boy and a girl at play and in love They hide and run
\nfrom each other when glimpsed ? so\u00a0 <\/span>that
\nthey may be sought after and chased and captured.\u201d<\/font><\/span><\/p>\n

 <\/p>\n

\u00a0<\/font><\/span>(Thoughts
\nand Glimpses), Cent. Vol. 16, p. 382)<\/font><\/i><\/span>\u00a0<\/font><\/span><\/p>\n

\nPage
\n\u2013 9<\/span><\/p>\n

<\/p>\n
\n

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

\n(Another child) Sweet Mother, where can Nature
\nhide? <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Where can she hide? She
\nhides in the inconscience, my child. That is the greatest hiding-place, the inconscience.
\nBesides, God also hides in the inconscience. <\/span><\/p>\n

Perhaps, when
\none knows it is a game and plays it for fun, it is amusing. But when one
\ndoesn\u2019t know it is a game, it is not amusing. You see, it is only when one is
\non the other side, on the divine side, that one can see it like that; that is,
\nas long as we are in the ignorance, well, inevitably we suffer from what should
\namuse and please us. Fundamentally, it comes to this: when one does something
\ndeliberately, knowing what one is doing, it is very interesting and may even be
\nvery amusing. But when it is something you don\u2019t do deliberately and don\u2019t
\nunderstand, when it is something imposed on you and endured, it is not
\npleasant. So the solution, the one which is always given: you must learn, know,
\ndo it deliberately. But to tell you my true feeling, I think it would be much
\nbetter to change the game.\u2026When one is in that state, one can smile, understand
\nand even be amused, but when one sees, when one is conscious of all those who,
\nfar from knowing that they are playing, take the game very seriously and find
\nit rather unpleasant, well\u2026I don\u2019t know, one would prefer it to change. That is
\na purely personal opinion. <\/span><\/p>\n

I know very
\nwell: the moment one crosses over to the other side\u2026instead of being underneath
\nand enduring, when one is above and not only observes but acts oneself, it is
\nso total a reversal that it is difficult to recall the state one was in when
\ncarrying all the weight of this inconscience, this ignorance on one\u2019s back,
\nwhen one was enduring things without knowing why or how or where one was going
\nor why it was like that. One forgets all that. And then one can say: it is an
\n\u201ceternal game in an eternal garden\u201d. But for it to be an amusing game,
\neverybody should be able to play the game knowing the rules of the game; as
\nlong as one does not know the rules of the game, it is
\n <\/span><\/p>\n

\nPage
\n\u2013 10<\/span><\/span><\/p>\n

<\/p>\n
\n

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

not pleasant. So the
\nsolution you are given is: \u201cBut learn the rules of the game!\u201d\u2026That is not
\nwithin everybody\u2019s reach. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I have the impression, a very powerful
\nimpression, that a practical joker came and spoilt the game and made it into
\nsomething dramatic, and this practical joker is obviously the cause of the
\ndivision and the ignorance which is the result of this division, and of the
\nsuffering which is the result of ignorance. Indeed, in spite of all the
\nspiritual traditions, it is difficult to conceive that this state of division,
\nignorance and suffering was foreseen at the beginning of creation. In spite of
\neverything, one doesn\u2019t like to think that it could have been foreseen. Indeed,
\nI refuse to believe it. I call it an accident \u2013 a rather terrible accident, but
\nstill, you see, it is especially terrible to the human consciousness; for the
\nuniversal consciousness, it may only be quite a reparable accident. And after
\nall, when it has been set right, we shall even be able to recall it and say,
\n\u201cAh! it has given us something we wouldn\u2019t have had otherwise.\u201d But we must
\nfirst wait for it to be put right. <\/span><\/p>\n

Anyway, I
\ndon\u2019t know if there are people who say that it was foreseen and willed, but I
\ntell you it was neither foreseen nor willed, and this is precisely why when it
\nhappened, quite unexpectedly, immediately something else sprang forth from the
\nSource, which probably would not have manifested if this accident had not taken
\nplace. If Delight had remained Delight, conceived as Delight, and everything
\nhad come about in Delight and Union instead of in division, there would never
\nhave been any need for the divine Consciousness to plunge into the inconscience
\nas Love. So, when one sees this from very far and from high above, one says,
\n\u201cAfter all, something has perhaps been gained from it.\u201d But one must see it
\nfrom a great distance and a great height to be able to say that. Or rather,
\nwhen it is left far behind, when one has gone beyond this state, entered into
\nUnion and Delight, when division and inconscience and suffering have
\ndisappeared, then one may very wisely say, \u201cAh, yes, we have gained an
\nexperience we would never have had other- <\/span><\/p>\n

\nPage
\n\u2013 11<\/span><\/span><\/p>\n

<\/p>\n
\n

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

wise.\u201d But the experience
\nmust be behind, we must not be right in the midst of it. For, even for someone
\nwho \u2013 this is something I know \u2013 even for someone who has come out of this
\nstate, who lives in the consciousness of Oneness, for whom ignorance is
\nsomething external, no longer something intimate and painful, even for that
\nperson it is impossible to look on the suffering of all those who have not come
\nout of it with a smile of indifference. That seems impossible to me. Therefore,
\nit is really necessary that things in the world should change and the acute
\nstate of sickness should disappear, so that we can say, \u201cAh! yes, we have
\nbenefited by it.\u201d It is true that something has been gained, but it is a very
\ncostly gain.<\/span><\/p>\n

That is why,
\nI believe, because of that, so many initiates and sages have been attracted by
\nthe solution of the void, of Nirvana, for this is obviously a very radical way
\nof escaping from the consequences of an ignorant manifestation. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Only, the solution of changing this
\nmanifestation into a true, truly divine reality is a far superior solution. And
\nthis is what we want to attempt now, with a certitude of succeeding one day or
\nanother, for, in spite of everything, despite everything, what is true is
\neternally true, and what is true in essence must necessarily become true in the
\nrealisation, one day or another. Sri Aurobindo told us that we had taken the
\nfirst step on the path and that the time had come to accomplish the work,
\ntherefore one has only to set out. That\u2019s all. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>So, your question? (To the child who asked about the game of hide-and-seek<\/i>) Was this
\nwhat you wanted to know? <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Actually what you were asking was: Why
\nthis image? <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

One could reverse the
\nthing. Instead of saying that the universe is like this, that is, the Divine and
\nman are like this, look like this, one should say that this is perhaps an
\nouter, superficial expression of what the essential relation between the Divine
\nand
\n <\/span><\/p>\n

\nPage \u2013 12<\/span><\/p>\n

<\/p>\n
\n

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

\nman is at the present
\nmoment.<\/span><\/p>\n

In fact, this
\nwould amount to saying that when one plays one is much more divine than when
\none is serious! (Laughing)<\/i>But it\u2019s
\nnot always good to say this. Perhaps there is more divinity in the spontaneous
\nplay of children than in the erudition of the scholar or the asceticism of the
\nsaint. That\u2019s what I have always thought. Only (smiling)<\/i> it is a divinity which is quite unconscious of itself. <\/span><\/p>\n

As for me, I
\nmust confess to you that I feel much more essentially myself when I am joyful
\nand when I play \u2013 in my own way \u2013 than when I am very grave and very serious \u2013
\nmuch more. Grave and serious \u2013 that always gives me the impression that I am
\ndragging the weight of all this creation, so heavy and so obscure, whereas when
\nI play \u2014 when I play, when I can laugh, can enjoy myself \u2013 gives me the feeling
\nof a fine powder of delight falling from above and tinting this creation, this
\nworld with a very special colour and bringing it much closer to what it should
\nessentially be. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, when and why are you grave?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Oh! well, you have seen
\nme sometimes, haven\u2019t you? Perhaps when I come down a rung, I don\u2019t know \u2013 when
\nsomeone is drowning or in difficulty, then one must come down from the bank
\ninto the water to pull him out. Perhaps that is the reason. When the creation
\nis in a special difficulty, one comes down a little, one pulls, so one becomes
\nserious. But when all is going well, one can laugh and enjoy oneself. <\/span><\/p>\n

In fact, it
\ncould be said that all preaching, all exhortations, even all prayers and
\ninvocations come from what Sri Aurobindo calls the lower hemisphere, that is to
\nsay, one is still down below. It may be the summit, may be the frontier, it may
\nbe just the edge of this lower hemisphere, but one is still in the lower
\nhemisphere, that is to say one is still down below. It may be the summit, may
\nbe the frontier,<\/span> <\/span>it may be just the edge of this lower hemisphere, but one is
\nstill in the lower hemisphere. And as soon as one passes to the other side, all
\nthis seems, to say the least, useless and almost childish in the bad <\/span><\/p>\n

\nPage
\n\u2013 13<\/span> <\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>Sense of the word \u2013 ignorant, still ignorant.
\nAnd it is very interesting to be still in this state where one is at times on
\none side, at times just on the border of the other. Well, this border of the
\nother, which for the human consciousness is an almost inaccessible summit, for
\none who can live consciously and freely in the higher hemisphere, is in spite
\nof everything a descent. <\/span><\/p>\n

Later I would
\nlike us to take up and read here the last chapters of The Life Divine. <\/i>I think you are becoming old enough, mature
\nenough, to be able to follow it. And then there are all kinds of things you
\nwill be able to understand and subjects we shall be able to take up, based on
\nthis text, which will help us to go one step further, a serious step towards
\nrealisation. He describes so precisely and marvellously the difference between
\nthese two states of consciousness, how all that seems to man almost the
\nultimate of perfection, at least of realisation, how all that still belongs to
\nthe lower hemisphere, including all the relations with the gods ass men have
\nknown them and still know them \u2013 how all these things are still far below \u2013 and
\nwhat is the true state, the one which he describes as the supramental state,
\nwhen one passes beyond. <\/span><\/p>\n

And in fact,
\nas long as one has not consciously passed beyond, there is a whole world of
\nthings one cannot understand. <\/span><\/p>\n

So I would
\nlike us now to open the way and pass beyond, all together, a little.\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

There we are. <\/span><\/p>\n

\nPage
\n\u2013 14<\/span><\/p>\n

<\/p>\n
\n

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


\n16 January 1957<\/font><\/span><\/a><\/i><\/b><\/span><\/i><\/b><\/p>\n

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

\u201cMan seeks at first blindly and does not even
\nknow that he is seeking his divine self; for he starts from the obscurity of
\nmaterial Nature and even when he begins to see, he is long blinded by the light
\nthat is increasing in him. God too answers obscurely to his search; He seeks
\nand enjoys man\u2019s blindness like the hands of a little child that grope after
\nits mother.\u201d\u00a0\u00a0\u00a0 <\/span><\/span><\/i>
\n
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/i><\/p>\n

                                                                                                                                                                         <\/span>
\n
\n                  <\/span>
\nThoughts and Glimpses, Cent. Vol. 16, p.
\n382<\/span><\/font> <\/span>
\n<\/span>
\n       <\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/i>                   Sweet Mother, how is it that one seeks something
\nand yet does not know that one is seeking? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

There are so many things
\nyou think, feel, want, even do, without knowing it. Are you fully conscious of
\nyourself and of all that goes on in you? \u2013 Not at all! If, for example,
\nsuddenly, without your expecting it, at a certain moment I ask you: \u201cWhat are
\nyou thinking about?\u201d your reply, ninety-nine times out of a hundred, will be:
\n\u201cI don\u2019t know.\u201d And if in the same way I ask another question like this: \u201cWhat
\ndo you want?\u201d you will also say: \u201cI don\u2019t know.\u201d And \u201cWhat do you feel?\u201d \u2013 \u201cI
\ndon\u2019t know.\u201d It is only to those who are used to observing themselves, watching
\nhow they live, who are concentrated upon this need to know what is going on in
\nthem, that one can ask a precise question like this, and only they can
\nimmediately reply. In some instances in life, yes, one is absorbed in what one
\nfeels, thinks, wants, and then one can say, \u201cYes, I want that, I am thinking of
\nthat, I experience that\u201d, but these are only moments of existence, not the
\nwhole time. <\/span><\/p>\n

Haven\u2019t you
\nnoticed that? No? <\/span><\/p>\n

Well, to find
\nout what one truly is, to find out why one is on earth, what is the purpose of
\nphysical existence, of this presence on earth, of this formation, this
\nexistence\u2026the vast <\/span>
\n
\n <\/span><\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Page
\n\u2013 15\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

<\/p>\n
\n

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

Majority of people live
\nwithout asking themselves this even once! Only a small elite <\/i>ask themselves this question with interest, and fewer still
\nstart working to get the answer. For, unless one is fortunate enough to come
\nacross someone who knows it, it is not such an easy thing to find. Suppose, for
\ninstance, that there had never come to your hands a book of Sri Aurobindo\u2019s or
\nof any of the writers or philosophers or sages who have dedicated their lives
\nto this quest; if you were in the ordinary world, as millions of people are in
\nthe ordinary world, who have never heard of anything, except at times \u2013 and not
\nalways nowadays, even quite rarely \u2013 of some gods and a certain form of
\nreligion which is more a habit than a faith and, which, besides, rarely tells
\nyou why you are on earth.\u2026Then, one doesn\u2019t even think of thinking about it.
\nOne lives from day to day the events of each day. When one is very young, one
\nthinks of playing, eating, and a little later of learning, and after that one
\nthinks of all the circumstances of life. But to put this problem to oneself, to
\nconfront this problem and ask oneself: \u201cBut after all, why] am I here?\u201d How
\nmany do that? There are people to whom this idea comes only when they are
\nfacing a catastrophe. When they see someone whom they love die or when they
\nfind themselves in particularly painful and difficult circumstances, they turn
\nback upon themselves, if they are sufficiently intelligent, and ask themselves:
\n\u201cBut really, what is this tragedy we are living, and what\u2019s the use of it and
\nwhat is its purpose?\u201d <\/span><\/p>\n

And only at that moment
\ndoes one begin the search to know.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

And it is
\nonly when one has found, you see, found what he says, found that one has a
\ndivine Self and that consequently one must seek to know this divine Self.\u2026This
\ncomes much later, and yet, in spite of everything, from the very moment of
\nbirth in a physical body, there is in the being, in its depths, this psychic
\npresence which pushes the whole being towards this fulfilment. But who knows it
\nand recognises it, this psychic being? That too comes only in special
\ncircumstances, and unfortunately, most of the time these have to be painful
\ncircumstances, other- <\/span><\/p>\n

\nPage
\n\u2013 16<\/span><\/p>\n

<\/p>\n
\n

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

wise one goes on living
\nunthinkingly. And in the depths of one\u2019s being is this psychic being which
\nseeks, seeks, seeks to awaken the consciousness and re-establish the union. One
\nknows nothing about it.<\/span><\/p>\n

When you were
\nten years old, did you know this? No, you didn\u2019t. Well, still in the depths of
\nyour being your psychic being already wanted it and was seeking for it. It was
\nprobably your psychic which brought you here. <\/span><\/p>\n

There are so
\nmany things which happen and you don\u2019t even ask yourself why. You take them\u2026it
\nis like that because it is like that. It would be very interesting to know how
\nmany of you, till I spoke to you about it, had asked yourselves how it happened
\nthat you were here? <\/span><\/p>\n

Naturally,
\nmost of the time, the reply is perhaps very simple: \u201cMy parents are here, so I
\nam here.\u201d However, you were not born here. Nobody was born here. Not even you,
\nwere you? You were born in <\/span>Bangalore<\/span>. No one was
\nborn here.\u2026And yet, you are all here. You have not asked yourselves why-was
\nlike that because it was like that! And so, between even asking oneself and
\ngiving an external reply satisfactory enough to be accepted as final, and then
\ntelling oneself, \u201cPerhaps it is an indication of a destiny, of the purpose of
\nmy life…\u201d What a long way one must travel to come to that!<\/span><\/p>\n

And for
\neverybody there are more or less external reasons, which, besides, are not
\nworth much and explain everything in the dullest possible way, but there is a
\ndeeper reason which as yet you do not know. And are there many of you who would
\nbe very much interested in knowing why they are here? How many of you have
\nasked yourselves this question: \u201cWhat is the true reason for my being here?\u201d <\/span><\/p>\n

Have you
\nasked yourself the question? <\/span><\/p>\n

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

I asked you once, Sweet Mother.<\/span><\/i><\/p>\n

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

Oh! that\u2019s true. And
\nyou?\u2026And you?<\/span> <\/span><\/p>\n

\nPage
\n\u2013 17<\/span><\/p>\n

<\/p>\n
\n

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

I don\u2019t remember. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You don\u2019t remember. And
\nyou?<\/i><\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Not
\nbefore, Mother <\/i><\/span><\/p>\n

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

Not before. Now it
\nbegins to come! and you? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0<\/span>No. <\/i><\/span><\/p>\n

 <\/span><\/p>\n

No.\u2026And I could ask many
\nothers still. I know very well. Only those who have come after having had some
\nexperience of life and came because they wanted to come, and had a conscious
\nreason for coming, they can of course tell me, \u201cI came because of that\u201d, and
\nthat would be at least a partial explanation. The truest, deepest reason may
\nstill elude them, that is, what they specially have to realise in the Work.
\nThat already requires having passed through many stages on the path.<\/span><\/p>\n

Essentially,
\nit is only when one has become aware of one\u2019s soul, has been identified with
\none\u2019s psychic being that one can see in a single flash the picture of one\u2019s
\nindividual development through the ages. Then indeed one begins to know\u2026but not
\nbefore. Then, indeed, I assure you it becomes very interesting. It changes
\none\u2019s position in life.<\/span><\/p>\n

There is such
\na great difference between feeling vaguely, having a hesitant impression of
\nsomething, of a force, a movement, an impulse, an attraction, of something
\nwhich drives you in life \u2013 but it is still so vague, so uncertain, it is hazy \u2013
\nthere is such a difference between this and having a clear vision, an exact
\nperception, a total understanding of the meaning of one\u2019s life. And only then
\ndoes one begin to see things as they are, not before. Only then can one follow
\nthe thread of one\u2019s destiny and clearly see the goal and the way to reach it.
\nBut that happens only through successive inner awakenings, like doors opening
\nsuddenly on new horizons \u2013 truly, a new birth into a truer <\/span><\/p>\n

\nPage
\n\u2013 18<\/span><\/p>\n

<\/p>\n
\n

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

deeper, more lasting
\nconsciousness. <\/span><\/p>\n

Until then
\nyou live in a cloud, gropingly, under the weight of a destiny which at times crushes
\nyou, gives you the feeling of having been made in a certain way and being
\nunable to do anything about it. You are under the burden of an existence which
\nweighs you down, makes you crawl on the ground instead of rising above and
\nseeing all the threads, the guiding threads, the threads which bind different
\nthings into a single movement of progression towards a realisation that grows
\nclear. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One must spring up out of this
\nhalf-consciousness which is usually considered quite natural \u2013 this is your
\n\u201cnormal\u201d way of being and you do not even draw back from it sufficiently to be
\nable to see and wonder at this incertitude, this lack of precision; while, on
\nthe contrary, to know that one is seeking and to seek consciously,
\ndeliberately, steadfastly and methodically, this indeed is the exceptional,
\nalmost \u201cabnormal\u201d condition. And yet only in this way does one begin to truly
\nlive. <\/span><\/p>\n

\nPage
\n\u2013 19<\/span><\/p>\n

<\/p>\n
\n

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


\n
\nHome<\/a><\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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