{"id":4304,"date":"2013-07-13T01:55:02","date_gmt":"2013-07-13T01:55:02","guid":{"rendered":"http:\/\/localhost\/?p=4304"},"modified":"2013-07-13T01:55:02","modified_gmt":"2013-07-13T01:55:02","slug":"12-jnana-62-66-93-vol-10-on-thoughts-and-aphorisms-volume-10","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/10-on-thoughts-and-aphorisms-volume-10\/12-jnana-62-66-93-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-12_jnana-62-66_93.htm"},"content":{"rendered":"\n\n
\n
\n

\n93 \u2013 Pain is the touch of our Mother teaching us how to bear and grow in
\nrapture. She has three stages of her schooling, endurance first, next equality
\nof soul, last ecstasy. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

As far as moral things are concerned, this
\nis absolutely obvious, it is indisputable \u2013 all moral suffering moulds your
\ncharacter and leads you straight to ecstasy, when you know how to take it. But
\nwhen it comes to the body\u2026 <\/span><\/p>\n

It is true that doctors have said that if
\none can teach the body to bear pain, it becomes more and more resilient and
\nless easily disrupted \u2013 this is a concrete result. In the case of people who
\nknow how to avoid getting completely upset as soon as they have a pain
\nsomewhere, who are able to bear it quietly, to keep their balance, it seems
\nthat the body’s capacity to bear the disorder without going to pieces
\nincreases. This is a great achievement. I have asked myself this question from
\nthe purely practical, external standpoint and it seems to be like this.
\nInwardly, I have been told this many times \u2013 told and shown by small
\nexperiences \u2013 that the body can bear much more than we think, if no fear or
\nanxiety is added to the pain. If we eliminate the mental factor, the body, left
\nto itself, has neither fear nor apprehension nor anxiety about what is going to
\nhappen \u2013 no anguish \u2013 and it can bear a great deal. <\/span><\/p>\n

The second step is when the body has
\ndecided to bear it \u2013 you see, it takes the decision to bear it: immediately,
\nthe acuteness, what is acute in the pain disappears. I am speaking absolutely
\nmaterially.<\/span><\/p>\n

And if you are calm \u2013 here, another factor
\ncomes in, the need for inner calm \u2013 if you have the inner calm, then the pain
\nchanges into an almost pleasant sensation \u2013 not \u201cpleasant\u201d in the ordinary
\nsense, but an almost comfortable feeling comes. Again, I am speaking purely
\nphysically, materially. <\/span><\/p>\n

And the last stage, when the cells have
\nfaith in the divine Presence and in the sovereign divine Will, when they have
\nthis trust that all is for the good, then ecstasy comes the cells open, like
\nthis, become luminous and ecstatic. <\/span><\/p>\n

That makes four stages \u2013 only three are
\nmentioned here. <\/span><\/p>\n

The last one is probably not within
\neveryone’s reach, but the first three are quite evident \u2013 I know it is like
\nthat. The only thing that used to worry me was that it was not a purely psy<\/span><\/span>chological<\/span><\/span> <\/span><\/p>\n

\nPage – 171<\/span><\/p>\n

<\/p>\n
\n

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

experience and that there was some wear
\nin the body by the fact of enduring suffering. But I have asked doctors and I
\nwas told that if the body is taught to bear pain when it is very young, its
\ncapacity to endure increases so much that it can really resist disease; that
\nis, the disease does not follow its normal course, it is arrested. That is
\nprecious.  <\/span><\/p>\n


\n\u00a0<\/font><\/span>10
\nAugust 1963 <\/font> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\n94<\/a> \u2013 All renunciation is for a greater joy yet ungrasped<\/span>.
\nSome renounce for the joy of duty done, some for the joy of peace, some for the
\njoy of God and some for the joy of self-torture, but renounce rather as a
\npassage to the freedom and untroubled rapture beyond. <\/span><\/p>\n

 <\/span><\/p>\n

I have rarely had this experience of
\nrenunciation \u2013 for there to be renunciation, one must be attached to things,
\nand there was always this thirst, this need to go further, to go higher, to
\nfeel better, to do better, to have something better. And rather than having a
\nfeeling of renunciation one has the feeling that it is a good riddance \u2013 you
\nget rid of something cumbersome that weighs you down and hinders your advance.
\nThat is what I was saying the other day: we are still everything we no longer
\nwant to be and He is everything we want to become \u2013 what we call we in our
\negoistic stupidity is precisely what we do not want to be any more, and we
\nwould be so happy to throw all that off, to get rid of all that, so as to be
\nable to be what we want to be. <\/span><\/p>\n

This is a very living experience. <\/span><\/p>\n

The only process that I have known, and
\nwhich has been repeated several times during my life, is the renunciation of an
\nerror: something you believe to be true \u2013 which probably was true for a time \u2013
\non which you base part of your action, but which in fact was only an opinion.
\nYou thought that it was a true evaluation with all its logical consequences,
\nand your action <\/span><\/p>\n

\nPage – 172<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>\u2013
\npart of your action \u2013 was based on that, and it all followed automatically; and
\nsuddenly, an experience, a circumstance or an intuition, warns you that your
\nevaluation is not as true as it looked. Then there is a whole period of
\nobservation, of study \u2013 or sometimes it comes like a revelation, a massive
\ndemonstration \u2013 and not only the idea or the false knowledge, but all its
\nconsequences must be changed \u2013 perhaps a whole way of acting on some point. And
\nat that moment there is a kind of sensation, something akin to the sensation of
\nrenunciation, which means that you must break up a whole set of things which
\nhad been built \u2013 sometimes it can be quite extensive, sometimes it is something
\nvery small, but the experience is the same: it is the movement of a force, a
\npower that dissolves, and there is resistance from everything which has to be
\ndissolved, from all the past habits; and it is this movement of dissolution,
\nwith its corresponding resistance, which is probably expressed in the ordinary
\nhuman consciousness as a feeling of renunciation. <\/span><\/p>\n

I saw this very recently \u2013 it is
\ninsignificant, these circumstances have no importance in themselves; they are
\ninteresting only in the context of the study. This is the only phenomenon that
\nis familiar to me because it has been repeated several times in my life. As the
\nbeing progresses, the power of dissolution increases, becomes more and more
\nimmediate and the resistance diminishes. But I have the memory of a period of
\nmaximum resistance \u2013 it was more than half a century ago and \u2013 it was nothing
\nbut that, it was always something outside myself \u2013 not outside my
\nconsciousness, but outside my will \u2013 something which resisted the will. I have
\nnever had the feeling of having to renounce anything, but I have had the feeling
\nof having to apply pressure on things to dissolve them. Whereas now, more and
\nmore, the pressure is imperceptible, it is immediate; as soon as the force to
\ndissolve a whole set of things manifests, there is no resistance, everything
\ndissolves; on the contrary, there is hardly any feeling of liberation \u2013 there
\nis something which is amused again and says: \u201cOh, again! How many times one<\/span> <\/span><\/p>\n

\nPage – 173<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>limits oneself\u2026\u201d How many times you think that
\nyou are advancing, continuously, smoothly, uninterruptedly, and yet how many
\ntimes you set a little limit in front of yourself. It is not a big limit, for
\nit is a very small thing in an immense whole, but it is a small limit to your
\naction. And so when the Force acts to dissolve the limit, at first you feel
\nliberated, you are glad; but now, it is not even that, it is a smile. Because
\nit is not a feeling of liberation, it is simply like removing a stone from your
\npath so that you can go on. <\/span><\/p>\n

This idea of renunciation can only arise
\nin a self-centred<\/span> consciousness. Naturally, people \u2013
\nthe ones I call altogether primitive \u2013 are attached to things: when they have
\nsomething, they do not want to let it go! It seems so childish to me!\u2026 When
\nthey have to part with something, it hurts! Because they identify themselves
\nwith the things they have. But this is childishness. The true process behind
\nall this is the amount of resistance in things that were formed on a certain
\nbasis of knowledge \u2013 which was a knowledge at a particular time and which is no
\nlonger so at another \u2013 a partial knowledge, not fleeting but impermanent. There
\nis a whole set of things built upon this knowledge and they resist the force
\nthat says: \u201cNo! it is not true, (laughing<\/i>)
\nyour basis is no longer true, let’s take it away!\u201d And then, oh! it hurts \u2013
\nthis is what people experience as renunciation. <\/span><\/p>\n

 <\/span><\/p>\n

The difficulty is not really to renounce, but to accept <\/span><\/i>(Mother smiles) when we see life as it is now\u2026 But then, if we accept, how can we live
\nin the midst of all this and have this \u201cuntroubled rapture\u201d \u2013 not there, but
\nhere? <\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

This has been my problem for weeks. <\/span><\/p>\n

I have come to this conclusion: in
\nprinciple, it is the consciousness and the union with the Divine that bring
\nrapture \u2013 this is the principle \u2013 therefore, the consciousness and the union <\/span><\/p>\n

\nPage – 174<\/span><\/p>\n

<\/p>\n
\n

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

with the Divine, whether in the world as
\nit is or in the construction of a future world, must be the same \u2013 in
\nprinciple. That is what I repeat to myself all the time: How is it that you do
\nnot have this rapture? <\/span><\/p>\n

I have it \u2013 when the whole consciousness is
\ncentralised<\/span> in union; at any time, in the midst of
\nanything, with this movement of concentration of the consciousness on union,
\nthe rapture comes. But I must say that it disappears when I am working\u2026 It is a
\nworld \u2013 a very chaotic world of work, where I act on everything around me; and
\nnecessarily, I am obliged to receive what is around me, so as to be able to act
\non it. I have reached a state in which all that I receive, even the things that
\nare considered most painful, leave me absolutely calm and indifferent \u2013
\n\u201cindifferent,\u201d not an inactive indifference: without any painful reaction of
\nany kind, absolutely neutral (gesture
\nturned towards the Eternal<\/i>), with perfect equality. But in this equality
\nthere is a precise knowledge of what is to be done, of what is to be said, of
\nwhat is to be written, of what is to be decided, in short, everything that
\naction entails. All that happens in a state of perfect neutrality, with the
\nsense of Power at the same time: the Power flows, the Power acts, and the
\nneutrality remains \u2013 but there is no rapture. I do not have the enthusiasm, the
\ndelight, the fullness of action. <\/span><\/p>\n

And I must say that this rapturous state
\nof consciousness would be dangerous in the present condition of the world.
\nBecause it produces reactions that are almost absolute \u2013 I see that this state
\nof rapture has a formidable<\/i> power.
\nBut I insist on the word formidable, in the sense that it is intolerant or
\nintolerable \u2013 intolerable rather \u2013 to everything that is unlike it. It is the
\nsame thing or almost \u2013 not quite the same, but almost \u2013 as the supreme divine
\nLove; the vibration of this ecstasy or rapture is a small beginning of the
\nvibration of divine Love, and that is absolutely \u2013 yes, there is no other word
\nfor it \u2013 intolerant, in the sense that it will not permit the presence of
\nanything that is contrary to it <\/span><\/p>\n

\nPage – 175<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0<\/span>So it would have frightful consequences
\nfor the ordinary consciousness. I see it clearly, because sometimes this Power
\ncomes \u2013 this Power comes and one has the impression that everything is going to
\nexplode. For it can tolerate nothing but union, it can tolerate nothing but the
\nresponse that accepts, that receives and accepts. And it is not an arbitrary
\nwill, it is by the very fact of its existence which is All-Power, \u201cAll-Power\u201d
\nnot in the sense in which we understand it, but really All-Power. That is to
\nsay that it exists entirely, totally, exclusively. It contains everything, but
\nanything that is contrary to its vibration is compelled to change, since
\nnothing can disappear. So this immediate, almost brutal, absolute change, in
\nthe world as it is, is a catastrophe. <\/span><\/p>\n

This is the answer that I have received to
\nmy problem. <\/span><\/p>\n

Because it was that, I was wondering,
\n\u201cWhy? I who am\u2026\u201d At any instant all I have to do is this (gesture upwards<\/i>) and it is\u2026 there is nothing left but the Lord,
\neverything is That \u2013 but so absolutely that everything which is not That
\ndisappears! But at the moment the proportion is such (laughing<\/i>), that too many things would have to disappear! <\/span><\/p>\n

I have understood that.
\n\u00a0<\/span><\/span><\/p>\n

17 and 24 August 1963 <\/font> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\n95<\/a> \u2013 Only by perfect renunciation of desire or by perfect satisfaction
\nof desire can the utter embrace of God be experienced, for in both ways the
\nessential precondition is effected, \u2013 desire perishes. <\/span><\/p>\n

 <\/span><\/p>\n

It is impossible to satisfy desire
\nperfectly \u2013 it is something impossible. And also to renounce desire. You
\nrenounce one desire and you have another. Therefore both are relatively
\nimpossible; what is possible is to enter into a state where there is no desire.
\n<\/span><\/p>\n

 <\/span><\/span><\/p>\n

(Long
\nsilence<\/i>) <\/span><\/p>\n

\nPage – 176<\/span><\/p>\n

<\/p>\n
\n

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

It is a pity that I cannot note down all
\nthese experiences that come, because these last few days and during a whole
\nperiod, there has been a very clear perception of the true working which is the
\nexpression of the supreme Will translated spontaneously, naturally,
\nautomatically through the individual instrument; one might even say \u2013 for the
\nmind is quiet, it keeps quiet \u2013 through the body; and the perception of the
\nmoment when this expression of the divine Will is clouded \u2013 distorted \u2013 by the
\nintroduction of desire, the special vibration of desire, which has a quality
\nall its own and which has many apparent causes: it is not only the thirst for
\nsomething, the need for something, or the attachment to something; the same
\nvibration can be set in motion, for example, by the fact that the will which is
\nexpressed seems to be, or at least is mistaken for, the expression of the
\nsupreme Will; but there has been a confusion between the immediate action which
\nwas obviously the expression of the supreme Will and the result which should
\nhave followed \u2013 it is a mistake we very often make. We are in the habit of
\nthinking that when we want something it should come to us, because the vision
\nis too shortsighted too shortsighted \u2013 and too limited; instead of having an
\noverall vision which would show us that this particular vibration was necessary
\nto set off a certain number of other vibrations and that it is the totality of
\nall that which will have an effect, which is not the immediate effect of the
\nvibration emitted. I do not know if this is clear, but it is a constant
\nexperience. <\/span><\/p>\n

As a matter of fact, during this period, I
\nhave studied and observed this phenomenon: how the vibration of desire is added
\nto the vibration of Will emitted by the Supreme \u2013 in our little everyday
\nactions. And with the vision from above, if we take care to maintain the
\nconsciousness of this vision from above, we can see how this vibration emitted
\nwas exactly the vibration emitted by the Supreme, but instead of obtaining the
\nimmediate result expected by the surface consciousness, it was meant to set off
\na whole series of vibrations and to achieve another, more
\n <\/span><\/p>\n

\nPage – 177<\/span><\/p>\n

<\/p>\n
\n

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

distant and more complete result. I am not
\nspeaking of great things or of actions on a terrestrial scale, I am speaking of
\nthe very small things in life: for example, saying to someone, Give me this,
\nand instead of giving it, that someone does not understand and gives something
\nelse. So if we do not take care to preserve an overall vision, a certain
\nvibration may occur, for example a vibration of impatience or of
\ndissatisfaction, together with the impression that the vibration from the Lord
\nis not understood and not received. Well, this little added vibration of
\nimpatience or, in fact, of not understanding what is happening, this impression
\nof a lack of receptivity or response, is of the same quality as desire \u2013 it
\ncannot be called a desire, but it is the same kind of vibration \u2013 this is what
\ncomes to complicate things. If we have the complete, exact vision, we know that
\nGive me this will produce something other than the immediate result and that
\nthis other thing will bring in something else which is exactly what should be.
\nI do not know if I am making myself clear, it is rather complicated! But this
\ngave me the key to the difference in quality between the vibration of Will and
\nthe vibration of desire, and at the same time the possibility of eliminating
\nthis vibration of desire by a wider and more total vision wider, more total and
\nfar \u2013 seeing, that is to say, the vision of a greater whole. <\/span><\/p>\n

I insist on this point, because this
\neliminates all moral factors. It eliminates this pejorative notion of desire.
\nMore and more, the vision is eliminating all notions of good and bad, right and
\nwrong, inferior and superior, and all that. There is only what might almost be
\ncalled a difference of vibratory quality \u2013 \u201cquality\u201d still gives the idea of
\nsuperiority and inferiority; it is not quality, it is not intensity. I do not
\nknow the scientific term they use to distinguish one vibration from another,
\nbut that’s what it is. <\/span><\/p>\n

And so what is noteworthy is that the
\nvibration, what one might call the quality of the vibration that comes from the
\nLord, is constructive \u2013 it builds and it is peaceful and luminous; while
\n <\/span><\/p>\n

\nPage – 178<\/span><\/p>\n

<\/p>\n
\n

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

the other vibration of desire, or any
\nsimilar vibration, complicates, destroys, confuses and twists things \u2013 confuses
\nand distorts them, twists them. And this takes away the light; it produces a greyness<\/span>, which can be intensified by violent movements
\ninto very dark shadows. But even when there is no passion, when passion does
\nnot intervene, it is like that. The physical reality has become nothing but a
\nfield of vibrations that mingle and unfortunately also clash and conflict with
\none another; and the clash, the conflict is a climax of this kind of turmoil
\nand disorder and confusion created by certain vibrations which are in fact
\nvibrations of ignorance \u2013 because we do not know. They are vibrations of
\nignorance and they are too small, too narrow, too limited \u2013 too short. The
\nproblem is no longer perceived from a psychological point of view at all; there
\nare only vibrations. <\/span><\/p>\n

If we consider it from the psychological
\npoint of view\u2026 on the mental plane, it is very easy; on the vital plane it is
\nnot very difficult; on the physical plane it is a little heavier, for it takes
\nthe form of needs; but here too there has been a field of experience these last
\nfew days: the study of medical and scientific conceptions of the structure of
\nthe body, its needs, what is good or bad for it; and that, reduced to its
\nessence, comes down to the same question of vibrations. It was rather
\ninteresting: there was an appearance for all things as they are seen by the
\nordinary consciousness \u2013 are pure appearances \u2013 there was an appearance of
\nfood-poisoning and it became the object of a special study in order to find out
\nwhether there was anything absolute in it or whether the poisoning was
\nrelative, that is, based on ignorance and a bad reaction, and on the absence of
\nthe true vibration. The conclusion was that it is a question of proportion
\nbetween the amount, the sum of vibrations that belong to the Lord, and the
\nvibrations that still belong to obscurity; and, depending on the proportion, it
\ntakes the form of something concrete and real or of something that can be
\neliminated, that is, which does not resist the influence of the vibration of
\nTruth. And it was very interesting, for as soon as the consciousness <\/span>
\n
\n <\/span><\/p>\n

\nPage – 179<\/span><\/p>\n

<\/p>\n
\n

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

was informed of the cause of the
\ndisturbance in the functioning of the body \u2013 the consciousness saw where it
\ncame from, what it was \u2013 immediately, the observation began with the idea, \u201cLet
\nus see what is happening.\u201d First, put the body in a state of perfect rest with
\nthe certitude \u2013 which is always there \u2013 that nothing happens except by the will
\nof the Lord, that the result is also the will of the Lord, and that therefore
\none should be completely quiet; so the body is completely quiet, untroubled, it
\nis not restless, not vibrating, nothing \u2013 completely quiet. And then, to what
\nextent are the effects inevitable? As a certain amount of matter containing an
\nelement unfavourable<\/span> to the elements of the body and
\nto the life of the body has been absorbed, what is the proportion of favourable<\/span> and unfavourable<\/span>
\nelements, or of favourable<\/span> and unfavourable<\/span>
\nvibrations? Then I saw very clearly that the proportion varies according to the
\nnumber of body cells under the direct influence, which respond only to the
\nsupreme vibration, and the others which still belong to the ordinary way of
\nvibrating. It was very clear, because one could see all the possibilities, from
\nthe ordinary mass which is completely upset by this intrusion and in which one
\nhas to fight with all the ordinary methods to get rid of the undesirable
\nelement, to the total response of the cells to the supreme Force, which means
\nthat the intrusion can have no effect. But this is still the dream of tomorrow
\n\u2013 we are on the way. And the proportion has become quite favourable<\/span>
\n\u2013 I cannot say all-powerful, far from it \u2013 quite favourable<\/span>,
\nwhich means that the consequences of the disturbance did not last very long and
\nthe damage was, so to say, minimal. <\/span><\/p>\n

But all the experiences at the moment, one
\nafter the other \u2013 all the physical<\/i>
\nexperiences of the body \u2013 lead to the same conclusion: everything depends on
\nthe proportion of elements responding exclusively to the influence of the
\nSupreme, the elements that are half and half, on the way to transformation, and
\nthe elements that are still in the old process of vibration of Matter. Their
\nnumber seems to be diminishing; it seems to be <\/span>
\n
\n <\/span><\/p>\n

\nPage – 180<\/span><\/p>\n

<\/p>\n
\n

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

diminishing greatly, but there are still
\nenough of them to produce unpleasant effects or reactions \u2013 things that are not
\ntransformed, that still belong to ordinary life. But every problem \u2013 whether psychological
\nor purely material or chemical \u2013 the whole problem comes down to this: they are
\nnothing but vibrations. And there is the perception of this totality of
\nvibrations and the perception of what one might call, very crudely and
\napproximately, the difference between constructive and destructive vibrations.
\nWe could say \u2013 it is simply a way of putting it \u2013 that all vibrations that come
\nfrom the One and express Oneness are constructive and that all the
\ncomplications of the ordinary separative<\/span> consciousness
\nlead to destruction. <\/span><\/p>\n

 <\/span><\/p>\n

(Long
\nsilence<\/i>)<\/span><\/p>\n

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

It is always said that it is desire which
\ncreates difficulties, and indeed it is like that. Desire may simply be
\nsomething added to the vibration of will. The Will \u2013 when it is the one Will, the
\nsupreme Will expressing itself \u2013 is direct, immediate, there are no possible
\nobstacles; and so everything that delays, hinders, causes complication or even
\nfailure is necessarily<\/i> an admixture
\nof desire. <\/span><\/p>\n

One can see it in everything. For example,
\ntake an external field of action, with the external world, external things \u2013 of
\ncourse, to say that it is \u201cexternal\u201d is simply to put oneself in a false
\nposition \u2013 but, for example, from the higher consciousness, the Truth \u2014
\nconsciousness, you tell someone, \u201cGo\u201d, \u2013 I giving one example among millions \u2013
\n\u201cGo and see this person and tell him this in order to obtain that.\u201d If this
\nperson is receptive, immobile within and surrendered, then he goes, he sees the
\nperson and tells him and the thing is done \u2013 without any complication whatever,
\nlike that. If this person has an active mental consciousness, if he does not
\nhave total faith, if he has all the mixture of everything brought in by ego and
\nignorance, he sees difficulties, he sees problems to be solved, he sees all the <\/span><\/p>\n

\nPage – 181<\/span><\/p>\n

<\/p>\n
\n

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

complications \u2013 and of course, all this
\nhappens. And so according to the proportion \u2013 everything is always a question
\nof proportion \u2013 according to the proportion, it creates complications, it takes
\ntime, the thing is delayed or even worse, it is distorted, it does not happen
\nexactly as it should, it is changed, diminished, distorted or in the end it is
\nnot done at all \u2013 there are many, many degrees, but all that belongs to the
\ndomain of complications \u2013 mental complications \u2013 and desire. Whereas the other
\nway is immediate. There are countless examples of these cases \u2013 of all cases \u2013
\nand also of the immediate case. Then people tell you: \u201cOh, you have performed a
\nmiracle!\u201d \u2013 no miracle has been performed: that is how it should always be. It is
\nbecause the intermediary did not add himself to the action. <\/span><\/p>\n

I do not know if this is clear, but
\nanyway\u2026<\/span><\/p>\n

So this ranges from the smallest thing to
\nan action on the terrestrial scale. There are examples, in terrestrial action,
\nof things that have been done in this way \u2013 if there is a good intermediary.
\nNobody understood how it was done, why it was done \u2013 like that, very, very
\nsimply, everything turned out well. And in other cases, to get a visa or a
\npermit one has to move mountains. So, from the smallest thing, the smallest
\nphysical indisposition to a worldwide action, it is all the same principle,
\neverything comes to the same principle. \u00a0<\/span><\/span><\/p>\n

4 November 1963<\/font><\/span><\/i> <\/span><\/font><\/p>\n

 <\/span><\/p>\n

9<\/a><\/b>6<\/span><\/a><\/i> \u2013 Experience in thy soul the truth of the Scripture; afterwards, if
\nthou wilt, reason and state thy experience intellectually and even then
\ndistrust thy statement; but distrust never thy experience.<\/i><\/span><\/span><\/p>\n

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


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

This doesn’t require any explanation. <\/span><\/p>\n

That is to say, it should be explained to
\nchildren that the statement, whatever it may be, the Scriptures, whatever they may be<\/i>, are always a
\ndiminution of the experience, they are <\/span><\/p>\n

\nPage – 182<\/span><\/p>\n

<\/p>\n
\n

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

always less than the experience. <\/span><\/p>\n

There may be people who need to know this.
\n<\/span><\/p>\n

 <\/span><\/p>\n

\n97<\/a> \u2013 When thou affirmest<\/span> thy soul-experience
\nand deniest<\/span> the different soul-experience of another,
\nknow that God is making a fool of thee. Dost thou not hear His self-delighted
\nlaughter behind thy soul’s curtains? <\/span><\/p>\n

 <\/span><\/p>\n

Oh, it’s delightful! <\/span><\/p>\n

One can only smile and say, \u201cNever doubt
\nyour experience, for your experience is the truth of your being, but do not
\nimagine that it is a universal truth; and never on the basis of this truth deny
\nthe truth of others, because for each one, his experience is the truth of his
\nbeing. And a total truth would only be the totality of all these individual
\ntruths\u2026 plus the experience of the Lord Himself!\u201d <\/span><\/p>\n

 <\/span><\/p>\n

\n98<\/a> \u2013 Revelation is the direct sight, the direct hearing or the inspired
\nmemory of Truth, drsti ,sruti, smrti<\/span>; it is the highest
\nexperience and always accessible to renewed experience. Not because God spoke
\nit, but because the soul saw it, is the word of the Scriptures our supreme
\nauthority. <\/span><\/p>\n

 <\/span><\/p>\n

I assume that this is an answer to the
\nBiblical belief in the \u201cCommandments of God\u201d received by Moses, supposedly
\nuttered by the Lord Himself and heard by Moses \u2013 it is an indirect way of
\nsaying (Mother laughs<\/i>) that this is
\nnot possible. <\/span><\/p>\n

\u201cOur supreme authority\u201d\u2026 \u201cbecause the soul
\nsaw it\u201d \u2013 but it can only be a supreme authority for the soul that saw it, not
\nfor every soul. For the soul that had this experience and saw, it is the
\nsupreme authority, but not for the others. <\/span><\/p>\n

This was one of the things which used to
\nmake me think <\/span><\/p>\n

\nPage – 183<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>when I was a small child: these ten
\nCommandments, which are besides extraordinarily commonplace. Love thy father
\nand thy mother\u2026 Do not kill\u2026 It is revoltingly commonplace. And Moses went up
\nMount Sinai to hear that! <\/span><\/p>\n

Now, I do not know whether Sri Aurobindo<\/span> was thinking of the Indian Scriptures\u2026 There were
\nalso Chinese Scriptures\u2026\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

 <\/span><\/p>\n

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

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

More and more my experience is that
\nrevelation \u2013 it does come \u2013 revelation may be universally applicable, but it is
\nalways personal in form, always personal. <\/span><\/p>\n

It is as if one had an angle of vision of
\nthe Truth. It is necessarily, necessarily an angle, from the very moment it is
\nput into words. <\/span><\/p>\n

You have a wordless, thoughtless
\nexperience of a kind of vibration which gives you a feeling of absolute truth
\nand then, if you remain very still, without seeking to know anything, after
\nsome time it is as if the vibration were passing through a filter and it is
\ntranslated as a kind of idea. Then this idea \u2013 it is still rather hazy, that
\nis, very general \u2013 if you continue to keep very still, attentive and silent,
\nthis idea passes through another filter, and then a kind of condensation
\noccurs, like drops, and it turns into words. <\/span><\/p>\n

But then, when you have had the experience
\nvery sincerely \u2013 that is, when you are not fooling yourself \u2013 it is necessarily
\nonly one point, one way of saying the thing, that’s all. And it cannot be more
\nthan that. Besides, it is very easy to observe that when you are in the habit
\nof using a particular language, it comes in that language; for me it always
\ncomes either in English or in French, it does not come in Chinese or in
\nJapanese! The words are inevitably English or French; and sometimes there is a
\nSanskrit word \u2013 but that is because, physically, I learnt Sanskrit. I have
\noccasionally heard \u2013 not physically \u2013 Sanskrit pronounced by another being; but
\nit does not crystallise<\/span>,
\n <\/span><\/p>\n

\nPage – 184<\/span><\/p>\n

<\/p>\n
\n

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

it remains nebulous; and when I come back
\nto an entirely material consciousness, I remember a vague sound, not a precise
\nword. Therefore, it is always an individual angle from the very moment it is
\nformulated. <\/span><\/p>\n

You must have a kind of very austere<\/i> sincerity. You are seized
\nwith enthusiasm, because the experience brings an extraordinary power: the
\nPower is there \u2013 it is there, before the words, and it diminishes with the
\nwords \u2013 but the Power is there and with this Power you feel very universal, you
\nhave the feeling: \u201cIt is a universal revelation\u201d \u2013 yes, it is a universal
\nrevelation, but when you put it into words, it is no longer universal; then it
\nis relevant only for minds that are built to understand this way of speaking.
\nThe Force is behind, but you have to go beyond the words.<\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

Things of this sort come to me more and
\nmore often and I jot them down on a piece of paper. It is always the same
\nprocess, always. First of all, a kind of explosion, an explosion of truth-power
\n\u2013 it is like a great, white fireworks display (Mother smiles<\/i>), much more than a fireworks display! And it spins
\nround and round (gesture above the head<\/i>),
\nit churns and churns; then there is the impression of an idea but the idea is
\nlower, it is like a covering; the idea contains its own sensation, it also
\nbrings a sensation the sensation was there before, but without the idea, and so
\nthe sensation could not be defined. There is only one thing, it is always an
\nexplosion of luminous Power. And then, afterwards, if you look at it and remain
\nvery quiet \u2013 the head, especially, should keep quiet \u2013 everything becomes
\nsilent (motionless, upward gesture<\/i>),
\nthen suddenly someone speaks inside the head someone speaks. It is this
\nexplosion speaking. Then I take a pencil and paper and I write. But between
\nwhat speaks and what writes there is still a little space to be crossed, so
\nthat when it is written down something
\n <\/span><\/p>\n

\nPage -185<\/span><\/p>\n

<\/p>\n
\n

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

up there is not satisfied. So I remain
\nquiet a little longer \u2013 \u201cNo, not that word, this one\u201d \u2013 sometimes it takes two days
\nto become quite final. But those who are satisfied with the power of the
\nexperience make short work of this, and send out into the world sensational
\nrevelations that are distortions of the Truth. <\/span><\/p>\n

You must be very steady, very quiet, very
\ncritical \u2013 especially very quiet, silent, silent, silent, without trying to
\nseize hold of the experience \u2013 \u201cOh! What is it, what is it?\u201d \u2013 that spoils
\neverything. But watch \u2013 watch very closely. In the words there is something
\nleft, something that remains of the original vibration so little! But there is
\nsomething, something that makes you smile, that is pleasant, like a sparkling
\nwine, and here (Mother indicates a word
\nor a passage in an imaginary note<\/i>), here it is dull. Then you look with
\nyour knowledge of the language, or with your sense of word-rhythm: Look,
\nthere’s a pebble. You must remove the pebble; and then you wait and suddenly it
\ncomes, plop! it falls into place: the right word. If you are patient, after a
\nday or two, it becomes absolutely accurate. \u00a0<\/span><\/span><\/p>\n

5 February 1964<\/font><\/span><\/i><\/p>\n

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

\n99<\/a> \u2013 The word of Scripture is infallible; it is in the interpretation
\nthe heart and reason put upon the Scirpture<\/span> that
\nerror has her portion.<\/span><\/p>\n

 <\/span><\/p>\n

I am not quite sure that this is not ironical\u2026
\nTo people who say The Scripture is infallible, he answers: Yes, yes, of course
\nthe Scriptures are infallible, but beware of your own understanding! <\/span><\/p>\n

But here is the word of truth: <\/span><\/p>\n

\n <\/b><\/span><\/p>\n

\n100 \u2013 Shun all lowness, narrowness and shallowness in religious thought
\nand experience. Be wider than the widest horizons, be loftier than highest Kanchanjungha<\/span>, be profounder than the deepest oceans. <\/span><\/p>\n

5 February 1964<\/font><\/span><\/i> <\/font><\/span><\/p>\n

\nPage – 186<\/span><\/p>\n

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

93 \u2013 Pain is the touch of our Mother teaching us how to bear and grow in rapture. She has three stages of her schooling,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[122],"tags":[],"class_list":["post-4304","post","type-post","status-publish","format-standard","hentry","category-10-on-thoughts-and-aphorisms-volume-10","wpcat-122-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4304","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=4304"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4304\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4304"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4304"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4304"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}