{"id":4306,"date":"2013-07-13T01:55:03","date_gmt":"2013-07-13T01:55:03","guid":{"rendered":"http:\/\/localhost\/?p=4306"},"modified":"2013-07-13T01:55:03","modified_gmt":"2013-07-13T01:55:03","slug":"17-jnana-69-70-125-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\/17-jnana-69-70-125-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-17_jnana-69-70_125.htm"},"content":{"rendered":"\n\n
\n
\n


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

(Knowledge)<\/span><\/span><\/p>\n

Fourth
\nPeriod of Commentaries <\/span><\/i><\/p>\n

(1969 \u2013 1970)<\/span> <\/span><\/i><\/span><\/p>\n

<\/p>\n
\n

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

\n125 \u2013 Every law, however embracing or tyrannous, meets somewhere a
\ncontrary law by which its operation can be checked, modified, annulled or
\neluded. <\/span><\/p>\n

\n <\/span><\/p>\n

\n126 \u2013 The most binding Law of Nature is only a fixed process which the
\nLord of Nature has framed and uses constantly; the Spirit made it and the
\nSpirit can exceed it, but we must first open the doors of our prison-house and
\nlearn to live less in Nature than in the Spirit.<\/span><\/p>\n

 <\/span><\/p>\n

There is no law of Nature that cannot be
\novercome and changed, if we have the faith that all is ruled by the Lord and
\nthat it is possible for us to come into direct contact with Him, if we know how
\nto escape from the prison-house of age-old habits and give ourselves
\nunreservedly to His will. <\/span><\/p>\n

In truth, nothing is fixed, everything is
\nin perpetual change; and this ascending transformation will lead this
\ninconscient and mortal creation back step by step to the eternal and
\nall-powerful consciousness of the Lord. \u00a0<\/span><\/span><\/p>\n


\n3 August 1969<\/font><\/span><\/i> <\/span><\/font><\/p>\n

\n127<\/a> \u2013 Law is a process or a formula; but the soul is the user of
\nprocesses and exceeds formulas. <\/span><\/p>\n

 <\/span><\/p>\n

The laws of Nature are imperative for the
\nphysical nature only so long as this nature is not under the influence of the
\npsychic being (the soul); for the psychic being is in possession of the divine
\npower which can, for its own ends, use all processes and formulas and transform
\nthem at will. \u00a0<\/span><\/span><\/p>\n


\n5 August 1969 <\/span>
\n<\/font> <\/i><\/p>\n

\nPage – 243<\/span><\/p>\n

<\/p>\n
\n

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

\n128<\/a> \u2013 Live according to Nature, runs the maxim of the West; but
\naccording to what nature, the nature of the body or the nature which exceeds
\nthe body? This first we ought to determine. <\/span><\/p>\n

\n <\/span><\/p>\n

\n129 \u2013 O son of Immortality, live not thou according to Nature, but
\naccording to God; and compel her also to live according to the deity within
\nthee. <\/span><\/p>\n

 <\/span><\/p>\n

What does Sri Aurobindo mean here by the nature which
\nexceeds the body? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The nature which exceeds the body is the
\nnature which goes on living even after the disappearance of the body; it is the
\npsychic nature which is immortal and divine in essence. The psychic can and
\nmust become conscious of the Divine at its centre and consciously unite with
\nHim. \u00a0<\/span><\/span><\/p>\n


\n7 August 1969 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n130<\/a> \u2013 Fate is God’s foreknowledge outside Space and Time of all that in
\nSpace and Time shall yet happen; what He has foreseen, Power and Necessity work
\nout by the conflict of forces. <\/span><\/p>\n

\n <\/span><\/p>\n

If everything is foreseen, what is the role of human
\naspiration and effort? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

In each domain (physical, vital and
\nmental) everything is foreseen; but the intrusion of a higher domain
\n(overmental and beyond) introduces another determinism into events and can
\nchange the course of things. This is what aspiration can achieve. <\/span><\/p>\n

As for human effort, it is one of the
\nthings that are determined and its role is foreseen in the overall play of
\nforces.  <\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>9 August 1969 <\/span><\/font> <\/i><\/p>\n

\nPage – 244<\/span><\/p>\n

<\/p>\n
\n

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

\n131<\/a> \u2013Because God has willed and foreseen everything, thou shouldst not
\ntherefore sit inactive and wait upon His providence, for thy action is one of
\nHis chief effective forces. Up then and be doing, not with egoism, but as the
\ncircumstance, instrument and apparent cause of the event that He has
\npredetermined. <\/span><\/p>\n

\n <\/span><\/p>\n

\n132 \u2013 When I knew nothing, then I abhorred the criminal, sinful and
\nimpure, being myself full of crime, sin and impurity; but when I was cleansed
\nand my eyes unsealed, then I bowed down in my spirit before the thief and the
\nmurderer and adored the feet of the harlot; for I saw that these souls had
\naccepted the terrible burden of evil and drained for all of us the greater
\nportion of the churned poison of the world-ocean. <\/span><\/p>\n

\n <\/span><\/p>\n

For one who has fully realised that the
\nworld is nothing but the One Supreme in His manifestation, all human moral
\nnotions necessarily disappear to give way to a vision of the whole in which all
\nvalues are changed \u2013 oh, how greatly changed!\u00a0<\/span><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>14 August 1969 <\/span><\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n133<\/a> \u2013 The Titans are stronger than the gods because they have agreed
\nwith God to front and bear the burden of His wrath and enmity; the gods were
\nable to accept only the pleasant burden of His love and kindlier rapture.<\/span><\/p>\n

 <\/span><\/p>\n

To understand rightly what Sri Aurobindo
\ntruly means, one must know the wonderful sense of humour in his way of
\nthinking.  <\/span><\/p>\n


\n\u00a0<\/font><\/span>16 August 1969
\n<\/font> <\/span><\/i>
\n
\n <\/span><\/font><\/p>\n

So the gods are cowards! Then where is their great<\/span>ness <\/span><\/i><\/p>\n

\nPage – 245<\/span><\/p>\n

<\/p>\n
\n

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

and splendour? Why do we worship inferior beings? And the Titans
\nmust be the most lovable sons of the Divine? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What Sri Aurobindo writes here is a paradox
\nto awaken sluggish minds. But one must understand all the irony these phrases
\ncontain and above all the intention he puts behind the words. Besides, cowardly
\nor not, I see no need for us to worship the gods, great or small. Our worship
\nmust go to the Supreme Lord alone, one in all things and beings.  <\/span><\/p>\n

\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>
\n6 November 1961<\/font><\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

\n <\/span><\/p>\n

\n135 \u2013 All disease is a means towards some new joy of health, all evil
\nand pain a tuning of Nature for some more intense bliss and good, all death an
\nopening on widest immortality. Why and how this should be so, is God’s secret
\nwhich only the soul purified of egoism can penetrate. <\/span><\/p>\n

\n <\/span><\/p>\n

\n136 \u2013 Why is thy mind or thy body in pain? Because thy soul behind the
\nveil wishes for the pain or takes delight in it; but if thou wilt \u2013 and
\nperseverest in thy will \u2013 thou canst impose the spirit’s law of unmixed delight
\non thy lower members. <\/span><\/p>\n

\n <\/span><\/p>\n

One has only to attempt the experience and
\nto persevere in one’s effort, then one will find that what is stated here is
\nperfectly true.  <\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>19 August 1969<\/font><\/i><\/span> <\/font><\/span><\/p>\n

\nPage – 246<\/span><\/span><\/p>\n

<\/p>\n
\n

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

\n137<\/a> \u2013 There is no iron or ineffugable law that a given contact shall
\ncreate pain or pleasure; it is the way the soul meets the rush or pressure of
\nBrahman upon the members from outside them that determines either reaction. <\/span><\/p>\n

 <\/span><\/p>\n

It is obvious that the same event or the
\nsame contact causes pleasure in one and pain in another, depending on the inner
\nattitude taken by each one. <\/span><\/p>\n

And this observation leads towards a great
\nrealisation; for once one has not only understood but also felt that the
\nSupreme Lord is the originator of all things and one remains constantly in
\ncontact with Him, all becomes the action of His Grace and is changed into calm
\nand luminous bliss. \u00a0<\/span><\/span><\/p>\n


\n21 August 1969 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n138<\/a> \u2013 The force of soul in thee meeting the same force from outside
\ncannot harmonise the measures of the contact in values of mind-experience and
\nbody-experience; therefore thou hast pain, grief or uneasiness. If thou canst
\nlearn to adjust the replies of the force in thyself to the questions of
\nworld-force, thou shalt find pain becoming pleasurable or turning into pure
\ndelightfulness. Right relation is the condition of blissfulness, Ritam\u00b9 the key
\nof Ananda.\u00b2 <\/span><\/p>\n

 <\/span><\/p>\n

Human beings are in the habit of basing
\ntheir relationships with others on physical, vital and mental contacts; that is
\nwhy there is almost always discord and suffering. If, on the contrary, they
\nbased their relationships on psychic contacts (between soul and soul), they
\nwould find that behind the troubled appearances there is a profound and lasting
\nharmony which can express itself<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 Right; Truth of
\nknowledge and action.<\/font><\/span><\/span><\/p>\n

\u00b2 Delight of
\nexistence.<\/font><\/span><\/span><\/p>\n

\nPage – 247<\/span><\/p>\n

<\/p>\n
\n

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

in all the activities of life and cause
\ndisorder and suffering to be replaced by peace and bliss.  <\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/font><\/span>
\n
\n28
\nAugust 1969 <\/span><\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n139<\/a> \u2013 Who is the superman? He who can rise above this matter-regarding
\nbroken mental human unit and possess himself universalised and deified in a
\ndivine force, a divine love and joy and a divine knowledge. <\/span><\/p>\n

 <\/span><\/p>\n

The superman is now in the making and a
\nnew consciousness has very recently manifested on earth to bring this process
\nto perfection. <\/span><\/p>\n

But it is unlikely that any human being
\nhas yet arrived at this fulfilment, especially since it must be accompanied by
\na transformation of the physical body, and this has not yet been accomplished.
\n\u00a0<\/span><\/span><\/p>\n


\n30 August 1969 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n140<\/a> \u2013 If thou keepest this limited human ego and thinkest thyself the
\nsuperman, thou art but the fool of thy own pride, the plaything of thy own
\nforce and the instrument of thy own illusions. <\/span><\/p>\n

 <\/span><\/p>\n

This naturally implies that all the
\nambitious people who now declare themselves to be supermen can only be
\nimpostors or people full of pride who deceive themselves and try to deceive
\nothers. \u00a0<\/span><\/span><\/p>\n


\n30 August 1969<\/font><\/span><\/i><\/span><\/i><\/p>\n

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

\n141<\/a> \u2013 Nietzsche saw the superman as the lion-soul passing out of
\ncamel-hood, but the true heraldic device and token of the superman is the lion
\nseated upon<\/span> <\/span><\/p>\n

\nPage – 248<\/span><\/p>\n

<\/p>\n
\n

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

\nthe camel which stands upon the cow of plenty. If thou canst not be the
\nslave of all mankind, thou art not fit to be its master and if thou canst not
\nmake thy nature as Vasishtha’s cow of plenty with all mankind to draw its wish
\nfrom her udders, what avails thy leonine superman-hood? <\/span><\/p>\n

 <\/span><\/p>\n

To be the slave of all mankind means to be
\nready to serve mankind; and to make oneself as the cow of plenty means to be
\nable to pour forth abundantly all the force, the light, the power that mankind
\nneeds in order to emerge from its ignorance and incapacity; for if this were
\nnot so, a superhuman being would be a burden rather than a help to earth.  <\/span><\/p>\n


\n\u00a0<\/font><\/span>31 August 1969
\n<\/font><\/span> <\/i><\/p>\n

 <\/span><\/p>\n

\n142<\/a> \u2013 Be to the world as the lion in fearlessness and lordship, as the
\ncamel in patience and service, as the cow in quiet, forbearing and maternal
\nbeneficence. Raven in all the joys of God as a lion over its prey, but bring
\nalso all humanity into that infinite field of luxurious ecstasy to wallow there
\nand to pasture.<\/span><\/p>\n

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

These are the qualities needed for the
\ngrowth of the being until its divinisation; it is also a reminder that no transformation
\ncan be complete without the ascent of humanity. \u00a0<\/span><\/span><\/p>\n


\n1 September 1969<\/font><\/span><\/i><\/span><\/i><\/p>\n

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

\n143<\/a> \u2013 If Art’s service is but to imitate Nature, then burn all the
\npicture galleries and let us have instead photographic studios. It is because
\nArt reveals what Nature hides that a small picture is worth more than all the
\njewels of the millionaires and the treasures of the princes. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 249<\/span><\/p>\n

<\/p>\n
\n

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

\n144 \u2013 If you only imitate visible Nature, you will perpetrate either a
\ncorpse, a dead sketch or a monstrosity; Truth lives in that which goes behind
\nand beyond the visible and sensible. <\/span><\/p>\n

\n <\/span><\/p>\n

Photograph y is said to be a medium of modern art. What is your opinion
\nabout this?<\/span><\/i><\/p>\n

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

It all depends on the way in which
\nphotograph y is used. Its natural purpose and common use is documentary; the more
\nexact and precise it is, the more useful it is. <\/span><\/p>\n

But undeniably, there are artists who use
\nphotograph y as a medium of expression. But then what they do is no longer an
\nexact copy of Nature, it is an arrangement of forms and colours intended to
\nexpress something else which is usually hidden by physical appearances.
\n\u00a0<\/span><\/span><\/p>\n


\n4 September 1969 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n145<\/a> \u2013 O Poet, O Artist, if thou but holdest up the mirror to Nature,
\nthinkest thou Nature will rejoice in thy work? Rather she will turn away her
\nface. For what dost thou hold up to her there? Herself? No, but a lifeless
\noutline and reflection, a shadowy mimicry. It is the secret soul of Nature thou
\nhast to seize, thou hast to hunt eternally after the truth in the external
\nsymbol, and that no mirror will hold for thee, nor for her whom thou seekest.<\/span><\/p>\n

 <\/b><\/i><\/span><\/p>\n

What is this \u201ceternal symbol\u201d\u00b9 which Sri Aurobindo speaks of here?<\/span><\/i><\/p>\n

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

The eternal symbol is the secret soul of
\nNature and it is the <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 The translation
\nused was based on a text which read eternal symbol instead of \u201cexternal symbol\u201d.<\/font><\/span> <\/span><\/p>\n

\nPage – 250<\/span><\/p>\n

<\/p>\n
\n

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

Truth of this soul that the poet and the
\nartist must seek and express.  <\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>7 September 1969 <\/span><\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n146<\/a> \u2013 I find in Shakespeare a far greater and more consistent universalist than the Greeks. All his creatures are universal types from Lancelot
\nGobbo and his dog up to Lear and Hamlet. <\/span><\/p>\n

\n <\/span><\/p>\n

\n147 \u2013 The Greeks sought universality by omitting all finer individual
\ntouches; Shakespeare sought it more successfully by universalising the rarest
\nindividual details of character. That which Nature uses for concealing from us
\nthe Infinite, Shakespeare used for revealing the Ananta \u2014 guna in man to the
\neye of humanity. <\/span><\/p>\n

\n <\/span><\/p>\n

\n148 \u2013 Shakespeare, who invented the figure of holding up the mirror to
\nNature, was the one poet who never condescended to a copy, a photograph\u00a0 <\/span>or a shadow. The reader who sees in Falstaff,
\nMacbeth, Lear or Hamlet imitations of Nature, has either no inner eye of the
\nsoul or has been hypnotised by a formula. <\/span><\/p>\n

 <\/span><\/b><\/p>\n

\n149 \u2013 Where in material Nature wilt thou find Falstaff, Macbeth or Lear?
\nShadows and hints of them she possesses, but they themselves tower over her. <\/span><\/p>\n

\n <\/span><\/p>\n

\n150 \u2013 There are two for whom there is hope, the man who has felt God’s
\ntouch and been drawn to it and the sceptical seeker and self-convinced atheist;
\nbut for the formularists of all the religions and the parrots of free thought,
\nthey are dead souls who follow a death that they call living. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 251<\/span><\/p>\n

<\/p>\n
\n

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

Don’t the formularists of the religions help the ordinary masses by giving
\nthem an image of God? Don’t you think that religion helps ordinary people? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Everything that happens, happens by the
\nwill of the Supreme Lord in order to lead the whole creation to the knowledge
\nof the Supreme. <\/span><\/p>\n

But by far the greatest part of this action
\nworks by contrast and negation. This is how religions work for most so-called
\nbelievers, who follow their religion with no faith and even less experience.
\n\u00a0<\/span><\/span><\/p>\n


\n14 September 1969 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n151<\/a> \u2013 A man came to a scientist and wished to be instructed; his instructor
\nshowed him the revelations of the microscope and telescope, but the man laughed
\nand said, \u201cThese are obviously hallucinations inflicted on the eye by the glass
\nwhich you use as a medium; I will not believe till you show these wonders to my
\nnaked seeing.\u201d Then the scientist proved to him by many collateral facts and
\nexperiments the reliability of his knowledge but the man laughed again and
\nsaid, What you term proofs, I term coincidences, the number of coincidences
\ndoes not constitute proof; as for your experiments, they are obviously effected
\nunder abnormal conditions and constitute a sort of insanity of Nature. When
\nconfronted with the results of mathematics, he was angry and cried out, This is
\nobviously imposture, gibberish and superstition; will you try to make me
\nbelieve that these absurd cabalistic figures have any real force and meaning?
\nThen the scientist drove him out as a hopeless imbecile; for he did not recognise his own system of denials and his own method of negative reasoning.
\nIf we wish to refuse an impartial and open-minded enquiry,<\/span> <\/span><\/p>\n

\nPage – 252<\/span><\/p>\n

<\/p>\n
\n

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

\nwe can always find the most respectable polysyllables to cover our
\nrefusal or impose tests and conditions which stultify the inquiry.<\/span><\/p>\n

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

Scientists, who are mostly materialists,
\nuse the same procedures to refute occult and spiritual knowledge as ignorant
\nimbeciles use to refute science. <\/span><\/p>\n

What is clear proof to a man of goodwill
\nis imposture to one who refuses to learn. <\/span><\/p>\n


\n17 September 1969 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n152<\/a> \u2013 When our minds are involved in matter, they think matter the only
\nreality; when we draw back into immaterial consciousness, then we see matter a
\nmask and feel existence in consciousness alone as having the touch of reality.
\nWhich then of these two is the truth? Nay, God knoweth; but he who has had both
\nexperiences, can easily tell which condition is the more fertile in knowledge,
\nthe mightier and more blissful. <\/span><\/p>\n

\n <\/span><\/p>\n

\n153 \u2013 I believe immaterial consciousness to be truer than material consciousness,
\nbecause I know in the first what in the second is hidden from me and also can
\ncommand what the mind knows in matter. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

How can one always remain in an immaterial
\nconsciousness<\/span><\/i>?
\n<\/span><\/p>\n

 <\/span><\/p>\n

One cannot and it would not be good. <\/span><\/p>\n

Sri Aurobindo does not mention here the
\nconsciousness that is higher than either of the two consciousnesses in question
\n(material and immaterial), that is, the supramental consciousness which
\ncontains all the other consciousnesses in itself and can thus know everything
\non all planes of being. This is the consciousness we should aspire for, this is
\nthe consciousness which can teach us the total Truth.  <\/span><\/p>\n


\n\u00a0<\/font><\/span>18 September 1969<\/font><\/span><\/i> <\/font><\/span><\/p>\n

\nPage – 253<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Jnana (Knowledge) Fourth Period of Commentaries (1969 \u2013 1970)  125 \u2013 Every law, however embracing or tyrannous, meets somewhere a contrary law by which its…<\/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-4306","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\/4306","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=4306"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4306\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4306"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4306"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4306"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

\n134<\/a> \u2013 When thou art able to see how necessary is suffering to final
\ndelight, failure to utter effectiveness and retardation to the last rapidity,
\nthen thou mayst begin to understand something, however faintly and dimly, of
\nGod’s workings. <\/span><\/p>\n