{"id":4310,"date":"2013-07-13T01:55:05","date_gmt":"2013-07-13T01:55:05","guid":{"rendered":"http:\/\/localhost\/?p=4310"},"modified":"2013-07-13T01:55:05","modified_gmt":"2013-07-13T01:55:05","slug":"08-jnana-62-66-69-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\/08-jnana-62-66-69-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-08_jnana-62-66_69.htm"},"content":{"rendered":"\n\n
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\n


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

 (Knowledge) <\/span><\/span><\/p>\n

Third Period of
\nCommentaries <\/span><\/i><\/p>\n

(1962 – 1966)<\/span>\u00a0<\/span><\/span><\/p>\n

<\/p>\n
\n

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

\n69 \u2013 Sin and virtue are a game of resistance we play with God in His
\nefforts to draw us towards perfection. The sense of virtue helps us to cherish
\nour sins in secret. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

These Aphorisms clearly express the futility of our ideas of sin and
\nvirtue. You had also said, following your experience of 3 February 1958,\u00b9 \u201cI
\nsaw that what helps people to become supramental or prevents them from doing
\nso, is very different from what our usual moral notions imagine.\u201d You said
\nbesides, \u201cWhat is very clear is that our appraisal of what is divine or
\nundivine is not correct\u2026 At that time I had the impression\u2026 that the relation
\nbetween this world and the other completely changed the standpoint from which
\nthings should be evaluated or appraised. This standpoint had nothing mental
\nabout it and it gave a strange inner feeling that many things we consider to be
\ngood or bad are not really so. It was very clear that everything depended on
\nthe capacity of things, on their ability to express the supramental world or to
\nbe in relation with it.\u201d <\/span><\/i><\/p>\n

What is this supramental standpoint like? What is this
\ncapacity or this aptitude to ex the supramental world or to be in relation with
\nit?<\/span><\/i><\/p>\n

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

I have already spoken a little about that
\nin connection with the story of the stag going through the forest.\u00b2 There was
\nan indication there. <\/span><\/p>\n

Then I put myself in contact again with
\nthis experience of the supramental boat. My vision of things has not changed
\nsince. And I realised that the experience had had a decisive effect on<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>See the Mother’s comments on her experience in Questions and Answers<\/i> 1957-58 (19
\nFebruary 1958).<\/font><\/span><\/p>\n

\u00b2 See Bulletin
\nof Sri Aurobindo International Centre of Education<\/i>, Vol. XIII: 2 (April
\n1961), p. 23.<\/font><\/span> <\/span><\/p>\n

\nPage – 113<\/span><\/p>\n

<\/p>\n
\n

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

the situation; it established the required
\nconditions very clearly, very precisely, very definitively. <\/span><\/p>\n

Once and for all it swept away not only
\nall the ordinary notions of morality, but everything that is considered here in
\nIndia as necessary for the spiritual life. From this point of view it was very
\ninstructive First of all this kind of so-called ascetic purity. Ascetic purity
\nis simply the rejection of all vital movements; instead of taking up these
\nmovements and turning them towards the Divine, that is to say, instead of
\nseeing the supreme Presence in them and letting the Supreme act freely on them,
\nyou tell Him, \u201cNo, that is not your concern.\u201d He is not allowed to interfere
\nwith them. <\/span><\/p>\n

As for the physical, it is an old story,
\neveryone knows: the ascetics have always rejected it, but then they added the
\nvital. Only the things that were classically recognised as sacred or permitted
\nby religious tradition, as for example, the sanctity of marriage and things
\nlike that, were accepted, but to live freely \u2013 oh! that was incompatible with
\nany religious life. <\/span><\/p>\n

So all that was completely swept away once
\nand for all. <\/span><\/p>\n

Which is not to say, however, that what is
\nrequired is any easier. It is probably much more difficult. <\/span><\/p>\n

First of all, from the psychological point
\nof view, there must be the condition I spoke about in the story of the stag:
\nperfect equality. It is an absolute condition. I have observed since 1956, for
\nyears, that no supramental vibration can be transmitted except in this perfect
\nequality. If there is the least opposition to this equality \u2013 in fact the least
\nmovement of ego, any preference of the ego, it does not come through, it is not
\ntransmitted. This is already difficult enough. <\/span><\/p>\n

Added to this, there are two conditions
\nfor the realisation to become total and they are not easily fulfilled. It is
\nnot very difficult on the intellectual plane \u2013 I am not speaking here of just
\nanyone at all but of people who have already practised yoga and followed a
\ndiscipline \u2013 it is relatively easy; on the psychological plane too, if you
\nbring in this equality, it is not
\n <\/span><\/p>\n

\nPage – 114<\/span><\/p>\n

<\/p>\n
\n

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

very difficult. But as soon as you come to
\nthe material plane, that is, the physical and then the body, it is not easy.
\nThe two conditions are: first, a power of expansion, of widening, that is
\nunlimited, so to say, so that you can widen yourself to the dimension of the
\nsupramental consciousness, which is total. The supramental consciousness is the
\nconsciousness of the Supreme in His totality when \u2013 I say His totality, I mean
\nthe Supreme in His aspect of Manifestation. Naturally, from the higher point of
\nview, the point of view of the essence \u2013 the essence of what becomes the
\nSupermind in the Manifestation \u2013 there must be a capacity for total identification
\nwith the Supreme, not only in His aspect of Manifestation, but also in his
\nstatic or nirvanic aspect, beyond the Manifestation \u2013 Non-Being. But in
\naddition to this, one must be able to identify oneself with the Supreme in the
\nBecoming. This implies two things: first a widening that is at least unlimited,
\nas I have said, and at the same time a total plasticity in order to be able to
\nfollow the Supreme in His Becoming. It is not at one particular moment that one
\nmust be as wide as the universe, but indefinitely, in the Becoming. These are
\nthe two conditions; they must be there potentially. <\/span><\/p>\n

So long as there is no question of
\nphysical transformation, the psychological and, in a large measure, subjective
\npoint of view is sufficient. And that is relatively easy. But when it comes to
\nincluding Matter in the work, Matter as it is in this world, where the very
\nstarting-point itself is wrong \u2013 we start from Inconscience and Ignorance \u2013
\nthen it is very difficult. Because, in fact, so that this Matter could reach
\nthe individualisation needed to recover the lost Consciousness, it was made
\nwith a certain fixity indispensable to make forms last and precisely to
\nmaintain this possibility of individuality. And that is the chief obstacle to
\nthe widening, the plasticity, the suppleness needed to be able to receive the
\nsupermind. I am constantly faced with this problem, which is a very concrete,
\nabsolutely material one, when one is dealing with these cells which must remain
\ncells and not evaporate into a reality which is no longer physical. <\/span><\/p>\n

\nPage – 115<\/span><\/p>\n

<\/p>\n
\n

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

And at the same time, they must have this
\nsuppleness, this lack of fixity which enables them to widen indefinitely. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

The experience of the boat took place in
\nthe subtle physical. And the people who had dark patches and who had to be
\ntaken back were always the ones who lacked the suppleness needed for these two
\nmovements, but especially the movement of widening, more than the movement of
\nprogression to follow the Becoming; this seemed to be a preoccupation later,
\nfor those who had landed, after the landing. But the preparation on the boat
\nwas for this capacity for widening. <\/span><\/p>\n

There was also something else which I did
\nnot mention when I described my experience: the boat had no machines. Everything,
\neverything was set in motion by the will \u2013 individuals and things \u2013 even
\npeople’s dress was a result of their will. And this gave a great suppleness to
\nall these things and to the forms of individuals; because one was conscious of
\nthis will, which is not a mental will but a will of the Self, or a spiritual
\nwill, one might say, a will of the soul, if one gives that meaning to the word
\nsoul. But this is something which can be experienced here when one acts with an
\nabsolute spontaneity, that is to say, when an action, such as speech or
\nmovement, is not determined by the mind \u2013 I am not speaking of thought and
\nintellect \u2013 not even by the mind which usually makes us act. Usually, when we
\ndo something, we perceive within us the will to do this \u2013 thing when we are
\nconscious and observe ourselves doing it, we can see that; there is always \u2013 it
\nmay be very fleeting \u2013 the will to do it. It is the intervention of the mind,
\nthe habitual intervention, the order in which things happen. Whereas the
\nsupramental action is decided by overleaping the mind. It is not necessary to
\npass through the mind, it is direct. Something enters into direct contact with
\nthe vital centres and makes them act \u2013 without passing through the thought, but
\nwith full conscious- <\/span><\/p>\n

\nPage – 116<\/span><\/p>\n

<\/p>\n
\n

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

ness. The consciousness does not work in
\nthe usual order, it goes directly from the centre of spiritual will to Matter. <\/span><\/p>\n

As long as one can keep this absolute
\nimmobility of the mind, the inspiration is absolutely pure, it comes pure. If
\none can catch it and keep it while speaking, what comes through is also
\nunmixed, it remains pure. <\/span><\/p>\n

It is an extremely delicate working,
\nprobably because it is unfamiliar \u2013 the least movement, the smallest mental
\nvibration disturbs everything. But as long as it lasts it is perfectly pure.
\nAnd that must be the constant state of a supramentalised life. The mentalised
\nspiritual will should no longer intervene; because one may very well have a
\nspiritual will, one can live constantly expressing the spiritual will \u2013 that is
\nwhat happens to all those who feel that they are guided by the Divine within \u2013
\nbut that comes through a mental transcription. And so long as it is like that,
\nit is not the supramental life. The supramental life no longer passes through
\nthe mind. The mind is an immobile zone of transmission. The slightest twitch is
\nenough to disturb it. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

One could say that the constant state that
\nis needed for the Supermind to be able to express itself through a terrestrial
\nconsciousness is the perfect equality that comes from spiritual identification
\nwith the Supreme. Everything becomes the Supreme in a perfect equality. And it
\nis automatic \u2013 not the equality achieved by the conscious will, by intellectual
\neffort or an understanding prior to the state; it is not that. It must be
\nspontaneous and automatic; one should no longer respond to everything that
\ncomes from outside as if one were responding to something coming from outside.
\nThis kind of reflection and response should be replaced by a state of constant
\nperception \u2013 which I cannot call identical because each thing necessarily calls
\nfor a special response \u2013 but free from any rebound, if one may say so. It is
\nthe difference that exists between something coming <\/span><\/p>\n

\nPage – 117<\/span><\/p>\n

<\/p>\n
\n

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

from outside, that strikes you and that
\nyou respond to, and something which is circulating and which quite naturally
\nbrings with it the vibrations needed for the general action. I do not know
\nwhether I am making myself clearly understood\u2026 It is the difference between a vibratory
\nmovement circulating in a unitary field of action and a movement coming from
\nsomething outside, striking from outside and obtaining a response \u2013 that is the
\nusual state of human consciousness. On the other hand, when the consciousness
\nis identified with the Supreme, the movements are internal, so to say, in the
\nsense that nothing comes from outside; there are only things that circulate and
\nnaturally bring about certain vibrations in the course of their circulation, by
\nsimilarity and necessity \u2013 or that change the vibrations in the medium of
\ncirculation. <\/span><\/p>\n

It is something very familiar to me,
\nbecause it is my constant state at present \u2013 I never have the impression of
\nthings coming from outside and striking, but of inner, multiple and sometimes
\ncontradictory movements, and of a constant circulation bringing about the inner
\nchanges needed for the movement. <\/span><\/p>\n

That is the indispensable basis. <\/span><\/p>\n

The widening follows almost automatically,
\ndemanding adjustments in the body itself which are difficult to resolve. This
\nis a problem in which I am still completely immersed. <\/span><\/p>\n

And then the suppleness needed to follow
\nthe movement of Becoming; suppleness, that is, the capacity for
\ndecrystallisation \u2013 the whole period of life spent in individualisation is a
\nperiod of conscious and deliberate crystallisation, which later has to be
\nundone. Becoming a conscious and individual being is a constant crystallization
\n\u2013 constant and deliberate \u2013 of all things; and afterwards one must make the
\nopposite movement, constantly, and also, even more so, deliberately. At the
\nsame time, one must not lose the benefit, in the consciousness, of what one has
\nacquired by individualisation. <\/span><\/p>\n

I must say that it is difficult. <\/span><\/p>\n

From the point of view of thought it is
\nelementary, very <\/span><\/p>\n

\nPage – 118<\/span><\/p>\n

<\/p>\n
\n

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

easy. And even from the point of view of
\nfeelings, it is not difficult; for the heart, that is, the emotional being, to
\nwiden itself to the dimension of the Supreme is relatively easy. But the body!
\nIt is very difficult, very difficult without the body losing \u2013 how to put it? \u2013
\nit\u2019s centre of coagulation; without it dissolving into the surrounding mass.
\nAnd even then, if one were in the midst of Nature with mountains, forests and
\nrivers, and great natural beauty, plenty of space, it would be rather pleasant!
\nBut one cannot take a single step materially, out of one’s body, without coming
\nacross things that are painful. It occasionally happens that one comes in
\ncontact with a substance that is pleasing, harmonious, warm, that vibrates with
\na higher light. But this is rare. Yes, flowers, sometimes flowers \u2013 sometimes,
\nnot always. But this material world, oh!\u2026 You get knocked everywhere \u2013
\nscratched, scratched, scraped, knocked by all kinds of things that won’t
\nunfold. Oh, how difficult it is! How little human life has blossomed! It is
\nshrivelled up, hardened, without light, without warmth to say nothing of joy. <\/span><\/p>\n

But sometimes, when one sees flowing water
\nor a ray of sunlight in the trees oh, everything sings, the cells sing, they
\nare happy. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

But if the physical transformation is so difficult, would it not be
\npreferable to act in an occult way, to materialise something, to create a new
\nbody by occult processes<\/span><\/i>?<\/span><\/p>\n

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

The idea is that first of all some beings
\nmust reach a certain realisation here in the physical world that would give
\nthem the power to materialise a supramental being. <\/span><\/p>\n

I told you that once I endowed a vital
\nbeing with a body, but I would never have been able to\u2026 it would have been
\nimpossible to make this body material: something is missing, something is
\nmissing. Even if it could be made visible, it probably could not be made
\npermanent \u2013 at the very first opportunity it<\/span> <\/span><\/p>\n

\nPage – 119<\/span><\/p>\n

<\/p>\n
\n

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

would dematerialise. It is this permanence
\nthat we cannot obtain. <\/span><\/p>\n

I had discussed this with Sri Aurobindo \u2013
\ndiscussed is a manner of speaking \u2013 we had talked about it and he saw it the
\nsame way as I did, that is, there is a power we do not have, the power to fix
\nthe form here on earth. Even for those who have the capacity to materialise
\nthings, they do not remain, they cannot remain, they do not have the quality of
\nphysical things. <\/span><\/p>\n

So the continuity of creation could not be
\nassured without something which possessed that quality. <\/span><\/p>\n

I knew the whole occult process in detail,
\nbut I could never have made the thing more material, even if I had tried \u2013
\nvisible, yes, but impermanent, incapable of progressing.
\n\u00a0<\/span><\/span><\/p>\n


\n12 January 1962<\/font><\/span><\/i> <\/font><\/span><\/span><\/p>\n

\n70<\/a> \u2013 Examine thyself without pity, then thou wilt be more charitable and
\npitiful to others. <\/span><\/p>\n

 <\/span><\/p>\n

Very good! <\/span><\/p>\n

It is very good, very good for everybody,
\nparticularly for people who think themselves very superior. <\/span><\/p>\n

But this really corresponds to something
\nvery profound. <\/span><\/p>\n

In fact, this is an experience which I
\nhave been having for some time. It is almost like a reversal of attitude. <\/span><\/p>\n

Indeed, men have always considered
\nthemselves victims harassed by adverse forces; those who are courageous fight,
\nthe others complain. But I have an increasingly concrete vision of the role
\nthat the adverse forces play in the creation, of the almost absolute necessity
\nfor them, so that there can be progress and for the creation to become its
\nOrigin once again \u2013 and such a clear vision that instead of asking for the
\nconversion or abolition of the adverse forces one must realise one’s own transformation,
\npray for it and carry it out. This is from the terrestrial point of view, I am
\nnot taking the individual standpoint. We know the individual standpoint; this
\nis from the terrestrial point of view. <\/span><\/p>\n

\nPage – 120<\/span><\/p>\n

<\/p>\n
\n

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

It was the sudden vision of all the error,
\nall the misunderstanding, all the ignorance and obscurity, and even worse, all
\nthe bad will in the terrestrial consciousness which felt responsible for the
\nperpetuation of these adverse beings and forces and which offered them in a
\ngreat aspiration \u2013 more than an aspiration, a kind of holocaust \u2013 so that the
\nadverse forces might disappear and have no further reason to exist, so that
\nthey might no longer be there to point out everything that has to be changed. <\/span><\/p>\n

Their presence was made unavoidable by all
\nthese things that were negations of the divine life. And this movement of
\noffering of the earth consciousness to the Supreme, in an extraordinary
\nintensity, was like a redemption so that the adverse forces might disappear. <\/span><\/p>\n

It was a very intense experience which
\nexpressed itself like this: \u201cTake all the faults I have committed, take them
\nall, accept them, efface them so that these forces may disappear.\u201d <\/span><\/p>\n

This Aphorism is the same thing from the
\nother end, it is the same thing in essence. As long as it is possible for a
\nhuman consciousness to feel, act, think or be contrary to the great divine
\nBecoming, it is impossible to blame anyone else for it; it is impossible to
\nblame the adverse forces which are maintained in creation as the means of
\nmaking you see and feel all the progress that has yet to be made. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

The state I found myself in was like a
\nmemory \u2013 a memory that is eternally present \u2013 of that Consciousness of supreme
\nLove which the Lord emanated upon earth, in the earth \u2013 in the earth to \u2013 bring
\nit back to Him. For that was truly a descent into the most total negation of
\nthe Divine, the negation of the very essence of the divine Nature, and
\ntherefore a renunciation of the divine state in order to accept earth’s
\nobscurity and bring earth back to the divine state. And unless this supreme
\nLove <\/span><\/p>\n

\nPage – 121<\/span><\/p>\n

<\/p>\n
\n

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

becomes all \u2014 powerfully conscious here on
\nearth, the return can never be final. <\/span><\/p>\n

This experience came after the vision of
\nthe great divine Becoming,\u00b9 and I asked myself, \u201cSince this world is
\nprogressive, since it is becoming more and more the Divine, will there not
\nalways be this intensely painful feeling of the thing which is undivine, of the
\nstate which is undivine compared to the one which is to come? Will there not
\nalways be what we call \u2018adverse forces\u2019, that is, something which is not
\nfollowing the movement harmoniously?\u201d Then the answer came, the vision came:
\nno, indeed the time for this possibility is near, the time for the
\nmanifestation of that essence of perfect Love which can transform this
\nunconsciousness, this ignorance and the bad will which results from it into a
\nprogression that is luminous, joyful, eager for perfection and all \u2014 inclusive.
\n<\/span><\/p>\n

It was very concrete. <\/span><\/p>\n

And this corresponds to a state in which
\none is so perfectly<\/i> identified with
\nall that is, that one becomes all that is anti-divine in a concrete way, and
\nthat one can offer it \u2013 one can offer it and truly transform it by offering it.
\n<\/span><\/p>\n

Basically, this kind of will for purity,
\nfor good, in men \u2013 which expresses itself in the ordinary mentality as the need
\nto be virtuous \u2013 is the great obstacle<\/i>
\nto true self-giving. This is the origin of Falsehood and even more the very
\nsource of hypocrisy \u2013 the refusal to accept to take upon oneself one’s own share
\nof the burden of difficulties. And in this Aphorism Sri Aurobindo has gone
\nstraight to this point in a very simple way.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

Do not try to appear virtuous. See how
\nmuch you are united, one with everything that is anti-divine. Take your share of
\nthe burden, accept yourselves to be impure and false and in that way you will
\nbe able to take up the Shadow and offer it. And in so far as you are capable of
\ntaking it and offering it, then things will change. <\/span><\/p>\n

Do not try to be among the pure. Accept to
\nbe with those who are in darkness and give it all with
\ntotal love. <\/span><\/p>\n


\n
\n\u00a0<\/font><\/span><\/i>21 January 1962<\/font><\/span><\/i> <\/span><\/p>\n

\n\u00b9 <\/font>
\nSee
\nthe commentary on the preceding Aphorism.<\/font><\/span><\/span> <\/span><\/p>\n

\nPage – 122<\/span><\/p>\n

<\/p>\n
\n

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

\n71<\/a> \u2013 A thought is an arrow shot at the truth; it can hit a point, but
\nnot cover the whole target. But the archer is too well satisfied with his
\nsuccess to ask anything farther.<\/span><\/p>\n

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

But it is obvious! It is so obvious for
\nus. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

Yes, but what must we do to cover the whole target? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Stop being an archer! <\/span><\/p>\n

It is a fine image. This is good for
\npeople who are in a state where they imagine they have discovered the Truth. <\/span><\/p>\n

It is a good thing to say to those who
\nthink they have found the Truth because they have touched one point. <\/span><\/p>\n

But so often, we have said something else.
\n<\/span><\/p>\n

 <\/span><\/p>\n

One wonders how far it is possible to act once one is able to include
\nthe whole target, that is, to know all points of view and the usefulness of
\neach thing, since one can see that everything is useful, that everything is in
\nits place. In order to act, doesn’t one need to be in some way exclusive or
\ncombative? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

You know the story of the philosopher who
\nlived in the south of France \u2013 I do not remember his name, a very well-known
\nman who was a professor at the University of Montpellier and who lived on the
\noutskirts of the city? There were several roads leading to his house. Every day
\nthis man would leave his university and arrive at the crossroads where all the
\nroads leading to his house branched out \u2013 this way, that way, another way. And
\nevery day he would stop and ask himself, \u201cWhich one
\n <\/span><\/p>\n

\nPage – 123<\/span><\/p>\n

<\/p>\n
\n

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

shall I take?\u201d Each one had its advantages
\nand disadvantages. And all this went on in his head, the advantages and
\ndisadvantages, and this and that, and he would waste half an hour choosing his
\nway home. <\/span><\/p>\n

He used to give that as an example of the
\nthought’s incapacity for action: if one begins to think, one can no longer act.
\n<\/span><\/p>\n

It is all right down here, on this plane,
\nas long as one is the archer and hits only one point. But above it is not true
\n\u2013 quite the contrary! All intelligence below is like that; it sees all kinds of
\nthings, and as it sees all kinds of things, it cannot choose in order to act.
\nBut in order to see the whole target, to see the Truth in its entirety, you
\nmust cross over to the other side. And when you cross over to the other side,
\nyou do not see a sum of multiple truths nor a countless number of truths added
\none to another, which you see one after another so that you cannot grasp the
\nwhole all at once. When you rise above, it is the whole that you see first; the
\nwhole presents itself all at once, in its entirety, in its wholeness, without
\ndivision. And then you no longer have to make a choice, you have a vision:\u00a0 <\/span>this is what has to be done. It is not a
\nchoice between this and that, or this or that, because it is no longer like
\nthat. You no longer see things successively, one after another; you have the
\nsimultaneous vision of a whole that exists as a unity. Then the choice is
\nsimply a vision. <\/span><\/p>\n

But as long as you are in the state of the
\narcher, you cannot see the whole \u2013 you cannot see the whole successively, you
\ncannot see the whole by adding one truth to another. That is precisely the
\nincapacity of the mind. The mind cannot do it. It will always see successively,
\nit will always see a sum of things and it is not that \u2013 something will escape,
\nthe very meaning of the truth will elude it. <\/span><\/p>\n

It is only when one has a global,
\nsimultaneous perception of the whole in its oneness that one can possess the
\ntruth in its entirety. <\/span><\/p>\n

And then action is no longer a choice
\nsubject to error, rectification and discussion, but the clear vision of what is
\nto be done which is infallible. <\/span><\/p>\n

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


\n3 February 1962<\/font><\/span><\/i><\/span><\/p>\n

\nPage – 124<\/span><\/p>\n

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

Jnana  (Knowledge)  Third Period of Commentaries (1962 – 1966)\u00a0 69 \u2013 Sin and virtue are a game of resistance we play with God in His…<\/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-4310","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\/4310","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=4310"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4310\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4310"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4310"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4310"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}