{"id":4313,"date":"2013-07-13T01:55:06","date_gmt":"2013-07-13T01:55:06","guid":{"rendered":"http:\/\/localhost\/?p=4313"},"modified":"2013-07-13T01:55:06","modified_gmt":"2013-07-13T01:55:06","slug":"27-bhakti-69-70-495-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\/27-bhakti-69-70-495-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-27_bhakti-69-70_495.htm"},"content":{"rendered":"\n\n
\n
\n

495 − I used to hate and avoid pain and resent its infliction; but
\nnow I find that had I not so suffered, I would not now possess, trained and
\nperfected, this infinitely and multitudinously sensible capacity of delight in my
\nmind, heart and body. God justifies Himself in the end even when He has masked
\nHimself as a bully and a tyrant. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

496 − I swore that I would not suffer from the world’s grief and
\nthe world’s stupidity and cruelty and injustice and I made my heart as hard in
\nendurance as the nether millstone and my mind as a polished surface of steel. I
\nno longer suffered, but enjoyment had passed away from me. Then God broke my
\nheart and ploughed up my mind. I rose through cruel and incessant anguish to a
\nblissful painlessness and through sorrow and indignation and revolt to an
\ninfinite knowledge and a settled peace. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

It is the same lesson that the Supreme
\nLord wants to teach the body which He is transforming. <\/span>
\n
\n
\n <\/span><\/p>\n


\n23 April 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

497<\/a> − When I found that pain was the reverse side and the training
\nof delight, I sought to heap blows on myself and multiply suffering in all my
\nmembers; for even God’s tortures seemed to me slow and slight and inefficient.
\nThen my Lover had to stay my hand and cry, \u201cCease; for my stripes are enough
\nfor thee.\u201d<\/span><\/b><\/p>\n

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

498 − The self-torture of the old monks and penitents was perverse
\nand stupid; yet was there a secret soul of knowledge behind their perversities.
\n<\/span><\/b>
\n
\n <\/span><\/p>\n

\nPage – 351<\/span><\/p>\n

<\/p>\n
\n

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

499 − God is our wise and perfect Friend; because He knows when to
\nsmite as well as when to fondle, when to slay us no less than when to save and
\nto succour. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

There is only one true wisdom, the wisdom
\nof the Supreme Lord. Thus, to surrender all personal will and to want only what
\nthe Divine wants, is the only way to be truly wise. <\/p>\n

<\/i><\/p>\n

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


\n24 April 1970<\/font><\/span><\/i> <\/span><\/font> <\/i><\/p>\n

 <\/span><\/p>\n

500<\/a> − The divine Friend of all creatures conceals His friendliness
\nin the mask of an enemy till He has made us ready for the highest heavens;
\nthen, as in Kurukshetra, the terrible form of the Master of strife, suffering
\nand destruction is withdrawn and the sweet face, the tenderness, the
\noft-clasped body of Krishna shine out on the shaken soul and purified eyes of
\nhis eternal comrade and playmate<\/span><\/b>. <\/span><\/p>\n

 <\/span><\/p>\n

501 − Suffering makes us capable of the full force of the Master
\nof Delight; it makes us capable also to bear the other play of the Master of
\nPower. Pain is the key that opens the gates of strength; it is the high-road
\nthat leads to the city of beatitude. <\/span><\/b><\/p>\n

 <\/span><\/b><\/p>\n

502 − Yet, O soul of man, seek not after pain, for that is not His
\nwill, seek after His joy only; as for suffering, it will come to thee surely in
\nHis providence as often and as much as is needed for thee. Then bear it that
\nthou mayst find out at last its heart of rapture. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

503 − Neither do thou inflict pain, O man, on thy fellow; God
\nalone has the right to inflict pain; or those have it whom He has commissioned.
\nBut deem not fanatically, as did Torquemada, that thou art one of these. <\/span><\/b>
\n
\n <\/span><\/p>\n

\nPage – 352<\/span><\/p>\n

<\/p>\n
\n

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

<\/i><\/p>\n

Never forget that so long as you are capable
\nof preference in your relations with life and men, you cannot be a pure and
\nperfect instrument of the Divine.<\/span> <\/span><\/p>\n


\n28 April 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/b><\/p>\n

504<\/a> − In former times there was a noble form of asseveration for
\nsouls compact merely of force and action, \u201cAs surely as God liveth<\/span>.\u201d
\nBut for our modern needs another asseveration would suit better, \u201cAs surely as
\nGod loveth<\/span>.\u201d <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

In our sorrowful age, almost withered by
\nthe excessive domination of the intellect, nothing can be at once more
\nnecessary and more precious than Divine Love. <\/i><\/span><\/p>\n


\n29 April 1970<\/font><\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

505<\/a> − Science is chiefly useful to the God-lover and the
\nGod-knower because it enables him to understand in detail and admire the
\ncurious wonders of His material workmanship. The one learns and cries, \u201cBehold
\nhow the Spirit has manifested itself in matter;\u201d the other, \u201cBehold, the touch
\nof my Lover and Master, the perfect Artist, the hand omnipotent.\u201d <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

How can one be of service\u00b9 to the Divine
\nsince we exist by Him aloneall we can do is to clumsily return to Him a little
\nof all that He has given us. <\/p>\n

<\/i><\/p>\n

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


\n30 April 1970<\/font><\/span><\/i>\u00a0<\/span><\/span><\/p>\n

<\/i><\/p>\n

\u00b9 The translation used was based on a text which read
\nService instead of \u201cScience.\u201d<\/font><\/span> <\/font><\/span><\/p>\n

<\/p>\n

\nPage – 353<\/span><\/p>\n

<\/p>\n
\n

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

506<\/a> − O Aristophanes of the universe, thou who watchest thy world
\nand laughest sweetly to thyself, wilt thou not let me too see with divine eyes
\nand share in thy worldwide laughters? <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

No doubt one must have a vision as total
\nas the Divine Vision to be able to laugh at this world as it is. <\/p>\n

<\/i><\/p>\n

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


\n1 May 1970<\/span><\/font><\/i><\/p>\n

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

507<\/a> − Kalidasa<\/span> says in a daring image that
\nthe snowrocks of Kailasa are Shiva’s loud world-laughters<\/span>
\npiled up in utter whiteness and pureness on the mountain-tops. It is true; and
\nwhen their image falls on the heart, then the world’s cares melt away like the
\nclouds below into their real nothingness. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

Human science makes very exact
\nobservations; but the field is open to imagine the true causes − why not
\noccult causes?  <\/i><\/span><\/p>\n


\n2 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

508<\/a> − The strangest of the soul’s experiences is this, that it finds,
\nwhen it ceases to care for the image and threat of troubles, then the troubles
\nthemselves are nowhere to be found in one’s neighbourhood. It is then that we
\nhear from behind those unreal clouds God laughing at us<\/span><\/b>. <\/span><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

Lord, and when You want the image to
\nchange into your likeness, what do You do?  <\/i><\/i><\/span><\/p>\n


\n4 May 1970
\n<\/font> <\/span><\/i>
\n
\n <\/font><\/span> <\/span><\/i><\/p>\n

I did not understand what You wrote yesterday.
\n <\/span><\/i><\/p>\n

\nPage – 354<\/span><\/p>\n

<\/p>\n
\n

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

<\/i><\/p>\n

What Sri Aurobindo calls \u201cthe image\u201d is
\nthe physical body. So I asked the Lord what He does when He wants to transform
\nthe physical body, and last night He gave me two visions in answer.<\/i><\/span><\/p>\n

One concerned the liberation of the body
\nconsciousness from all the conventions regarding death; and in the other He
\nshowed me what the supramental body will be. You see that I did well to ask Him
\n!  <\/i><\/span><\/p>\n


\n9 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

 <\/span><\/b><\/p>\n

510 − Ravana’s<\/span> mind thought it was
\nhungering after universal sovereignty and victory over Rama; but the aim his
\nsoul kept its vision fixed upon all the time was to get back to its heaven as
\nsoon as possible and be again God’s menial. Therefore, as the shortest way, it
\nhurled itself against God in a furious clasp of enmity. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

511 − The greatest of joys is to be, like Narada, the slave of
\nGod; the worst of Hells being abandoned of God, to be the world’s master. That
\nwhich seems nearest to the ignorant conception of God, is the farthest from
\nhim. <\/span><\/b><\/p>\n

 <\/span><\/b><\/p>\n

512 − God’s servant is something; God’s slave is greater. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

Sri Aurobindo gives us the true way to
\nunderstand the Scriptures, which thus become universal symbols.  <\/i><\/span><\/p>\n


\n12 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

<\/i><\/p>\n

\n\u00b9 <\/font> <\/span>Two demon kings.<\/font><\/span><\/span><\/p>\n

\nPage – 355<\/span><\/p>\n

<\/p>\n
\n

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

513<\/a> − To be master of the world would indeed be supreme felicity,
\nif one were universally loved; but for that one would have to be at the same
\ntime the slave of all humanity. <\/span><\/b><\/p>\n

 <\/span><\/b><\/p>\n

514 − After all, when thou countest up thy long service to God,
\nthou wilt find thy supreme work was the flawed and little good thou didst in
\nlove for humanity. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

That is why, rather than to serve, it is
\nbetter to belong totally, absolutely to the Divine.  <\/i><\/span><\/p>\n


\n13 May 1970
\n<\/font> <\/span><\/i>
\n
\n <\/span><\/font><\/p>\n

In order to belong absolutely and totally to the Divine, isn’t it
\nnecessary to begin by serving the Divine? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

Certainly, to place all one’s work at the
\nservice of the Divine is a very good way of approach, but it doesn’t go much
\nfurther than what Sri Aurobindo describes, and for some it is not satisfying. <\/i><\/span><\/p>\n


\n14 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/b><\/span><\/p>\n

515<\/a> − There are two works that are perfectly pleasing to God in
\nhis servant; to sweep in silent adoration His temple-floors and to fight in the
\nworld’s battlefield for His divine consummation in humanity. <\/span><\/b><\/p>\n

 <\/span><\/b><\/p>\n

516 − He who has done even a little good to human beings, though
\nhe be the worst of sinners, is accepted by God in the ranks of His lovers and
\nservants. He shall look upon the face of the Eternal. <\/span><\/b>
\n
\n <\/span><\/p>\n

\nPage – 356<\/span><\/p>\n

<\/p>\n
\n

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

<\/i><\/p>\n

Sri Aurobindo’s effort was always directed
\ntowards liberating his disciples or even his readers from all preconceptions,
\nall conventional morality. <\/p>\n

<\/i><\/p>\n

<\/span> <\/span><\/p>\n


\n15 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

517<\/a> − O fool of thy weakness, cover not God’s face from thyself by
\na veil of awe, approach Him not with a suppliant weakness. Look! thou wilt see
\non His face not the solemnity of the King and Judge, but the smile of the
\nLover. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

518 − Until thou canst learn to grapple with God as a wrestler
\nwith his comrade, thy soul’s strength shall always be hid from thee. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

<\/i><\/p>\n

Wouldn’t it be good, once and for all, to get
\nrid of all our limitations and weaknesses, if we truly want to draw close to
\nthe Divine?  <\/i><\/span><\/p>\n


\n16 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

519<\/a> − Sumbha\u00b9 first loved Kali with his heart and body, then was
\nfurious with her and fought her, at last prevailed against her, seized her by
\nthe hair and whirled her thrice round him in the heavens; the next moment he
\nwas slain by her. These are the Titan’s four strides to immortality and of them
\nall the last is the longest and mightiest<\/span><\/b>. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

I do not understand the meaning of the Titan’s four strides to
\nimmortality. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

<\/i><\/p>\n

<\/i><\/p>\n

Whatever the nature of an individual may
\nbe, ultimately, in one way or another, whether he fights him or loves him, the
\nEnd is always the Divine.<\/p>\n

<\/i><\/p>\n

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


\n17 May 1970 <\/span><\/font><\/i><\/p>\n

<\/i><\/p>\n

<\/i><\/p>\n

\n\u00b9 <\/font> <\/span>A demon king.<\/font><\/span><\/span><\/p>\n

\nPage – 357<\/span><\/p>\n

<\/p>\n
\n

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

520<\/a> − Kali is Krishna revealed as dreadful Power and wrathful
\nLove. She slays with her furious blows the self in body, life and mind in order
\nto liberate it as spirit eternal. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

Shall we complain when we see this
\nhelpless little ego disappearing and giving way to a luminous spark capable of
\nunderstanding the universe? <\/p>\n

\t\t<\/i><\/p>\n

<\/span> <\/span><\/p>\n


\n21 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/b><\/span><\/p>\n

521<\/a> − Our parents fell, in the deep Semitic apologue, because they
\ntasted the fruit of the tree of good and evil. Had they taken at once of the tree
\nof eternal life, they would have escaped the immediate consequence; but God’s
\npurpose in humanity would have been defeated. His wrath is our eternal
\nadvantage. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

Sri Aurobindo is trying to make us
\nunderstand how the limitations of our vision prevent us from perceiving the
\nDivine Wisdom.  <\/i><\/span><\/p>\n


\n22 May 1970 <\/span>
\n<\/font> <\/span><\/i><\/p>\n

522<\/a> − If Hell were possible, it would be the shortest cut to the
\nhighest heaven. For verily God loveth. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

523 − God drives us out every Eden that we may be forced to travel
\nthrough the desert to a diviner Paradise. If thou wonder why should that
\nparched and<\/span><\/b> <\/span><\/p>\n

\nPage – 358<\/span><\/p>\n

<\/p>\n
\n

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

fierce transit be necessary, then art thou befooled by thy mind and hast
\nnot studied thy soul behind and its dim desires and secret raptures<\/span><\/b>. <\/span><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

When we no longer have any affinity with
\nsuffering and are cured of all perverse attachment to it, the Divine will help
\nus to discover that it conceals the supreme bliss.  <\/i><\/span><\/p>\n

\n
\n23 May 1970 <\/span><\/font> <\/i><\/span><\/p>\n

 <\/span><\/b><\/p>\n

524<\/a> − A healthy mind hates pain; for the desire of pain that men
\nsometimes develop in their minds is morbid and contrary to Nature. But the soul
\ncares not for the mind and its sufferings any more than the iron-master for the
\npain of the ore in the furnace; it follows its own necessities and its own
\nhunger. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

The Supreme Lord alone should be the
\nMaster and it is He, as a rule, whom the psychic being obeys.  <\/i><\/span><\/p>\n


\n24 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/b><\/span><\/p>\n

525<\/a> − Indiscriminate compassion is the noblest gift of
\ntemperament, not to do even the least hurt to one living thing is the highest of
\nall human virtues; but God practises neither. Is man therefore nobler and
\nbetter than the All-loving?<\/span><\/b><\/p>\n

 <\/span><\/p>\n

526 − To find that saving a man’s body or mind from suffering is
\nnot always for the good of either soul, mind or body, is one of the bitterest
\nof experiences for the humanly compassionate. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

To be conscious of the Divine
\nConsciousness is the supreme fulfilment offered to human realisation; all the
\nrest are only inessentials.  <\/i><\/span><\/p>\n


\n25 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

\nPage – 359<\/span><\/p>\n

<\/p>\n
\n

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

527<\/a> − Human pity is born of ignorance and weakness; it is the
\nslave of emotional impressions. Divine compassion understands, discerns and
\nsaves. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

528 − Pity is sometimes a good substitute for love; but it is
\nalways no more than a substitute. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

To understand the divine intention and to
\nwork for its fulfillment − isn’t this the surest way to help humanity?  <\/i><\/span><\/p>\n


\n28 May 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

529<\/a> − Self-pity is always born of self-love; but pity for others
\nis not always born of love for its object. It is sometimes a self-regarding
\nshrinking from the sight of pain; sometimes the rich man’s contemptuous dole to
\nthe pauper. Develop rather God’s divine compassion than human pity. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

530 − Not pity that bites the heart and weakens the inner members,
\nbut a divine masterful and untroubled compassion and helpfulness is the virtue
\nthat we should encourage. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

Can there be any greater misfortune than
\nto live without knowing the Supreme Lord? And yet this almost universal ill
\nrarely excites any pity. Because one who knows that he is suffering from it
\nalso knows that the cure depends on him alone − for the Lord’s compassion
\nis infinite.  <\/i><\/span><\/p>\n


\n1 June 1970<\/span><\/font> <\/span><\/i><\/p>\n

531<\/a> − Love and serve men, but beware lest thou desire their
\napprobation. Obey rather God within thee. <\/span><\/b>
\n
\n <\/span><\/b><\/p>\n

\nPage – 360<\/span><\/p>\n

<\/p>\n
\n

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

532 − Not to have heard the voice of God and His angels is the
\nworld’s idea of sanity. <\/span><\/b><\/p>\n

 <\/span><\/b><\/p>\n

533 − See God everywhere and be not frightened by masks. Believe
\nthat all falsehood is truth in the making or truth in the breaking, all failure
\nan effectuality concealed, all weakness strength hiding itself from its own
\nvision, all pain a secret and violent ecstasy. If thou believest firmly and
\nunweariedly, in the end thou wilt see and experience the All-true, Almighty and
\nAll-blissful.<\/span><\/b><\/p>\n

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

\t\t<\/i><\/p>\n

By tireless constancy in effort and faith,
\nwe can unite with the Divine Consciousness which is constant and perfect
\nbeatitude. <\/p>\n

\t\t<\/i><\/p>\n

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


\n2 June 1970<\/span><\/font><\/i><\/p>\n

 <\/span><\/b><\/p>\n

534<\/a> − Human love fails by its own ecstasy, human strength is
\nexhausted by its own effort, human knowledge throws a shadow that conceals half
\nthe globe of truth from its own sunlight; but divine knowledge embraces
\nopposite truths and reconciles them, divine strength grows by the prodigality
\nof its self-expenditure, divine love can squander itself utterly, yet never
\nwaste or diminish. \u00a0<\/span><\/span><\/b><\/p>\n

 <\/i><\/span><\/p>\n

Can human love change into divine love, human strength into divine
\nstrength and human knowledge into divine knowledge? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\t\t<\/i><\/p>\n

There is only one love.<\/i><\/span><\/p>\n

Human love is nothing but divine love perverted
\nand distorted by the instrument through which it is expressed. The same holds
\ntrue for strength and knowledge. In their essence they are eternal and
\nunlimited. It is the limitations and deficiencies of  <\/span>\u00a0<\/span><\/i>human nature which distort them and alter them
\nbeyond recognition.  <\/i><\/span><\/p>\n


\n3 June 1970<\/span><\/font><\/i> <\/span><\/p>\n

\nPage – 361<\/span><\/p>\n

<\/p>\n
\n

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

535<\/a> − The rejection of falsehood by the mind seeking after truth
\nis one of the chief causes why mind cannot attain to the settled, rounded and perfect
\ntruth; not to escape falsehood is the effort of divine mind, but to seize the
\ntruth which lies masked behind even the most grotesque or far-wandering error. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

What is the \u201cdivine mind\u201d ? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

What Sri Aurobindo calls the divine mind
\nis the prototype of the mental function which is totally and perfectly
\nsurrendered to the Divine and works only under divine inspiration.<\/i><\/span><\/p>\n

When a human being exists only by and for
\nthe Divine, his mind necessarily becomes a divine mind.  <\/i><\/span><\/p>\n


\n4 June 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/b><\/span><\/p>\n

536<\/a> − The whole truth about any object is a rounded and
\nall-embracing globe which for ever circles around but never touches the one and
\nonly subject and object of knowledge, God. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

537 − There are many profound truths which are like weapons
\ndangerous to the unpractised wielder. Rightly handled, they are the most
\nprecious and potent in God’s armoury.<\/span><\/b><\/p>\n

 <\/span><\/b><\/p>\n

\t\t<\/i><\/p>\n

One drop of true knowledge can create a
\nrevolution if it falls into a world of ignorance.  <\/i><\/span><\/p>\n


\n5 June 1970
\n<\/font> <\/span><\/i>
\n
\n <\/span><\/font><\/p>\n

\nPage – 362<\/span><\/p>\n

<\/p>\n
\n

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

538<\/a> − The obstinate pertinacity with which we cling to our meagre,
\nfragmentary, night-besieged and grief-besieged individual existence even while
\nthe unbroken bliss of our universal life calls to us, is one of the most
\namazing of God’s mysteries. It is only equalled by the infinite blindness with
\nwhich we cast a shadow of our ego over the whole world and call that the
\nuniversal being. These two darknesses are the very essence and potency of Maya<\/span><\/b>.<\/span><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

Until, tired of the ignorance and
\nstupidity of the ego, we lay ourselves at the feet of the Lord and ask Him to
\nbecome the sole master.  <\/i><\/span><\/p>\n


\n6 June 1970 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

539<\/a> − Atheism is the shadow or dark side of the highest perception
\nof God. Every formula we frame about God, though always true as a symbol,
\nbecomes false when we accept it as a sufficient formula. The Atheist and
\nAgnostic come to remind us of our error. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

540 − God’s negations are as useful to us as His affirmations. It
\nis He who as the Atheist denies His own existence for the better perfecting of
\nhuman knowledge. It is not enough to see God in Christ and Ramakrishna and hear
\nHis words, we must see Him and hear Him also in Huxley and Haeckel. <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

All mental ways of knowing the Divine are
\nincomplete and insufficient, even if we accept them all. Only a knowledge that
\nis lived can give us a glimpse of the truth.  <\/i><\/span><\/p>\n


\n7 June 1970<\/font><\/span><\/i> <\/span><\/font> <\/i><\/p>\n

\nPage – 363<\/span><\/p>\n

<\/p>\n
\n

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

541<\/a> − Canst thou see God in thy torturer and slayer even in thy
\nmoment of death or thy hours of torture? Canst thou see Him in that which thou art
\nslaying, see and love even while thou slayest? Thou hast thy hand on the
\nsupreme knowledge. How shall he attain to <\/span><\/b>
\nKrishna<\/span> who has never worshipped Kali? <\/span><\/p>\n

 <\/span><\/p>\n

\t\t<\/i><\/p>\n

All is the Divine and the Divine alone
\nexists. <\/p>\n

\t\t<\/i><\/p>\n

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


\n8 June 1970<\/font><\/span><\/i> <\/font><\/span><\/p>\n

\nPage – 364<\/span><\/p>\n

<\/p>\n

\t\t<\/i><\/p>\n


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

495 − I used to hate and avoid pain and resent its infliction; but now I find that had I not so suffered, I would…<\/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-4313","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\/4313","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=4313"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4313\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4313"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4313"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4313"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

509<\/a> − Has thy effort succeeded, O thou Titan? Dost thou sit, like Ravana and Hiranyakashipou,\u00b9 served by the gods and the world’s master? But
\nthat which thy soul was really hunting after, has escaped from thee. <\/span><\/b><\/p>\n