{"id":4318,"date":"2013-07-13T01:55:09","date_gmt":"2013-07-13T01:55:09","guid":{"rendered":"http:\/\/localhost\/?p=4318"},"modified":"2013-07-13T01:55:09","modified_gmt":"2013-07-13T01:55:09","slug":"11-jnana-62-66-81-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\/11-jnana-62-66-81-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-11_jnana-62-66_81.htm"},"content":{"rendered":"\n\n
\n
\n

\n81 \u2013 God’s laughter is sometimes very coarse and unfit for polite ears;
\nHe is not satisfied with being Moli\u00e8re, He must needs also be Aristophanes and
\nRabelais. <\/span><\/p>\n

\n <\/span><\/p>\n

\n82 \u2013 If men took life less seriously, they could very soon make it more perfect.
\nGod never takes His works seriously; therefore one looks out on this wonderful
\nUniverse.<\/span><\/p>\n

\n <\/span><\/p>\n

\n83 \u2013 Shame has admirable results and both in aesthetics and in morality
\nwe could ill spare it; but for all that it is a badge of weakness and the proof
\nof ignorance. <\/span><\/p>\n

 <\/span><\/p>\n

One might ask how taking things seriously has prevented life from being
\nmore perfect. <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Virtue has always spent its time
\neliminating whatever it found bad in life, and if all the virtues of the
\nvarious countries of the world had been put together, very few things would
\nremain in existence. <\/span><\/p>\n

Virtue claims to seek perfection, but
\nperfection is a totality. So the two movements contradict each other. A virtue
\nthat eliminates, reduces, fixes limits, and a perfection that accepts
\neverything, rejects nothing but puts each thing in its place, obviously cannot
\nagree. <\/span><\/p>\n

Taking life seriously generally consists
\nof two movements: the first one is to give importance to things that probably
\nhave none, and the second is to want life to be reduced to a certain number of
\nqualities that are considered pure and worthy of existence. In some people \u2013
\nfor example, those Sri Aurobindo speaks about here, the \u201cpolite\u201d or the
\npuritans \u2013 this virtue becomes dry, arid, grey, aggressive and it finds fault
\neverywhere, in everything that is joyful and free and happy. <\/span><\/p>\n

The only way to make life perfect \u2013 I mean
\nhere, life on earth, of course \u2013 is to look at it from high enough to see it as
\na whole, not only in its present totality, but in the whole of the past,
\npresent and future: what it has been, what it is and what it will be \u2013 one must
\nbe able to see everything at once. Because that is the only way to put
\neverything in its place. Nothing can be eliminated, nothing should be
\neliminated, but each thing must be in its place in total harmony with all the
\nrest. And then all these things that seem so bad, so reprehensible, so
\nunacceptable to the puritan mind, would become movements
\n <\/span><\/p>\n

\nPage – 157<\/span><\/p>\n

<\/p>\n
\n

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

of delight and freedom in a totally divine
\nlife. And then nothing would prevent us from knowing, understanding, feeling
\nand living this wonderful laughter of the Supreme who takes infinite delight in
\nwatching Himself live infinitely. <\/span><\/p>\n

This delight, this wonderful laughter that
\ndissolves every shadow, every pain, every suffering! You only have to go deep
\nenough within yourself to find the inner Sun, to let yourself be flooded by it;
\nand then there is nothing but a cascade of harmonious, luminous, sunlit
\nlaughter, which leaves no room for any shadow or pain. <\/span><\/p>\n

In fact, even the greatest difficulties,
\neven the greatest sorrows, even the greatest physical pain \u2013 if you can look at
\nthem from that standpoint, from there, you see the unreality of the difficulty,
\nthe unreality of the sorrow, the unreality of the pain \u2013 and there is nothing
\nbut a joyful and luminous vibration. <\/span><\/p>\n

In fact, this is the most powerful way of
\ndissolving difficulties, overcoming sorrows and removing pain. The first two
\nare relatively easy \u2013 I say relatively \u2013 the last one is more difficult because
\nwe are in the habit of considering the body and its feelings to be extremely
\nconcrete, positive; but it is the same thing, it is simply because we have not
\nlearnt, we are not in the habit of regarding our body as something fluid,
\nplastic, uncertain, malleable. We have not learnt to bring into it this
\nluminous laughter that dissolves all darkness, all difficulty, all discord, all
\ndisharmony, everything that jars, that weeps and wails. <\/span><\/p>\n

And this Sun, this Sun of divine laughter
\nis at the centre of all things, the truth of all things: we must learn to see
\nit, to feel it, to live it. <\/span><\/p>\n

And for that, let us avoid people who take
\nlife seriously; they are very boring people. <\/span><\/p>\n

As soon as the atmosphere becomes grave
\nyou can be sure that something is wrong, that there is a troubling influence,
\nan old habit trying to reassert itself, which should not be accepted. All this
\nregret, all this remorse, the feeling of being unworthy, of being at fault \u2013
\nand then one step further and you have the<\/span> <\/span><\/p>\n

\nPage – 158<\/span><\/p>\n

<\/p>\n
\n

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

sense of sin. Oh! To me it all seems to belong
\nto another age, an age of darkness. <\/span><\/p>\n

But everything that persists, that tries
\nto cling and endure, all these prohibitions and this habit of cutting life in
\ntwo \u2013 into small things and big things, the sacred and the profane\u2026 What! say
\nthe people who profess to follow a spiritual life, how can you make such little
\nthings, such insignificant things the object of spiritual experience? And yet
\nthis is an experience that becomes more and more concrete and real, even
\nmaterially; it’s not that there are some things where the Lord is and some
\nthings where He is not. The Lord is always there. He takes nothing seriously,
\neverything amuses Him and He plays with you, if you know how to play. You do
\nnot know how to play, people do not know how to play. But how well He knows how
\nto play! How well He plays! With everything, with the smallest things: you have
\nsome things to put on the table? Don’t feel that you have to think and arrange,
\nno, let’s play: let’s put this one here and that one there, and this one like
\nthat. And then another time it’s different again\u2026 What a good game and such
\nfun! <\/span><\/p>\n

So, it is agreed, we shall try to learn
\nhow to laugh with the Lord. \u00a0<\/span><\/span><\/p>\n


\n14 January 1963 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n84<\/a> \u2013 The supernatural is that the nature of which we have not attained
\nor do not yet know, or the means of which we have not yet conquered. The common
\ntaste for miracles is the sign that man’s ascent is not yet finished. <\/span><\/p>\n

\n <\/span><\/p>\n

\n85 \u2013 It is rationality and prudence to distrust the supernatural; but to
\nbelieve in it is also a sort of wisdom. <\/span><\/p>\n

\n <\/span><\/p>\n

\n86 \u2013 Great saints have performed miracles; greater<\/span> <\/span><\/p>\n

\nPage – 159<\/span><\/p>\n

<\/p>\n
\n

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

\nsaints have railed at them; the greatest have both railed at them and
\nperformed them. <\/span><\/p>\n

\n <\/span><\/p>\n

\n87 \u2013 Open thy eyes and see what the world really is and what God; have
\ndone with vain and pleasant imaginations. <\/span><\/p>\n

 <\/span><\/p>\n

Why didn’t you or Sri Aurobindo make a greater use of miracles as a
\nmeans of overcoming resistance in the external human consciousness? Why this
\nkind of self-effacement where outer things are concerned, this non-intervention
\nor discretion? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

As for Sri Aurobindo, I only know what he
\ntold me several times. People give the name of miracle only to interventions in
\nthe material or the vital world. And these interventions are always mixed with
\nignorant and arbitrary movements. <\/span><\/p>\n

But the number of miracles that Sri
\nAurobindo performed in the mind is incalculable; but naturally you could only
\nsee it if you had a very straight, very sincere, very pure vision \u2013 a few
\npeople did see it. But he refused \u2013 this I know \u2013 he refused to perform any
\nvital or material miracles, because of this mixture. <\/span><\/p>\n

My experience is that in the present state
\nof the world, a direct miracle, material or vital, must necessarily take into
\naccount a great many elements of falsehood that are unacceptable \u2013 they are necessarily
\nmiracles of falsehood. And they are unacceptable. I have seen what people call
\nmiracles; I saw many of them at one period, but this gave a right of existence
\nto many things which to me are not acceptable. <\/span><\/p>\n

What men call miracles nowadays are almost
\nalways performed by vital beings or by men who are in contact with vital
\nbeings, and this is a mixture accepts the reality of certain things, the truth
\nof certain things that are not true. And this is the basis on which it works.
\nSo that is unacceptable.
\n <\/span><\/p>\n

\nPage – 160<\/span><\/p>\n

<\/p>\n
\n

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

I did not quite understand what you meant by saying that Sri Aurobindo
\nperformed miracles in the mind. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

I mean that he used to introduce the
\nsupramental force into the mental consciousness. Into the mental consciousness,
\nthe mental consciousness that governs all material movements, he would
\nintroduce a supramental formation or power or force which immediately changed
\nthe organisation. This produces immediate effects which seem illogical because
\nthey do not follow the normal course of movements according to mental logic. <\/span><\/p>\n

He himself used to say that when he was in
\npossession of the supramental power, when he could use it at will and focus it
\non a specific point with a definite purpose, it was irrevocable, inevitable:
\nthe effect was absolute. That can be called a miracle. <\/span><\/p>\n

For example, take someone who was sick or
\nin pain; when Sri Aurobindo was in possession of this supramental power \u2013 there
\nwas a time when he said that it was completely under his control, that is, he
\ncould do what he wanted with it, he could apply it where he liked \u2013 then he
\nwould apply this Will, for example, to some disorder, either physical or vital
\nor, of course, mental \u2013 he would apply this force of greater harmony, of
\ngreater order, this supramental force, and focus it there, and it would act
\nimmediately. And it was an order: it created an order, a harmony greater than
\nthe natural harmony. That is, if it was a case of healing, for example, the
\nhealing would be more perfect and more complete than any obtained by ordinary
\nphysical and mental methods. <\/span><\/p>\n

There were a great many of them. But
\npeople are so blind, so embedded in their ordinary consciousness that they
\nalways give explanations, they can always give an explanation. Only those who
\nhave faith and aspiration and something very pure in themselves, that is, who
\ntruly want to know, they were able to perceive it. <\/span><\/p>\n

When the Power was there, he even used to
\nsay that it was <\/span><\/p>\n

\nPage – 161<\/span><\/p>\n

<\/p>\n
\n

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

effortless; all he had to do was to apply
\nthis supramental power of order and harmony and instantly the desired result
\nwas achieved. <\/span><\/p>\n

 <\/span><\/p>\n

What is a miracle? Because Sri Aurobindo often said that there are no
\nmiracles and, at the same time he says in Savitri, for example: All’s miracle
\nhere and can by miracle change. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

That depends on how you look at it, from
\nthis side or that. <\/span><\/p>\n

You give the name of miracle only to
\nthings which cannot be clearly explained or for which you have no mental
\nexplanation. From this point of view you can say that countless things that
\nhappen are miracles, because you cannot explain the how or the why of them. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

What would be a true miracle? <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

I can’t see what a true miracle can be
\nbecause, after all, what is a miracle? A true miracle\u2026 Only the mind has the notion
\nof miracles; because the mind decides, by its own logic, that given this and
\nthat, another thing can or cannot be. But this represents all the limitations
\nof the mind. Because, from the point of view of the Lord, how can there be a
\nmiracle? Everything is Himself which He objectifies. <\/span><\/p>\n

So here we come to the great problem of
\nthe way which is being followed, the eternal way, as Sri Aurobindo explains it
\nin Savitri. Of course, one can conceive that what was objectified first was
\nsomething which had an inclination for objectivisation. The first thing to
\nrecognise, which seems consistent with the principle of evolution, is that the
\nobjectivisation is progressive, it is not total for all eternity\u2026\u00a0 <\/span>(Silence<\/i>)
\nIt is very difficult to tell, because we cannot get out of our habit of
\nconceiving that there is a definite quantity unfolding indefinitely and that
\nthere can <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>Savitri, cent. Vol, 18, p. 85<\/font><\/span> <\/span><\/p>\n

\nPage – 162<\/span><\/p>\n

<\/p>\n
\n

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

only be a beginning if there is a definite
\nquantity. We always have, at least in our way of speaking, the idea of a moment
\n(laughing<\/i>) when the Lord decides to
\nobjectify Himself. Like this, the explanation becomes easy: He objectifies
\nHimself gradually, progressively, and this results in a progressive evolution.
\nBut that is only a manner of speaking; because there is no beginning, there is
\nno end, and yet there is a progression. The sense of succession, the sense of
\nevolution, the sense of progress only exists with the manifestation. It is only
\nwhen one speaks of the earth that one can give an explanation that is both very
\nrational and in accord with the facts, because the earth has a beginning, not
\nin its soul but in its material reality. <\/span><\/p>\n

It is also likely that a material universe
\nhas a beginning.  <\/span><\/p>\n

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

 <\/span><\/p>\n

If you look at it this way, for a universe
\na miracle would be the sudden intrusion of something from another universe. And
\nfor the earth, this reduces the problem to something very understandable \u2013 a
\nmiracle is the sudden intrusion of something which did not belong to the earth:
\nit produces a radical and immediate change by introducing a principle which did
\nnot belong to this physical world of earth. <\/span><\/p>\n

But there again, it is said that at the
\nvery centre of each element everything
\nexists<\/i> in principle; so even that miracle is not possible. <\/span><\/p>\n

One could say that the sense of miracle
\nbelongs only to a finite world, a finite consciousness, a finite conception. It
\nis the sudden entry \u2013 the intrusion, the intervention, the penetration \u2013
\nwithout preparation, of something which did not exist in this physical world.
\nSo obviously, any manifestation of a will or a consciousness which belongs to a
\ndomain that is more infinite and more eternal than earth, is necessarily a
\nmiracle on earth. But if you leave the finite world, the understanding of the
\nfinite world, miracles do not exist. The Lord can play at miracles if<\/span> <\/span><\/p>\n

\nPage – 163<\/span><\/p>\n

<\/p>\n
\n

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

it so amuses Him, but there are no
\nmiracles \u2013 He plays every possible game.<\/span><\/p>\n

You can begin to understand Him only when
\nyou\u00a0 <\/span>feel in this way, that He plays
\nevery possible game, and \u201cpossible\u201d does not mean possible according to the
\nhuman conception, but possible according to His own conception! <\/span><\/p>\n

And there, there is no room for miracles \u2013
\nexcept that it looks like a miracle. <\/span><\/p>\n

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

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

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

If, instead of a slow evolution, something
\nbelonging to the supramental world appeared suddenly, man, the mental being,
\ncould call that a miracle, because it would be the intervention of something
\nwhich he does not consciously carry within himself and which intervenes in his
\nconscious life. And in fact, if you consider this taste for miracles, which is
\nvery strong \u2013 much stronger in children and in hearts that have remained
\nchildlike than in highly mentalised individuals \u2013 it is a faith in the
\nrealisation of the aspiration for the marvellous, of something higher than
\nanything one can expect from normal life. <\/span><\/p>\n

Indeed, in education, both tendencies
\nshould be encouraged side by side: the tendency to thirst for the marvellous,
\nfor what seems unrealisable, for something which fills you with the feeling of
\ndivinity; while at the same time encouraging exact, correct, sincere
\nobservation in the perception of the world as it is, the suppression of all
\nimagination, a constant control, a highly practical and meticulous sense for
\nexact details. Both should go side by side. Usually, you kill the one with the
\nidea that this is necessary in order to foster the other \u2013 this is completely
\nwrong. Both can be simultaneous and there comes a time when one has enough
\nknowledge to know that they are the two aspects of the same thing: insight, a
\nhigher discernment. But instead of a narrow, limited insight and discernment,
\nthe discernment becomes entirely sincere, correct, exact, but it is vast, it
\nincludes a whole
\n <\/span><\/p>\n

\nPage – 164<\/span><\/p>\n

<\/p>\n
\n

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

domain that does not yet belong to the
\nconcrete manifestation. <\/span><\/p>\n

From the point of view of education, this
\nwould be very important: to see the world as it is, exactly, unadorned, in the
\nmost down-to-earth and concrete manner; and to see the world as it can be, with
\nthe freest, highest vision, the one most full of hope and aspiration and
\nmarvellous certitude \u2013 as the two poles of discernment. <\/span><\/p>\n

The most splendid, most marvellous, most
\npowerful, most expressive, most total things we can imagine are nothing
\ncompared to what they can be; and at the same time our meticulous exactitude in
\nthe tiniest detail is never exact enough. And both must go together. When one
\nknows this (down ward gesture<\/i>) and
\nwhen one knows that (upward gesture<\/i>),
\none is able to put the two together. <\/span><\/p>\n

And this is the best possible use of the
\nneed for miracles. The need for miracles is a gesture of ignorance: \u201cOh, I
\nwould like things to be like this!\u201d It is a gesture of ignorance and impotence.
\nAnd those who say, You live in a miracle, know only the lower end \u2013 and even
\nthen they know it only imperfectly \u2013 and they have no contact with anything
\nelse. <\/span><\/p>\n

This need for miracles must be changed
\ninto a conscious aspiration for something \u2013 which is already there, which
\nexists which will be manifested by the
\nhelp<\/i> of all these aspirations; all these aspirations are necessary or, if
\none looks at it in a truer way, they are an accompanyment \u2013 an agreeable
\naccompaniment \u2013 in the eternal unfolding. <\/span><\/p>\n

Of course, people with a very strict logic
\ntell you, \u201cWhy pray? Why aspire? Why ask? The Lord does what He wants and He
\nwill do what He wants.\u201d It is quite obvious, there is no need to say it, but
\nthis impulse: \u201cO Lord, manifest!\u201d gives a more intense vibration to His
\nmanifestation. <\/span><\/p>\n

Otherwise, He would never have made the
\nworld as it is. There is a special power, a special delight, a special
\nvibration in the intensity of the world’s aspiration to become once more what
\nit is. <\/span><\/p>\n

\nPage – 165<\/span><\/p>\n

<\/p>\n
\n

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

And that is why \u2013 partly, fragmentarily \u2013
\nthere is an evolution. <\/span><\/p>\n

An eternally perfect universe, eternally
\nmanifesting the eternal perfection, would lack the joy of progress.
\n\u00a0<\/span><\/span><\/p>\n


\n6 March 1963<\/font><\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

\n88<\/a> \u2013 This world was built by Death that he might live. Wilt thou abolish
\ndeath? Then life too will perish. Thou canst not abolish death, but thou mayst
\ntransform it into a greater living. <\/span><\/p>\n

\n <\/span><\/p>\n

\n89 \u2013 This world was built by Cruelty that she might love. Wilt thou
\nabolish cruelty? Then love too will perish. Thou canst not abolish cruelty, but
\nthou mayst transfigure it into its opposite, into a fierce Love and
\nDelightfulness. <\/span><\/p>\n

\n <\/span><\/p>\n

\n90 \u2013 This world was built by Ignorance and Error that they might know.
\nWilt thou abolish ignorance and error? Then knowledge too will perish. Thou
\ncanst not abolish ignorance and error, but thou mayst transmute them into the
\nutter and effulgent exceeding of reason. <\/span><\/p>\n

\n <\/span><\/p>\n

\n 91 \u2013 If Life alone were and not death, there could be no
\nimmortality; if love were alone and not cruelty, joy would be only a tepid and
\nephemeral rapture; if reason were alone and not ignorance, our highest
\nattainment would not exceed a limited rationality and worldly wisdom. <\/span><\/p>\n

\n <\/span><\/p>\n

\n92 \u2013 Death transformed becomes Life that is Immortality; Cruelty
\ntransfigured becomes Love that is intolerable ecstasy; Ignorance transmuted
\nbecomes Light that leaps beyond wisdom and knowledge.<\/span> <\/span><\/p>\n

\nPage – 166<\/span><\/p>\n

<\/p>\n
\n

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

It is the same idea, that is, opposition
\nand contraries are a stimulus to progress. Because to say that without cruelty
\nLove would be tepid\u2026 The principle of Love as it exists beyond the Manifested
\nand the Non-Manifested has nothing to do with either tepidness or cruelty.
\nOnly, Sri Aurobindo’s idea would seem to be that opposites are the quickest and
\nmost effective means of shaping Matter so that it can intensify its
\nmanifestation. <\/span><\/p>\n

As an experience, this is absolutely
\ncertain, in the sense that, first of all, when one comes into contact with
\neternal Love, the supreme Love, one immediately has \u2013 how to put it? \u2013 a
\nperception, a sensation \u2013 it is not an understanding, it is something very
\nconcrete: even the most illumined material consciousness, however much it has
\nbeen moulded and prepared, is\u00a0 <\/span>incapable
\nof manifesting That. The first thing one feels is this kind of incapacity. Then
\ncomes an experience: something which manifests a form \u2013 of one cannot call it
\nexactly cruelty, because it is not cruelty as we know it \u2013 but within the totality
\nof circumstances, a vibration appears and, with a certain intensity, refuses
\nlove as it is manifested here. It is precisely this: something in the material
\nworld which refuses the manifestation of love as it exists at present. I am not
\nspeaking of the ordinary world, I am speaking of the present consciousness at
\nits highest. It is an experience, I am speaking of something that has happened.
\nSo the part of the consciousness which has been struck by this opposition makes
\na direct appeal to the origin of Love, with
\nan intensity which it would not have without the experience of this refusal<\/i>.
\nLimits are broken and a flood pours down which could not have manifested
\nbefore; and something is expressed which was not expressed before. <\/span><\/p>\n

When one sees this, there is obviously a
\nsimilar experience from the point of view of what we call life and death. It is
\nthis kind of constant brooding or presence of Death and the possibility of
\ndeath, as it is said in Savitri<\/i>: we
\nhave a constant companion throughout the journey from cradle to grave; we are
\nconstantly accompanied by this threat or presence of Death. Well,
\n <\/span><\/p>\n

\nPage – 167<\/span><\/p>\n

<\/p>\n
\n

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

along with this, in the cells, there is a
\ncall for a Power of Eternity, with an intensity which would not be there except
\nfor this constant threat. Then one understands, one begins to feel quite
\nconcretely that all these things are only ways of intensifying the
\nmanifestation, of making it progress, of making it more perfect. And if the
\nmeans are crude, it is because the manifestation itself is very crude. And as
\nit becomes more perfect and fit to manifest that which is eternally progressive<\/i>, the very crude means will give way to
\nsubtler ones and the world will progress without any need for such brutal
\noppositions. This is simply because the world is still in its infancy and human
\nconsciousness is still entirely in its infancy. <\/span><\/p>\n

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

It follows that when the earth no longer
\nneeds to die in order to progress, there will be no more death. When the earth
\nno longer needs to suffer in order to progress, there will be no more
\nsuffering. And when the earth no longer needs to hate in order to love, there
\nwill be no more hatred. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

This is the quickest and most effective means
\nto bring creation out of its inertia and lead it towards its fulfilment. <\/span><\/p>\n

 <\/p>\n

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

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

There is a certain aspect of creation \u2013
\nwhich may be a very modern one \u2013 it is the need to escape from disorder and
\nconfusion, from disharmony and confusion: a confusion, a disorder which takes
\nevery possible form, which becomes struggle, useless effort, wastage. It
\ndepends on the domain you are in, but in the material world, in action, it
\nmeans useless complications, waste of energy and material, waste of time,
\nincomprehension, misunderstanding, confusion, disorder. This is what used to be
\ncalled crookedness in the Vedas \u2013 I do not know the equivalent <\/span><\/p>\n

\nPage – 168<\/span><\/p>\n

<\/p>\n
\n

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

of this word, it is something twisted,
\nwhich instead of going straight to the mark makes sharp, unnecessary zigzags.
\nThis is one of the things that is most opposed to the harmony of a purely divine
\naction which has a simplicity\u2026 that seems childlike. Direct \u2013 direct, instead of
\nmaking absurd and completely useless circumvolutions. Well, it is obviously the
\nsame thing: disorder is a way of stimulating the need for the pure divine
\nsimplicity. <\/span><\/p>\n

The body feels very strongly, very
\nstrongly that everything could be simple, so simple! <\/span><\/p>\n

And so that the being \u2013 this kind of
\nindividual agglomerate \u2013 can be transformed, it needs precisely to become more
\nsimple, simple, simple. All these complications of Nature, which they are now
\nbeginning to understand and study, which are so intricate for the slightest
\nthing \u2013 the smallest of our functions is the result of a system so complicated
\nthat it is almost unthinkable; certainly it would be impossible for human
\nthought to plan and put together all these things \u2013 now science is discovering
\nthem, and one can see very clearly that if the functioning is to be divine,
\nthat is, if it is to escape this disorder and confusion, it must be simplified,
\nsimplified, simplified.  <\/span><\/span><\/p>\n

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

 <\/span><\/p>\n

That is to say, Nature, or rather Nature
\nin her attempt at self-expression, was obliged to resort to an unbelievable and
\nalmost infinite complication in order to reproduce the primal Simplicity. <\/span><\/p>\n

And we come back to the same thing. From
\nthis excess of complication arises the possibility of a simplicity which would
\nnot be empty but full \u2013 a full simplicity, a simplicity that contains everything;
\nwhereas without these complications, simplicity is empty. <\/span><\/p>\n

Now they are making discoveries like that.
\nIn anatomy, for example, they are discovering surgical treatments which are un- <\/span><\/p>\n

\nPage – 169<\/span><\/p>\n

<\/p>\n
\n

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

believably complicated! It is like their
\nclassification of the elements of Matter \u2013 what frightful complexity! And all
\nthis is for the purpose of\u2026 in an effort to express Unity, the one Simplicity \u2013
\nthe divine state.  <\/span><\/p>\n

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

 <\/span><\/p>\n

Perhaps it will go quickly\u2026 But the question
\ncomes to this an \u2013 aspiration that is sufficient<\/i>,
\nintense and effective enough, to attract That which can transform complication
\ninto Simplicity, cruelty into Love, and so on. <\/span><\/p>\n

And it is no use complaining and saying
\nthat it is a pity, because it is like that. Why is it like that?\u2026 Probably,
\nwhen it is no longer like that, we shall know. We could put it another way: if
\nwe knew, it would no longer be like that. <\/span><\/p>\n

So, to speculate: \u201cIt would have been
\nbetter if it had not been like that, etc.\u201d \u2013 all that is unpractical, it is no
\nuse at all, it is useless. <\/span><\/p>\n

We must hurry up and do what is needed to
\nput an end to it, that is all; it is the only practical thing. <\/span><\/p>\n

For the body it is very interesting. But
\nit is a mountain, a mountain of experiences that seem very small, but because
\nof their multiplicity, they have their place.\u00b9 \u00a0<\/span><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>15 May 1963 <\/span><\/font> <\/i><\/p>\n

\n <\/p>\n

 <\/span>\u00b9 <\/font> <\/span>When this talk was first published, Mother remarked,
\n\u201cThe scientists will deny it, they will say that I am talking nonsense; but it
\nis because I do not use their terms, it is just a matter of vocabulary.\u201d<\/font><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/font> <\/span><\/span><\/p>\n

\nPage – 170<\/span><\/p>\n

<\/p>\n


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

81 \u2013 God’s laughter is sometimes very coarse and unfit for polite ears; He is not satisfied with being Moli\u00e8re, He must needs also be…<\/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-4318","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\/4318","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=4318"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4318\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4318"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4318"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4318"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}