{"id":4319,"date":"2013-07-13T01:55:09","date_gmt":"2013-07-13T01:55:09","guid":{"rendered":"http:\/\/localhost\/?p=4319"},"modified":"2013-07-13T01:55:09","modified_gmt":"2013-07-13T01:55:09","slug":"15-jnana-62-66-115-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\/15-jnana-62-66-115-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-15_jnana-62-66_115.htm"},"content":{"rendered":"\n\n
\n
\n

\n115 \u2013 The world is a long recurring decimal with Brahman for its
\ninteger. The period seems to begin and end, but the fraction is eternal; it will
\nnever have an end and never had any real beginning. <\/span><\/p>\n

\n <\/span><\/p>\n

\n116 \u2013 The beginning and end of things is a conventional term of our
\nexperience; in their true existence these terms have no reality, there is no
\nend and no beginning.<\/span><\/p>\n

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

Only last week there was a whole
\ndevelopment of this experience. <\/span><\/p>\n

In fact, it is the same thing for worlds
\nas for individuals, for universes as for worlds. Only the duration is different
\n\u2013 an individual is small, a world is a little bigger, and a universe is a
\nlittle bigger still! But what has a beginning has an end.<\/span><\/p>\n

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

And yet Sri Aurobindo says that there is no end and no beginning. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

We have to use words but the Thing
\nescapes. What we know as \u201cthe eternal Principle\u201d, \u201cthe Supreme\u201d, God, has
\nneither beginning nor end \u2013 we are obliged to say it is, but it is not like
\nthat, because it is beyond Non-Manifestation and Manifestation; it is something
\nwhich we are unable to understand and perceive in the Manifestation \u2013 and that
\nis what has neither beginning nor end. But constantly and eternally, That is
\nmanifested in something that begins and ends. Only there are two ways of
\nending, one which appears to be a destruction, an annihilation, and another
\nwhich is a transformation; and it would seem that as the Manifestation becomes
\nmore perfect, the <\/span><\/p>\n

\nPage – 218<\/span><\/p>\n

<\/p>\n
\n

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

necessity of destruction diminishes until
\na time comes when it will disappear and be replaced by a process of progressive
\ntransformation. But this is a very human and external way of putting it. <\/span><\/p>\n

I am fully aware of the inadequacy of
\nwords, but through the words you must catch hold of the Thing\u2026 The difficulty
\nfor human thought and still more for expression, is that words always carry a
\nsense of beginning.  <\/span><\/p>\n

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

 <\/span><\/p>\n

I have had a perception of this manifestation
\n\u2013 a \u201cpulsating\u201d manifestation, one might say, which expands and contracts,
\nexpands and contracts\u2026 And there comes a time when there is such an expansion,
\nsuch a fluidity, plasticity, capacity for change that there is no longer any
\nneed for it to be reabsorbed so that it can take a new form; and there will be
\na progressive transformation. I used to know an occultist who said that this is
\nthe seventh universal creation, that there have already been six\u00a0 <\/span>pralayas<\/i>\u00b9
\nand that this is the seventh creation, but that this one will be able to
\ntransform itself without being reabsorbed \u2013 which obviously has no importance
\nwhatsoever, for when one has the eternal consciousness it does not matter
\nwhether it is like this or like that. Only in the limited human consciousness
\nis there this kind of ambition or need for something that has no end, because,
\nwithin, there is what might be called the memory of eternity and this memory of
\neternity aspires for the manifestation to share in this eternity. But if this
\nsense of eternity is active and present, we do not grieve; we do not grieve
\nwhen we throw away a spoiled garment \u2013 we may be attached to it, but even so we
\ndo not grieve! It is the same thing: if a universe disappears, it means that it
\nhas fully fulfilled its function, it has come to the end of its possibilities
\nand must be replaced by another one.<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 Reabsorption<\/span> of a world.<\/font><\/span> <\/span><\/p>\n

\nPage – 219<\/span><\/p>\n

<\/p>\n
\n

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

I have followed the whole curve. When you
\nare very small in consciousness and development, you feel a great need that the
\nearth should not disappear, that it should continue perpetually can go on
\ntransforming itself, but it should always be the earth that goes on. A little
\nlater, when you are a little more mature, you give it much less importance. And
\nwhen you are in constant communion with the sense of eternity, it becomes
\nmerely a question of choice; it is no longer a need, because it is something
\nthat does not affect the active consciousness. A few days ago \u2013 I do not
\nremember when, but very recently \u2013 I lived this Consciousness for a whole
\nmorning and I saw, in the curve of the being’s development, that this kind of
\nneed, which seems to be deep-seated, for the life of the earth to be prolonged
\n\u2013 for the life of the earth to be prolonged indefinitely \u2013 this need is objectified,
\nso to say, it is no longer so deep-seated; it is like looking at a performance
\nand judging whether it should be like this or like that. It was an interesting
\nchange of viewpoint. <\/span><\/p>\n

It is like an artist, but an artist giving
\nshape to himself, making one trial, two trials, three trials, as many as he
\nneeds, and then achieving something complete enough in itself and receptive
\nenough to be able to adapt to new manifestations, to the needs of these new
\nmanifestations, so that it would not be necessary to draw everything back in,
\nto mix it all up and bring it all out again. But it is nothing more than this,
\nand as I say, a question of choice. After all, the manifestation is made for
\nthe delight of objectivisation<\/span> \u2013 the delight or interest
\nor, well\u2026 And once what has taken shape is plastic enough, receptive enough,
\nflexible enough and vast enough to be capable of being constantly moulded<\/span> by the new forces that are manifesting, there is no
\nlonger any need to unmake everything in order to remake it. <\/span><\/p>\n

With the curve also came an adage, \u201cWhat
\nhas a beginning must have an end\u201d \u2014 this seems to be one of those human mental
\nconstructions that are not necessarily true. But subjectively, <\/span><\/p>\n

\nPage – 220<\/span><\/p>\n

<\/p>\n
\n

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

what is interesting is that the problem
\ngradually becomes less acute as one views it from higher up, or from a more
\ncentral point, to be more exact. <\/span><\/p>\n

It seems that it is the same\u2026 not
\nprinciple, because it is not a principle \u2014 the same law for the individual as
\nfor worlds and universes.<\/span><\/p>\n

 <\/span><\/p>\n

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

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

As soon as one tries to express it (Mother makes a gesture of reversal<\/i>),
\neverything becomes warped\u2026 I was looking at this experience of the relation
\nwith the Consciousness, the All; this relation of the human being with the All;
\nof the earth \u2013 the consciousness of the earth \u2013 with the All; of the
\nconsciousness of the manifested universe with the All; and of the consciousness
\nthat presides over the universe \u2013 over all the universes \u2013 with the All; and
\nthis inexpressible phenomenon that each point of consciousness \u2013 a point that
\ndoes not occupy any space \u2013 each point of consciousness is capable of all
\nexperiences\u2026 It is very difficult to express. <\/span><\/p>\n

One could say that only limits make
\ndifferences \u2013 differences in time, differences in space, differences in size,
\ndifferences in power. It is only the limits. And as soon as the consciousness
\ngoes outside its limits at any point in the manifestation, whatever the
\ndimension of this manifestation \u2013 yes, the dimension of this manifestation has
\nabsolutely no importance \u2013 at any point in the manifestation, if one goes
\noutside the limits, it is the Consciousness. <\/span><\/p>\n

From this standpoint one could say that it
\nis the acceptance of limits that has made the manifestation possible. The
\npossibility of manifestation came with the acceptance of the sense of limits\u2026It
\nis impossible to express. Always, as soon as one begins to speak, one has the
\nimpression of something which does this (same
\ngesture of reversal<\/i>), a kind of tipping over, and it is finished, the
\nessential thing has gone. Then the metaphysical <\/span><\/p>\n

\nPage – 221<\/span><\/p>\n

<\/p>\n
\n

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

sense comes along and says, \u201cOne could put
\nit like this, one could put it like that\u2026\u201d To use words: every point contains
\nthe Consciousness of Infinity and Eternity \u2013 these are words, nothing but
\nwords. But the possibility of this experience is there. It is like stepping
\nback out of space\u2026 It might be amusing to say that even stone, even\u2026 oh, water
\ncertainly, fire certainly, has the power of Consciousness \u2013 the original \u2013 all
\nthe words that come are stupid \u2013 essential, primordial \u2013 all that means nothing
\n\u2013 eternal, infinite Consciousness\u2026 All this is meaningless, it gives me the
\nimpression of dust thrown on glass to prevent it from being transparent!\u2026
\nFinally, in conclusion, after having relived this experience \u2013 these last few
\ndays I have had it repeatedly, it reigned supreme, in spite of everything,
\nwork, activities, it ruled over everything \u2013 any attachment to any formula,
\neven the ones that have stirred people through the ages, seems childish to me.
\nAnd now it’s only a matter of choice: you can choose whether it is like this or
\nlike that or like that; you can say this or this or that \u2014 amuse yourselves, my
\nchildren\u2026 if it amuses you. <\/span><\/p>\n

But it is certain \u2013 this is an observation
\nfor general use \u2013 it is certain that the human mind, in order to have the urge
\nto act, needs to build a dwelling-place \u2013 more or less large, more or less
\ncomplete, more or less flexible \u2013 but it needs a dwelling-place. Only (laughing<\/i>) it is not that! That distorts
\neverything! <\/span><\/p>\n

And what is strange, what is strange, is
\nthat outwardly one goes on living automatically according to certain ways of
\nlife, which no longer even have the virtue of seeming necessary to you, which
\nno longer even have the force of habit, and which are accepted and lived almost
\nautomatically, with a sense \u2013 a kind of feeling or sensation, but it is neither
\nfeeling nor sensation, it is a kind of very subtle perception \u2013 that Something,
\nso immense that it is undefinable<\/span>, wants it. I say
\nwants it or I say chooses it, but it is \u201cwills\u201d it; it is a Will that does not
\nfunction like the human will, but which wills it \u2013 which wills it or sees it or
\ndecides it. And in each thing there is this luminous, golden, <\/span><\/p>\n

\nPage – 222<\/span><\/p>\n

<\/p>\n
\n

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

imperative vibration\u2026which is necessarily
\nall-powerful. And it provides as a background the perfect well-being of
\ncertitude, which, a little lower down in the consciousness, expresses itself by
\na smile of benevolent amusement.<\/span><\/p>\n

 <\/i><\/span><\/p>\n

Further on, Sri Aurobindo speaks of worlds that have no beginning and no
\nend, and he says that their creation and their destruction is a play of
\nhide-and-seek with our outward consciousness\u2026\u00b9 <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It is certainly a very elegant way of
\nsaying the same thing I have just said! <\/span><\/p>\n

 <\/span><\/i><\/p>\n

What I wanted to ask is whether from the other side, the material world
\ncontinues to be perceived clearly or whether it all evaporates? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is another experience of these last
\nfew days. It came to me with an absolute certitude \u2013 although it is very
\ndifficult to express \u2013 that this so-called error of the material world as it
\nis, was indispensable; that is to say, the material mode or way of perceiving,
\nof becoming aware of things, was gained through the error of this creation and
\nwould not have existed without it, and it is not something that will vanish into
\nnon-existence when we gain the true consciousness \u2013 it is something that is
\nadded in a special way \u2013 which was perceived, lived at that moment in the
\nessential Consciousness. <\/span><\/p>\n

It was like a justification of the
\ncreation that has made possible a certain mode of perception \u2013 which might be
\ndescribed by the words precision, exactness in objectivisation<\/span>
\n\u2013 which could not have existed without it. Because when this Consciousness \u2013
\nthe perfect Consciousness, the true Consciousness, the<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>117 \u2013 Neither is it that I was not before
\nnor thou nor these kings nor that all we shall not be hereafter. Not only
\nBrahman, but beings and things in Brahman are eternal; their creation and
\ndestruction is a play of hide-and-seek with our outward consciousness.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 223<\/span><\/p>\n

<\/p>\n
\n

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

Consciousness \u2013 was there, present and
\nlived to the exclusion of any other, there was something like a mode of
\nvibration, so to say, a mode of vibration with objective precision and
\nexactness, which could not have existed without this material form of creation\u2026
\nYou see, there was always this great Why? \u2013 \u201cWhy is it like this?\u201d Why is there
\nall this, which brought about everything that the human consciousness
\ninterprets as suffering, misery and helplessness and everything, all the
\nhorrors of ordinary consciousness \u2013 why? Why is it? And so this was the answer:
\nin the true Consciousness there is a mode of vibration, of precision and
\nexactness and clarity in objectivisation<\/span>, which could
\nnot have existed without that, which would not have had any opportunity to manifest.
\nThat is certain. That is the answer \u2013 the all-powerful answer to the why.<\/span><\/p>\n

It is obvious \u2013 obvious \u2013 that what we
\nexperience as progress, as a progressive manifestation, is not simply a law of
\nthe material manifestation as we know it, but the very principle of the eternal
\nManifestation. To come down to the level of terrestrial thought, one might say
\nthat there is no manifestation without progress. But what we call progress,
\nwhat is progress to our consciousness, up there it is\u2026 it can be anything, a necessity,
\nwhatever you like \u2013 there is a kind of absolute that we do not understand, an
\nabsolute of being: it is like that because it is like that, that is all. But
\nfor our consciousness it is more and more, better and better \u2013 and these words
\nare stupid \u2013 it is more and more perfect, better and better perceived. That is
\nthe very principle of manifestation. <\/span><\/p>\n

One experience came very fleetingly, but
\nprecisely enough to allow one to say, very clumsily, that \u2013 I was about to say
\nthe flavour<\/span> of the Non-Manifest \u2013 the Non-Manifest
\nhas a special flavour<\/span> because of the Manifest. <\/span><\/p>\n

All this is just words, but that is all we
\nhave. Perhaps one day we shall have words or a language which can say these
\nthings properly; it is possible, but it will be always a translation. <\/span><\/p>\n

There is a level here (pointing to the chest<\/i>) where some <\/span><\/p>\n

\nPage – 224<\/span><\/p>\n

<\/p>\n
\n

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

thing plays with words, with images, with
\nphrases, like this (shimmering,
\nundulating gesture<\/i>), that makes pretty pictures; it has a power of bringing
\nyou into contact with the Thing, which may be greater \u2013 at least as great, but
\nperhaps greater \u2013 than here (pointing to
\nthe forehead<\/i>), than the metaphysical expression \u2013 \u201cmetaphysical\u201d is a
\nmanner of speaking. Images,that<\/span> is to say, poetry.
\nHere there is an almost more direct way of access to that inexpressible
\nvibration. I see Sri Aurobindo’s<\/span> expression in its
\npoetic form, it has a charm and a simplicity \u2013 a simplicity and a sweetness and
\na penetrating charm \u2013 which brings you into direct contact much more intimately
\nthan all the things of the head. <\/span><\/p>\n

 <\/span><\/p>\n

When one is in this eternal Consciousness, to have a body or not to have
\na body, does not make much difference; but when one is what is called dead,
\ndoes the perception of the material world remain clear and precise or does it
\nbecome as vague and imprecise as the consciousness of the other worlds can be
\nwhen one is on this side, in this world? Sri Aurobindo speaks of a game of
\nhide-and-seek. But the game of hide-and-seek is interesting if one state of
\nbeing does not preclude the consciousness of the other states of being. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yesterday or the day before, throughout
\nthe day, from morning till night, something was saying, \u201cI am \u2013 I am or I have
\nthe consciousness of the dead on earth.\u201d I am translating it into words, but it
\nwas as if I was being told, \u201cThis is what the consciousness of a dead person is
\nlike, relative to the earth and physical things\u2026 I am a dead person living on
\nearth.\u201d According to the position of the consciousness \u2013 for the consciousness
\nis always changing its position \u2013 according to the position of the
\nconsciousness, it was, This is how dead people are, relative to the earth;
\nthen, \u201cI am absolutely like a dead person relative to the earth\u201d; then, \u201cI am
\nliving as a dead person lives in the
\n <\/span><\/p>\n

\nPage – 225<\/span><\/p>\n

<\/p>\n
\n

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

consciousness of the earth\u201d; then, \u201cI am
\nexactly like a dead person living on earth\u2026\u201d and so on. I went on behaving,
\nspeaking, acting as usual. But it has been like this for a long time. For a
\nlong time, for more than two years, I have been seeing the world like this (upward gesture from one level to another<\/i>)
\nand now I see it like this (downward
\ngesture<\/i>). I do not know how to explain this because there is nothing mentalised<\/span> about it, and non \u2014 mentalised<\/span>
\nsensations have something hazy about them which is hard to define. But the
\nwords and the thought were a certain distance away (gesture around the head<\/i>), like something that watches and
\nevaluates, that is to say, which says what it sees \u2013 something that is all
\naround. And today, two or three times, it was extremely strong \u2013 I mean that
\nthis state dominated the whole consciousness \u2013 a kind of impression or
\nsensation or perception but it is none of these: I am a dead person living on
\nearth. <\/span><\/p>\n

How to explain that? <\/span><\/p>\n

And so, for example, with regard to sight,
\nthere is no objective precision (Mother
\nmakes a gesture of not seeing with the eyes<\/i>). I see through and by the
\nconsciousness. As regards hearing, I hear in a very different way; there is a kind
\nof discrimination \u2013 it is not discernment \u2013 something in the perception which
\nchooses, something which decides \u2013 decides, but not automatically \u2013 what is
\nheard and what is not heard, what is perceived and what is not perceived. It
\nalready exists with sight but it is even stronger with hearing: for some things
\none can only hear a continuous hum and others are crystal-clear; others are
\nvague, scarcely audible. With sight it is the same thing: everything is behind
\na luminous mist, as it were \u2013 very luminous, but still a mist, that is to say,
\nthere is no precision \u2013 and then, suddenly, there is something absolutely
\nprecise and clear, an extraordinarily precise vision of detail. Usually, the
\nvision is the expression of the consciousness in things. That is to say,
\neverything seems more and more subjective, less and less objective\u2026 And they
\nare not visions that impose themselves on the <\/span>
\n
\n <\/span><\/p>\n

\nPage – 226<\/span><\/p>\n

<\/p>\n
\n

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

sight or sounds that impose themselves on
\nthe hearing; there is a kind of movement of consciousness which makes some
\nthings perceptible and others a kind of very vague background. <\/span><\/p>\n

 <\/span><\/p>\n

The consciousness chooses what it wants to see. <\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

There is nothing personal \u2013 nothing
\npersonal. Of course there is a feeling of choice and decision, but there is no
\nfeeling of personal choice and decision. Besides, the personal becomes little
\nmore than the need to introduce this (Mother
\ntouches her hands<\/i>). For example, eating is very queer, very queer\u2026 It is as
\nif someone were looking on at a body \u2013 which is not even something very precise
\nand very definite, but a kind of conglomeration that holds together \u2013 and were
\nlooking on\u2026 at something that is happening! No, it is really a queer state.
\nToday, it was very strong, it dominated the whole consciousness. And there are
\neven moments when one has the feeling that the slightest thing would make you
\nlose the contact\u00a0 <\/span>(gesture of disconnection, as if the link with the body were broken<\/i>)
\nand it is only when one keeps very still and very indifferent \u2013 indifferent \u2013
\nthat it can continue. <\/span><\/p>\n

These experiences are always preceded by a
\nkind of very intimate and very inward closeness to the Supreme Presence, with a
\nkind of suggestion: Are you ready for anything? Naturally I reply, Anything.
\nAnd the Presence becomes so marvellously<\/span> intense that
\nthere is a kind of thirst in the whole being: that it should be like that
\nconstantly. Only That exists, only That has any reason to exist. And in the
\nmidst of it comes the suggestion: Are you ready for anything? <\/span><\/p>\n

I am speaking of the body, not of the
\ninner beings, but of the body. <\/span><\/p>\n

And the body always says yes. It does this
\n(gesture of<\/i> surrender<\/i>): no choice, no preference, not even aspiration, a total,
\ntotal surrender. And then things like this come to me; all day yesterday, it
\nwas: \u201cA dead person living on earth.\u201d With the<\/span> <\/span><\/p>\n

\nPage – 227<\/span><\/p>\n

<\/p>\n
\n

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

perception \u2013 not yet very marked, but
\nquite clear \u2013 of the very great difference between this way of living and that
\nof other people \u2013 all of them. It is not yet clear-cut or distinct or very precise,
\nbut it is very clear. It is very clear, very perceptible. It is another way of
\nliving. <\/span><\/p>\n

 <\/span><\/p>\n

One might be inclined to say that it is not a gain from the point of
\nview of consciousness, since things fade away. I do not know, is it a gain<\/span><\/i>? <\/span><\/p>\n

 <\/span><\/p>\n

It can only be a transition. It is a
\ntransitional state. <\/span><\/p>\n

From the point of view of consciousness,
\nit is a tremendous gain! Because every bondage, every attachment to outer
\nthings, all that is finished, it has fallen away completely \u2013 fallen away
\ncompletely: an absolute freedom. That is to say, only That \u2013 the Supreme Master
\n\u2013 is master. From this point of view, it can only be a gain. It is such a
\nradical realization\u2026 This seems to be an absolute of freedom, something that is
\nconsidered to be impossible to realise<\/span> while leading
\nan ordinary life on earth. <\/span><\/p>\n

This corresponds to the experience of
\nabsolute freedom one has in the higher parts of the being when one is no longer
\nat all dependent on the body. But what is remarkable \u2013 I insist strongly on
\nthis \u2013 is that the consciousness of the
\nbody<\/i> has these experiences and it is a body which is still visibly here!<\/span><\/p>\n

Obviously, there is nothing left of what
\ngives confidence in life to human beings. Apparently there is no longer any
\nsupport from the outer world, there is nothing but\u2026 the supreme Will. To
\ntranslate this into plain words, well, the body has the feeling that it lives
\nonly because the supreme Lord wants it to live, otherwise it could not live.<\/span><\/p>\n

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

Yes, but it seems to me that a state of perfection ought to embrace
\neverything, that is to say, one could be in the supreme state without
\nabolishing the material state. <\/span><\/i><\/p>\n

\nPage – 228<\/span><\/p>\n

<\/p>\n
\n

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

But that does not abolish it! <\/span><\/p>\n

 <\/span><\/p>\n

But still you say that it is \u201cfar away\u201d, that it is \u201cbehind a veil\u201d,
\nthat it has lost its exactness and precision. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That is a purely human and superficial
\nperception. I don’t at all feel that I have lost anything, on the contrary! I
\nfeel it is a much higher state than the one I had before.  <\/i><\/span><\/p>\n

Even from the material point of view? <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

What the Lord wants is done \u2013 that is all;
\nthat is the beginning and the end of it. <\/span><\/p>\n

If He told me\u2026 Whatever He wants the body
\nto do, it can do it; it no longer depends on physical laws. <\/span><\/p>\n

 <\/span><\/p>\n

What He wants to see, He sees, what He wants to hear, He hears. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Beyond all question. <\/span><\/p>\n

 <\/span><\/p>\n

And when He wants to see or hear materially, He sees and hears
\nperfectly. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! Perfectly.There<\/span>
\nare moments when the sight is more precise than it has ever been. But it is
\nfleeting, it comes and goes; because, probably, it is only like an assurance of
\nwhat is to come. But for example, the perception of the inner reality of people
\n\u2013 not what they think they are or what they pretend to be or what they seem to
\nbe: all that disappears \u2013 but the perception of their inner reality is infinitely
\nmore precise than before. I see a photograph, for example; it is no longer a
\nmatter of seeing through something: I see almost nothing but what the person
\nis. The through diminishes to such an extent that sometimes it does not exist
\nat all.
\n <\/span><\/p>\n

\nPage – 229<\/span><\/p>\n

<\/p>\n
\n

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

Naturally, if a human will wanted to act
\non this body, if a human will said, Mother must do this or Mother must do that,
\nor she should be able to do this, she should be able to do that\u2026 it would be
\ncompletely disappointed; it would say, She is no longer good for anything,
\nbecause the body would not obey it any more\u2026 And human beings constantly exert
\ntheir will on one another, or the human being himself receives suggestions and
\nmanifests them as his own will, without noticing that all that is the outer
\nFalsehood.  <\/span><\/p>\n

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

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

There is a kind of certainty in the body
\nthat if even for a few seconds I were to lose contact – I means the body \u2013 with
\nthe Supreme, it would instantly die. Only the Supreme keeps it alive. That’s
\nhow it is. So, naturally, for the ignorant and stupid consciousness of human
\nbeings this is a pitiful condition \u2013 to me it is the true condition! Because
\nfor them, instinctively, spontaneously, in an absolute way, so to say, the sign
\nof perfection is the power of life, ordinary life\u2026 Well, that no longer exists
\nat all \u2013 it has completely gone. <\/span><\/p>\n

Yes, many times, several times, the body
\nhas asked the question, \u201cWhy do I not feel Thy Power and Thy Force in me?\u201d And
\nthe reply has always been a smiling one \u2013 one puts it into words, but it is without
\nwords \u2013 the reply is always: Patience, patience, for that to happen you must
\nbe\u00a0 <\/span>ready.  <\/span><\/p>\n

4 and 9 March 1966<\/span><\/i><\/p>\n

\n117 \u2013 \u201cNeither is it that I was not before nor thou nor these kings nor that
\nall we shall not be hereafter.\u201d Not only Brahman, but beings and things in
\nBrahman are eternal; their creation and destruction is a play of hide-and-seek
\nwith our outward consciousness.<\/span> <\/span>
\n<\/span><\/i><\/p>\n

\nPage – 230<\/span><\/p>\n

<\/p>\n


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

115 \u2013 The world is a long recurring decimal with Brahman for its integer. The period seems to begin and end, but the fraction is…<\/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-4319","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\/4319","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=4319"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4319\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4319"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4319"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4319"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}