{"id":4478,"date":"2013-07-13T01:56:17","date_gmt":"2013-07-13T01:56:17","guid":{"rendered":"http:\/\/localhost\/?p=4478"},"modified":"2013-07-13T01:56:17","modified_gmt":"2013-07-13T01:56:17","slug":"38-25-november-1953-vol-05-questions-and-answers-volume-05","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/05-questions-and-answers-volume-05\/38-25-november-1953-vol-05-questions-and-answers-volume-05","title":{"rendered":"-38_25 November 1953.htm"},"content":{"rendered":"\n\n
\n
\n

\n25 November 1953 <\/font> <\/span>\n<\/p>\n

 <\/span><\/p>\n

You have said: \u201cIt is in proportion to our
\ntrust in the Divine that the Divine Grace can act for us and help.\u201d<\/span>\u00b9<\/span> If someone has no trust in the Divine,
\nbut calls very sincerely when he is in difficulty, in danger, what will happen
\nto him? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

How can he
\ncall? The two things are contradictory. If he has no trust, he won\u2019t even think
\nof the Divine! He won\u2019t think of calling. It is contradictory. He thinks of
\ncalling exactly in proportion to his trust\u2026 So? <\/span><\/p>\n

 <\/span><\/p>\n

You have said here: \u201cTo smile at an enemy
\nis to disarm him.\u201d<\/span>\u00b2<\/span>
\n\u201cSmile\u201d means what? One ought not to smile at an enemy! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One ought
\nnot to!.. What I have stated here is an experience. It is the record of an
\nexperience which I expressed in general terms. But if, at a particular moment,
\nsomebody comes along with the blackest intentions, if one smiles at him, he is
\ncompletely disarmed, he can do nothing any longer. But one must smile
\nsincerely. One must not just grin or simper and think one.. (laughter<\/i>) I take \u201csmile\u201d in a rather
\ncomplete meaning. That is to say, if one can be sufficiently master of oneself
\nand above things, in a much higher consciousness which can see from above \u2013
\neven that which appears the most terrible and most dramatic to the ordinary
\nhuman consciousness makes you smile as at a childishness. And so, if one is in
\nthat consciousness in which one can smile at everything (for one understands
\nthe causes of everything, and one also sees the forces working in all things),
\nif one can be in that consciousness and then smile at what happens,<\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9<\/font><\/span><\/i> Words of the
\nMother, MCW Vol. 14, p. 96.<\/font><\/span><\/i><\/span><\/p>\n

 \u00b2<\/font><\/span>Ibid., p. 191.<\/font><\/span><\/i> <\/font><\/span><\/p>\n

\nPage \u2013 3 7 0<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>immediately things change. Only, this is not a
\nlittle external and social smile: it must be the psychic being which smiles. <\/span><\/p>\n

 <\/span><\/p>\n

Doesn\u2019t the Divine help if he is not
\ncalled? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not
\naltogether like that The divine Consciousness works always, everywhere and in
\nthe same way. The divine Grace is active everywhere, and in all circumstances
\nin the same way. And so on. But according to your personal attitude, you create
\nwithin yourself the conditions for receiving what is done or not receiving it.
\nAnd trust \u2013 indeed, trust in the Truth, trust in the Grace, trust in the divine
\nKnowledge this puts you in that state of receptivity in which you can receive
\nthese things. Whilst, if you have no trust… you may still try to receive
\nsomething \u2013 there are people, for instance, who fling a sort of challenge, they
\nthrow a challenge at the Divine and tell him: \u201cHere\u2019s the situation such as it
\nis, I am in these conditions which seem to me at least inextricable, it is
\nimpossible to get out of them. But if the Divine pulls me out of the
\ndifficulty, I shall put my trust in him.\u201d There are many people \u2013 they do not
\nformulate it like this but many feel and think in this way. Well, this is the
\nworst of all possible conditions. Generally it puts you into a complete hole.
\nAnd it is exactly the state most opposed to trustfulness. And besides, it is
\nquite a vulgar bargaining: \u201cIf you do this for me, I shall have faith that you
\nexist. I am going to try and see if you really exist and whether you are what
\nthey say. Do this, and we are going to see clearly if you succeed. Then I shall
\ntrust in you.\u201d And many people do that, even without being aware of it. Any
\nnumber of men say: \u201cHow can I have trust in the Divine? I have such a lamentable
\nand unhappy life!\u201d That is to say, they limit the divine Consciousness to their
\nlittle personal needs. <\/span><\/p>\n

 <\/span><\/p>\n

If one has the trust, does the help come
\nautomatically?<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 3 71<\/font><\/span><\/p>\n

<\/p>\n
\n

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

Even an
\natom of sincerity suffices, and it comes. And if, truly, one calls very
\nsincerely (not just calling and at the same time saying, \u201cWe are going to see
\nnow if it is going to succeed\u201d \u2013 that naturally is not a very good condition),
\nbut if one calls very sincerely and sincerely needs the answer, one waits and
\nit always comes. And if one can silence one\u2019s mind and be a little quiet, one
\neven perceives the coming of the help and what form it takes. <\/span><\/p>\n

 <\/span><\/p>\n

From where do the gods come? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That
\nmeans?.. \u201cFrom where\u201d means what? What is their origin? Who has formed them?..
\nBut everything, everything comes from the one Origin, from the Supreme, the
\ngods also. <\/span><\/p>\n

There
\nis a very old tradition which narrates this. I am going to tell you the story
\nas one does to children, for in this way you will understand: <\/span><\/p>\n

One
\nday \u201cGod\u201d decided to exteriorise himself, objectivise himself, in order to have
\nthe joy of knowing himself in detail. So, first of all, he emanated his
\nconsciousness (that is to say, he manifested his consciousness) by ordering
\nthis consciousness to realise a universe. This consciousness began by emanating
\nfour beings, four individualities which were indeed altogether very high
\nbeings, of the highest Reality. They were the being of consciousness, the being
\nof love (of Ananda rather), the being of life and the being of light and knowledge
\n\u2013 but consciousness and light are the same thing. There we are then:
\nconsciousness, love and Ananda, life and truth \u2013 truth, that\u2019s the exact word.
\nAnd naturally, they were supremely powerful beings, you understand. They were
\nwhat are called in that tradition the first emanations, that is, the first
\nformations. And each one became very conscious of its qualities, its power, its
\ncapacities, its possibilities, and, suddenly forgot each in its own way that it
\nwas only an emanation and an incarnation of the Supreme. And so this is what
\nhappened: when light or Consciousness separated
\n <\/span><\/p>\n

\nPage \u2013 372<\/font><\/span><\/p>\n

<\/p>\n
\n

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

from the
\ndivine Consciousness, that is, when it began to think it was the divine
\nConsciousness and that there was nothing other than itself, it suddenly became obscurity
\nand inconscience. And when Life thought that all life was in itself and that
\nthere was nothing else but its life and that it did not depend at all upon the
\nSupreme, then its life became death. And when Truth thought that it contained
\nall truth, and that there was no other truth than itself, this Truth became
\nfalsehood. And when love or Ananda was convinced that it was the supreme Ananda
\nand that there was no other than itself and its felicity, it became suffering.
\nAnd that is how the world, which was to have been so beautiful, became so ugly.
\nNow, that consciousness (if you like to call it the Divine Mother, the Supreme
\nConsciousness), when she saw this she was very disturbed, you may be sure, she
\nsaid to herself: \u201cThis has really not succeeded.\u201d So she turned back to the
\nDivine, to God, the Supreme, and she asked him to come to her aid. She said to
\nhim: \u201cThis is what has happened. Now what is to be done?\u201d He said: \u201cBegin
\nagain, but try to manage in such a way that the beings do not become so independent!
\n.. They must remain in contact with you, and through you with me.\u201d And it was
\nthus that she created the gods, who were quite docile and not so proud, and who
\nbegan the creation of the world. But as the others had come before them, at
\nevery step the gods met the others. And it was in this way that the world
\nchanged into a battlefield, a place of war, strife, suffering, darkness and all
\nthe rest, and for each new creation the gods had to fight with the others who
\nhad gone ahead: they had preceded them, they had plunged headlong into matter;
\nand they had created all this disorder and the gods had to put straight all
\nthis confusion. That is where the gods came from. They are the second
\nemanations. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, the first four who changed, was it
\nby chance or was it deliberately?<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 373<\/font><\/span><\/p>\n

<\/p>\n
\n

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

No. What is
\nchance?<\/span><\/p>\n

It
\nis said also \u2013 that is the continuation of the story or rather its beginning –
\nthat the Divine wanted his creation to be a free creation. He wanted all that
\nwent forth from him to be absolutely independent and free in order to be able
\nto unite with him in freedom, not through compulsion. He did not want that they
\nshould be compelled to be faithful, compelled to be conscious, compelled to be
\nobedient. They had to do it spontaneously, through the knowledge and conviction
\nthat that was much better. So this world was created as a world of total
\nfreedom, freedom of choice. And it is in this way that at every moment everyone
\nhas the freedom of choice \u2013 but with all the consequences. If one chooses well,
\nit is good, but if one chooses ill, ah well, what\u2019s to happen happens – that is
\nwhat has happened! <\/span><\/p>\n

The
\nstory may be understood in a much more occult and spiritual sense. But it is
\nlike all the stories of the universe: if you want to narrate them so that
\npeople may understand, they become stories for children. But if one knows how
\nto see the truth behind the symbols, one understands everything. Even with what
\nI have told you, which seems like a little story for children, even like that,
\nif you understand what I have told you and the meaning of what I have told you,
\nyou can have the secret of things. <\/span><\/p>\n

There
\nare traditions which say that it is an \u201caccident\u201d, in the sense that it could
\nhave been otherwise. But it happened like that. It is true, it came about like
\nthat. Only, it was quite understandable that, every one of these elements
\nhaving its origin in the Supreme, being quite close to the Emanation at that
\nmoment, quite close to the Origin, carried in itself the consciousness of its
\ndivinity and superiority, necessarily, since this is not a creation made with
\nsomething foreign to the Divine: it is simply the Divine who has emanated
\nhimself, as though he were looking at himself \u2013 he objectivises himself in
\norder to become aware of all that he is; instead of being in an inner static
\nstate of concentration in which all is unmanifested, he projects that
\n <\/span><\/p>\n

\nPage \u2013 374<\/font><\/span><\/p>\n

<\/p>\n
\n

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

outside
\nhimself \u201din order to see\u201d, as though he wanted to see all that is within him,
\nthat is, all the infinity of possibilities. So, all was possible. It happened
\nlike that \u2013 it could have happened otherwise. Besides, nothing tells you that
\nalongside our universe such as it is, there do not exist others which are so
\ndifferent that there cannot be any relation between one universe and another.
\nIt can very well be that our universe is not the only exteriorisation of the
\nDivine. Ours is such as we know it; there may be others which are in much less
\nsorry a state than this one! Besides, it is lamentable only in its appearance.
\nIf you go behind the appearance, you become aware that it is not lamentable at
\nall. It is only one way of seeing. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhen we have made a decisive spiritual
\nprogress the invisible enemies of the Divine always try to have their revenge
\nand when they cannot injure the soul they strike the body, but all their
\nefforts are in vain and will finally be defeated as the Divine Grace is with
\nus.\u201d <\/span><\/i><\/p>\n

Words of the Mother, MCW Vol. 15, p. 22
\n<\/font> <\/span><\/i><\/p>\n

 <\/span>What are these \u201cinvisible enemies of the
\nDivine\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

They are
\nprecisely those four persons who have naturally put forth innumerable
\nemanations, which have again put forth others, which have made formations. And
\nso there are millions and millions and millions of them, and it is these who
\nhave formed between themselves a certain habit and have the logic to preserve
\nit and persist in not wanting any other rule than theirs to govern. These are
\nwhat are called in India the Asuras, the beings of darkness. It is through a
\nsort of logic that they are like that. They began by going wrong, they
\ncontinue. Now, I must say, there are some among them who change their mind. But
\nthis is mentioned in the Gita also; I believe they speak of those who will be
\nconverted, and then of those who absolutely refuse any conversion, who prefer
\nto disappear, to be destroyed rather
\n <\/span><\/p>\n

\nPage \u2013 37<\/font><\/span>5<\/font><\/span><\/p>\n

<\/p>\n
\n

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

than be
\nconverted. And that\u2019s how it is. Some are of one kind, others of another. <\/span><\/p>\n

 <\/span><\/p>\n

Which are \u201cthe others\u201d who have been
\nconverted? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, you
\nknow that? You have a good memory. There is one of them who has been converted,
\nand who even collaborates, he is the one of Consciousness and Light. <\/span><\/p>\n

 <\/span><\/p>\n

If he is converted, the difficulty must go
\nof itself. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Naturally,
\nbut his power remains. This becomes a formidable being. <\/span><\/p>\n

 <\/span><\/p>\n

You said that consciousness had changed
\ninto inconscience. But when consciousness is converted, inconscience must go? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It becomes
\nonce again consciousness and light \u2013 it becomes once more what it was. <\/span><\/p>\n

 <\/span><\/p>\n

Hasn\u2019t it become that again? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But I have
\njust said a minute ago that when it became inconscience or darkness, it
\nproduced innumerable formations – emanations, formations, creations. And its
\nconversion does not mean that all the rest follow. They obey that same law of
\nfreedom, freedom of choice. They may be converted or not. There are those who
\nare converted, there are those who refuse. And I believe that in fact there are
\nmany more who refuse. <\/span><\/p>\n

But
\nthe one who does the greatest harm is the \u201cLord of Falsehood\u201d. He it is indeed
\nwho is the biggest obstacle in the universe, this constant negation of the
\ntruth. And he has a very strong hold on the terrestrial world, on the material
\nworld. Besides, here (on the earth), those who see him, see him as an
\n <\/span><\/p>\n

\nPage \u2013 376<\/font><\/span><\/p>\n

<\/p>\n
\n

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

absolutely
\nmarvellous, splendid being. He entitles himself the \u201cLord of the Nations\u201d, and
\nhe appears formidable, luminous, powerful, very impressive Historically, he was
\nthe inspirer of certain heads of State, and he proclaims himself the Lord of
\nthe Nations because it is he who governs the peoples. He is evidently, at the
\nsource, the supreme organiser of these last two wars. It was on that occasion
\nthat he manifested himself as the Lord of the Nations. And he declared,
\nbesides, that he would never be converted. And he knows that his end will come
\n– naturally, he will try to make it as late as possible. And he declared that
\nhe would destroy all he could before being destroyed We may expect all possible
\ncatastrophes. <\/span><\/p>\n

 <\/span><\/p>\n

In February you gave a message saying \u201ca
\nnew light shall break upon the earth\u201d,<\/span><\/i>\u00b9<\/span> and just after that [on 5 March 1953], Stalin died. Does this signify
\nanything? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That would
\ntruly be a small result. The death of Stalin (unfortunately not any more than
\nthe death of Hitler) has not changed the present state of the world. Something
\nmore than that would be necessary. For this is like the assassin who is
\nguillotined: when his head is cut off, his spirit remains behind and is
\nprojected outside him. It is a vital formation and it goes and takes shelter in
\none of the benevolent spectators, who suddenly feels a criminal instinct in
\nhimself. There are many men like that, specially very young criminals who when
\nquestioned have acknowledged this. They have been asked: \u201cWhen did this desire
\nto kill come to you?\u201d and the frequent reply is: \u201cIt got hold of me when I saw
\nso-and-so executed.\u201d <\/span><\/p>\n

So,
\nthis is of no use, the death of this one or that other. That does not help very
\nmuch \u2013 the thing goes elsewhere. It is <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9<\/font><\/span>The reference is to a message given to the Bengali journal
\n<\/font> Srinvantu:)<\/font><\/i><\/span><\/p>\n

\n\u00a0<\/font><\/span>\u201cLet the Light of the Truth be born upon earth
\nfrom today and for ever.\u201d<\/font>\u00a0<\/font><\/span>(21 February 1953)<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 377<\/font><\/span><\/p>\n

<\/p>\n
\n

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

only one
\nform. It is as though you did something very wicked with a particular shirt on
\nand then threw away your shirt and said: \u201cNow, I shall no longer do harm.\u201d You
\ncontinue with another shirt on! <\/span><\/p>\n

 <\/span><\/p>\n

If life has been converted into death, why
\ndoesn\u2019t it itself die? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Because it
\nprotects itself well. What you say is quite true, but it takes good care not to
\nincarnate on earth. And in the vital world there is no death, it does not exist
\nthere. It is in the material world that this exists, and it takes very good
\ncare not to incarnate. <\/span><\/p>\n

 <\/span><\/p>\n

Was Stalin predestined to be what he was? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Stalin? I am
\nnot quite sure that he was a human being.. in the sense that I don\u2019t think he
\nhad a psychic being. Or perhaps he did have one \u2013 in all matter, in every atom
\nthere is a divine centre \u2013 but I mean a conscious psychic being, formed,
\nindividualised. I don\u2019t think so. I believe it was a direct incarnation of a
\nbeing of the vital world. And that was the great difference between him and
\nHitler. Hitler was simply a man, and as a man he was very weak-minded, very
\nsentimental \u2013 he had the conscience of a petty workman (some said of a petty
\nshoemaker), in any case of a little workman or a little school-master,
\nsomething like that, a very small conscience, and extremely sentimental, what
\nis called in French \u201cfleur bleue\u201d, very weak. <\/span><\/p>\n

But
\nhe was possessed. He was rather mediocre by nature, very mediocre. He was a
\nmedium, a very good medium \u2013 the thing took hold of him, besides, during
\nspiritism seances. It was at that moment that he was seized by those fits which
\nwere described as epileptic. They were not epileptic: they were attacks of
\npossession. It was thus that he had a kind of power, which however was not very
\ngreat. But when he wanted to know
\n <\/span><\/p>\n

\nPage \u2013 37<\/font><\/span>8<\/font><\/span><\/p>\n

<\/p>\n
\n

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

something
\nfrom that power, he went away to his castle, and there, in \u201cmeditation\u201d, there
\ntruly he invoked very intensely what he called his \u201cgod\u201d, his supreme god, who
\nwas the Lord of the Nations. And everything seemed to him magnificent. It was a
\nbeing.. it was small \u2013 it appeared to him all in silver armour, with a silver
\nhelmet and golden plume! It was magnificent! And a light so dazzling that
\nhardly could the eyes see and bear that blaze. Naturally it did not appear
\nphysically \u2013 Hitler was a medium, he saw. He had a sort of clairvoyance. And it
\nwas at such times that he had his fits: he rolled on the ground, he drivelled,
\nbit the carpet, it was frightful, the state he was in. The people around him
\nknew it. Well, that being is the \u201cLord of the Nations\u201d. And it is not even the
\nLord of the Nations in its origin, it is an emanation of the Lord of the
\nNations, and a very powerful emanation. <\/span><\/p>\n

 <\/span><\/p>\n

If it chooses to disappear, would that be
\na loss of power for the Divine? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

What? What
\nare you saying! \u2013 Disappear where? What do you call disappearing? Disappear where?
\nYou know the story of the Ramayana. What did Ravana choose? You know that? Very
\nwell, this is what is called choosing to disappear: that is to say, he has no
\nlonger any individuality. <\/span><\/p>\n

 <\/span><\/p>\n

What happened to Ravana after his death we
\nare not told. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

We are not
\ntold? To me it has been told. It is said that Ravana chose to disappear into
\nthe Supreme, and that he was completely dissolved in Him, that is, he lost his
\nindividuality, he was no longer a separate being, he returned to the Origin, he
\nwas dissolved in the Supreme. And even before doing it, he had chosen to play
\nthat part, his part as a hostile being, because the road is much shorter than
\nfor those who are devotees and obey.
\n <\/span><\/p>\n

\nPage \u2013 379<\/font><\/span><\/p>\n

<\/p>\n
\n

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

One goes
\nmuch more rapidly, for, one day, the Divine decides that it is enough, and he
\njust destroys them. He cannot go out of the Divine, for all is divine! He may
\nlose his individuality, that is, may be fused, dissolved into the Supreme. <\/span><\/p>\n

Besides,
\nnothing disappears, it is the form which disappears but the constituent
\nelements continue. Everything is eternal, for everything is the Divine, and
\nnothing can go out of the Divine, for everything is divine. But the forms
\ndisappear. And it is through this identification with the form that the
\nimpression of death comes; but the constituent elements are eternal, for all is
\neternal. It is the form which disappears. <\/span><\/p>\n

So,
\nsome of those beings prefer to be just completely dissolved and to disappear
\ntotally like that, into the infinite, the oneness (that is, they lose their
\npersonal consciousness, they have no longer any personal consciousness, they
\nexist no longer as a personal consciousness), they prefer that, rather than
\nhaving a personal consciousness which gives itself to the Divine and becomes by
\nthis very fact consciously and personally immortal. They like dissolution and
\npersonal disappearance better than conversion, that is, self-giving. <\/span><\/p>\n

 <\/span><\/p>\n

Why? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Through
\npride, I suppose. It is always pride. Fundamentally, from the very beginning it
\nis pride \u2013 but almost all the religions have said it. It is pride, that is, a
\nsort of consciousness of one\u2019s power and one\u2019s importance. <\/span><\/p>\n

 <\/span><\/p>\n

You said that these four emanations were
\nparts of the Supreme. Then how can they have another consciousness than His? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Another
\nconsciousness? But there is no other consciousness! The very principle of
\nemanation is an objectivisation of a part of himself, which potentially keeps
\nthe qualities of the
\n <\/span><\/p>\n

\nPage \u2013 380<\/font><\/span><\/p>\n

<\/p>\n
\n

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

emanator.
\nBut if this emanation is made (as they were made) with a will to give freedom
\nof choice, as I said, these emanations can either follow that freedom and
\nindependence or continue to keep the connection with the emanator, for there is
\na freedom of choice. That strength and force which they hold in themselves is
\nquite sufficient to give them the impression of their importance and power. If
\nthey themselves, of their own will, choose not to remain in contact, in a
\nrelation of surrender to the Supreme, if they choose to use the amount of power
\nand consciousness and force they contain in themselves to do what they must do
\nindependently, by that very fact they cut themselves off from their source \u2013
\nbut in spite of that the constituent elements of their being are those which
\nbelonged to the Source. And it is because of this that, even if they cut
\nthemselves off voluntarily, there is in the very depth of the consciousness a
\nlink which is indestructible. It is the link of identity. But in the outer
\nmanifestation, as they were emanated with this essential quality of freedom of
\nchoice, well, they are free to choose to do this or that. That is why, even in
\nthe worst criminal, there is somewhere in the depths, somewhere, the divine
\nlight. I believe you have read that passage of Vivekananda where he says (I
\ndon\u2019t know the exact words), that the criminal must be told: \u201cAwake, awake,
\nbeing of light, and shine forth!\u201d <\/span><\/p>\n

Just
\na while ago, when I told you I shall narrate the story to you as one does to
\nchildren, that is precisely because I narrated it as if it were a material story.
\nAnd narrated thus, it becomes a child\u2019s story. But these things must be seen in
\ntheir own domain, which is a spiritual domain and not a material one. Things do
\nnot happen as they would here. <\/span><\/p>\n

But
\nstill, yes! What happens here is symbolically the same thing, in the sense that
\nthe child who is born is nothing else but a little piece of his mother, even
\nmaterially, altogether materially, for during almost \u2013 completely during a few
\nhours, about two days, and to a lesser extent though still very perceptibly
\nduring at least two months \u2013 this link of substance is so great that
\n <\/span><\/p>\n

\nPage \u2013 381<\/font><\/span><\/p>\n

<\/p>\n
\n

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

it feels
\nreally like a physical material prolongation of herself, but outside herself.
\nThat is just the element of emanation. Well, this does not prevent children,
\nwhen they grow up, from becoming quite independent of their parents and at
\ntimes completely different, but at the source, at the beginning, it is the same
\nthing. It is simply the same matter, absolutely the same, simply exteriorised,
\nthat\u2019s all. <\/span><\/p>\n

And
\nfor the emanations, it is the same phenomenon, but instead of being on a
\nmaterial plane it is on the highest spiritual plane. And what happens here is a
\nsymbol of what happens up above. <\/span><\/p>\n

Well,
\ndoesn\u2019t it ever occur to you to say: \u201cHow is it that this child whose father
\nand mother are so good, so honest, so generous, so truthful, how is it that he
\nis such a rascal?\u201d You may wonder at it, but it does not seem anything
\nimpossible. So, this is the same thing. Fundamentally, all depends on the inner
\nconstitution of the being. There are no two beings who are exactly alike; there
\nare no two constitutions which are the same. And all depends on the inner
\norganisation, the integral organisation of the being, on the order in which the
\nelements are organised and what their inner relation \u2013 is even as the external
\nform differs because the cells are not organised in the same way. But as this
\nis a phenomenon you constantly see, in the midst of which you are born, which
\nyou see every day, it seems quite natural to you. But it is the same thing. It
\nseems quite natural to you that a child is different from its mother and father
\n\u2013 and yet this is the same thing. And in an emanation of the Supreme, to begin
\nwith, one part is necessarily different from the whole, though it may
\npotentially contain the whole, but the whole is not expressed. And as the whole
\nis not expressed, it is perforce different from the whole, for the inner
\norganisation is different. There then, I think that is enough. <\/span><\/p>\n

We
\nhave almost touched philosophy. <\/span><\/p>\n

Au revoir<\/span><\/i>, my children.
\n <\/span><\/p>\n

\nPage \u2013 382<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

25 November 1953   You have said: \u201cIt is in proportion to our trust in the Divine that the Divine Grace can act for us…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[126],"tags":[],"class_list":["post-4478","post","type-post","status-publish","format-standard","hentry","category-05-questions-and-answers-volume-05","wpcat-126-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4478","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=4478"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4478\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4478"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4478"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4478"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}