{"id":4499,"date":"2013-07-13T01:56:26","date_gmt":"2013-07-13T01:56:26","guid":{"rendered":"http:\/\/localhost\/?p=4499"},"modified":"2013-07-13T01:56:26","modified_gmt":"2013-07-13T01:56:26","slug":"32-14-october-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\/32-14-october-1953-vol-05-questions-and-answers-volume-05","title":{"rendered":"-32_14 October 1953.htm"},"content":{"rendered":"\n\n
\n
\n

\n14 October 1953 <\/font><\/span>
\n
\n <\/span><\/p>\n

 <\/span><\/i><\/p>\n

Q. \u201cIf the Divine that is all love is the
\nsource of the creation, whence have come all the evils abounding upon earth?\u201d <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\u201cAll is from the Divine; but the One
\nConsciousness, the Supreme has not created the world directly out of itself; a
\nPower has gone out of it and has descended through many gradations of its workings
\nand passed through many agents. There are many creators or rather \u2018formateurs\u2019,
\nform-makers, who have presided over the creation of the world. They are
\nintermediary agents and I prefer to call them \u2018Formateurs\u2019 and not \u2018Creators\u2019;
\nfor what they have done is to give the form and turn and nature to matter.
\nThere have been many, and some have formed things harmonious and benignant and
\nsome have shaped things mischievous and evil. And some too have been distorters
\nrather than builders, for they have interfered and spoiled what was begun well
\nby others.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (30 June)
\n<\/font> <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

You say, \u201cMany creators or rather
\n\u2018formateurs\u2019, formmakers, have presided over the creation of the world.\u201d Who
\nare these \u2018formateurs\u2019? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That
\ndepends. They have been given many names. All has been done by gradations and
\nthrough individual beings of all kinds. Each state of being is inhabited by
\nentities, individualities and personalities and each one has created a world
\naround him or has contributed to the formation of certain beings upon earth.
\nThe last creators are those of the vital world, but there are beings of the
\nOvermind (Sri Aurobindo calls this plane the Overmind), who have created, given
\nforms, sent out emanations, and
\n <\/span><\/p>\n

\nPage \u2013 308<\/font><\/span><\/p>\n

<\/p>\n
\n

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

these
\nemanations again had their emanations and so on. What I meant is that it is not
\nthe Divine Will that acted directly on Matter to give to the world the required
\nform, it is by passing through layers, so to say, planes of the world, as for
\nexample, the mental plane there are so many beings on the mental plane – who
\nare form-makers, who have taken part in the formation of some beings who have
\nincarnated upon earth. On the vital plane also the same thing happens. <\/span><\/p>\n

For
\nexample, there is a tradition which says that the whole world of insects is the
\noutcome of the form-makers of the vital world, and that this is why they take
\nsuch absolutely diabolical shapes when they are magnified under the microscope.
\nYou saw the other day, when you were shown the microbes in water? Naturally the
\npictures were made to amuse, to strike the imagination, but they are based on
\nreal forms, so magnified, however, that they look like monsters. Almost the
\nwhole world of insects is a world of microscopic monsters which, had they been
\nlarger in size, would have been quite terrifying. So it is said these are
\nentities of the vital world, beings of the vital who created that for fun and
\namused themselves forming all these impossible beasts which make human life
\naltogether unpleasant. <\/span><\/p>\n

 <\/span><\/p>\n

Did these intermediaries also come out of
\nthe Divine Power? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Through
\nintermediaries, yes, not directly. These beings are not in direct contact with
\nthe Divine (there are exceptions, I mean as a general rule), they are beings
\nwho are in relation with other beings, who are again in relation with others,
\nand these with still others, and so on, in a hierarchy, up to the Supreme. <\/span><\/p>\n

 <\/span><\/p>\n

If they came out of the Divine, why are
\nthey evil? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Evil? I
\nthink I have explained that to you once: just by not remaining under the direct
\ninfluence of the Divine and
\n <\/span><\/p>\n

\nPage \u2013 3 09<\/font><\/span><\/p>\n

<\/p>\n
\n

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

not
\nfollowing the movement of creation or expansion as willed by the Divine; this
\nrupture of contact is enough to produce the greatest of disorders, that of
\ndivision. Well, even the most luminous, the most powerful beings may choose to
\nfollow their own movement instead of obeying the divine movement. And though in
\nthemselves they may be quite wonderful and if human beings saw them they would
\ntake them for the very Godhead, they can, because they follow their own will instead
\nof working in harmony with the universe, be the source of very great evils,
\nvery great disorders, very great massive obstructions. But don\u2019t you see, the
\nquestion is badly put, I laughed just now when I read the question.\u201d <\/span>\u00b9<\/span> It is a childish way of speaking. This
\nperson says: \u201cIf God is everything in the world, why are there evil things in
\nthe world?\u201d Now, if she had told me that, I would have simply answered: there
\nis nothing which is not God, only it is in a disorder. One must try to remedy
\nit \u2013 God is not love alone, He is all things, and if that appears to us \u2013 to us
\n\u2013 altogether wrong, it is because it is not arranged properly. There have been
\nmovements exactly of the kind I spoke to you about. <\/span><\/p>\n

You
\nmay ask why it happened. Well, certainly it is not the mind, you know, which
\ncan say why it happened. It happened, that is all. In reality the only thing
\nthat concerns us is that it has happened. It is perhaps an accident to begin
\nwith If you look at the thing from a philosophical point of view, it is evident
\nthat the universe in which we live is a movement among many others and this
\nmovement follows a law which is its own (and which is perhaps not the same in
\nthe others), and if the Will was for the world to be built on the principle of
\nchoice, of the freedom of choice, then one cannot prevent disorderly movements
\nfrom taking place until knowledge comes and the choice is enlightened. If one
\nis free to choose, one can also choose bad things, not necessarily the good,
\nfor if it were a thing decided beforehand, it would no longer be a free choice.
\n<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9<\/font><\/span>If the Divine who is all love be the source of the creation, whence have
\ncome all the evils abounding upon earth?\u201d<\/font><\/span> <\/font><\/span><\/p>\n

\nPage \u2013 310<\/font><\/span><\/p>\n

<\/p>\n
\n

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

You see, when
\nsuch questions are put, the mind only answers and it reduces the problem, it
\nreduces it to a more or less elementary mental formula; but that corresponds
\nonly very vaguely and superficially and incompletely with the reality of
\nthings. <\/span><\/p>\n

To
\nbe able to understand, one must become. If you want to understand the why and
\nhow of the universe, you must identify yourself with the universe. It is not
\nimpossible but it is not very easy either, particularly for children. <\/span><\/p>\n

This was
\none of the most childish questions that she put \u2013 altogether childish: \u201cIf He
\nis just, why is there injustice? If He is good, why is there wickedness? If He
\nis love, why is there hatred?\u201d \u2013 But He is all! So He is not merely this or
\nthat, or only, exclusively this \u2013 He is all. That is, to be more correct, it
\nshould be said that all is He. There are notions about creation, very
\nwidespread upon earth, which have been accepted more or less for a long time in
\nhuman thought, that are quite simplistic! There is \u201csomething\u201d (truly speaking,
\none does not know what), and then there is a God who puts this something into
\nform and creates the world out of it. So if you have such notions, you have a
\njustifiable right to say to this God: \u201cWell, you have indeed created a world,
\nit\u2019s a pretty one, that world of yours!\u201d Although, according to the story,
\nafter seven days of labour, he declared that it was very good \u2013 but it was good
\nfor him. Perhaps it may have amused him immensely, but as for us who are in the
\nworld, we do not find it good at all! Don\u2019t you see, the conception and the way
\nof putting it are altogether childish. It is just like the story of the potter
\nwho puts his pot in shape \u2013 this God is a human being, formidable in
\nproportions and power, but looking strangely like a man. It is man who makes
\nGod in his image, not God who makes man in his image! So each time a question
\nis put in an incomplete or childish way, it is impossible to give an answer to
\nit truly, for the question is badly put. You say something, you affirm it. But
\nwhat right have you to assert it? Because you affirm that, you conclude: \u201cSince
\nthat is this, how does it happen that it is so?\u201d <\/span><\/p>\n

\nPage \u2013 311<\/font><\/span><\/p>\n

<\/p>\n
\n

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

But \u201cthat
\nis this\u201d is your statement. It does not mean that it is so! <\/span><\/p>\n

There
\nis only one single solution to the problem – not to make any distinction
\nbetween God and the universe at the origin. The universe is the Divine
\nprojected in space, and God is the universe at its origin. It is the same thing
\nunder one aspect or another. And you cannot divide them. It is the opposite
\nconception to that of the \u201ccreator\u201d and his \u201cwork\u201d. Only, it is very convenient
\nto speak of the creator and his work, it makes explanations very easy and the
\nteaching quite elementary. But it is not the truth. And then you say: \u201cHow is
\nit that God who is all-powerful has allowed the world to be like this?\u201d But it
\nis your own conception! It is because you yourself happen to be in the midst of
\na set of circumstances that seems to you unpleasant, so you project that upon
\nthe Divine and you tell him: \u201cWhy have you made such a world?\u201d \u2013 \u201cI did not
\nmake it. It is you yourself. And if you become Myself once again, you will no
\nlonger feel as you do. What makes you feel as you do is that you are no longer
\nMyself.\u201d This is what He could tell you in answer. And the fact is that when
\nyou succeed in uniting your consciousness with the divine consciousness, there
\nis no problem left. Everything appears quite natural and simple and all right
\nand exactly what it had to be. But when you cut yourself off from the origin
\nand stand over against Him, then truly everything goes wrong, nothing can go
\nright! <\/span><\/p>\n

But
\nif you ask for a logic that pushes things to the extreme end, you question how
\nit is that the Divine has tolerated parts of his own self to be separated from
\nhim and all this disorder to be created. You may say that. And I then will
\nreply: \u201cIf you want to know, it is better to unite yourself with the Divine,
\nfor that is the only way of knowing why He has done these things.\u201d It is not by
\nquestioning Him mentally, for your mind cannot understand. And I repeat it,
\nwhen you reach such an identification, all problems are solved. And this
\nfeeling that things are not all right and that they should be otherwise, comes
\njust because
\n <\/span><\/p>\n

\nPage \u2013 312<\/font><\/span><\/p>\n

<\/p>\n
\n

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

there is a
\ndivine will for a constant unfolding in perpetual progress and things that were
\nmust give place to things that shall be and shall be better than what the
\nothers were. And the world that was good yesterday is no longer good tomorrow.
\nThe whole world that could appear absolutely harmonious and perfect at one
\ntime, well, today it is discordant, no longer harmonious, because now we
\nconceive and see the possibility of a better world. And if we were to find it
\nall right we would not do what we ought to do, that is, make the effort needed
\nfor it to become better. <\/span><\/p>\n

There
\ncomes a time when all these notions appear so childish! And this happens solely
\nbecause one is shut up within oneself. With this consciousness which is your
\nown, which is like a grain of sand in the infinite vastness, you want to know and
\njudge the infinite? It is impossible. You must first of all come out of
\nyourself, and then unite with the infinite and only afterwards can you begin to
\nunderstand what it is, not before. You project your consciousness \u2013 what you
\nare, the thoughts you have, the capacity of understanding you have \u2013 you
\nproject this upon the Divine and then say: \u201cThat is all wrong.\u201d I quite
\nunderstand! But there is no possibility of knowing unless you identify
\nyourself. I do not see how, for example, a drop of water could tell you what
\nthe ocean is like. That\u2019s how it is. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhen one takes up the human body, one
\naccepts along with it a mass of these general suggestions, race ideas, race
\nfeelings of mankind, associations, attractions, repulsions, fears.\u201d <\/span><\/i><\/p>\n

Questions and Answers 1929 (30 June)
\n<\/font> <\/span><\/i><\/p>\n

 When one takes up a human body, is it
\nnecessary to accept suggestions of fear? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It seems
\nmore inevitable than necessary!.. One doesn\u2019t even perceive that one is
\naccepting them. We said the other day that <\/span>
\n
\n <\/font><\/span><\/p>\n

\nPage \u2013 313<\/font><\/span><\/p>\n

<\/p>\n
\n

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

when a psychic
\nbeing enters a body, it is as though it fell on its head it is a little stunned
\nfor a time. So during this period it is under the influence of these
\nsuggestions without even knowing it. But as soon as it wakes up, it can come
\nout of that; it is not at all necessary to accept them. Only, one must know
\nthat they are suggestions. One must be able to separate oneself from the purely
\nhuman consciousness, the body consciousness. And once you can look at it from
\nabove, you can free yourself from these suggestions quite well. You can free
\nyourself from all suggestions, but for that you must rise above them. If that
\nwere not possible, it would be impossible to do yoga. <\/span><\/p>\n

But
\nyou do not become aware of it, it is a constant thing. For example, there is
\nthat formidable collective suggestion of death. But how can you get rid of that
\nidea unless you are able to create in you an immortal consciousness? Once you
\nhave created in you the immortal consciousness, you can be freed of the
\nsuggestion. Otherwise it is not possible. And you are not aware of it because
\nyou live in it quite normally \u2013 you are full of the movements and ideas
\nbelonging to the human race, which are not personal to you at all. You are not
\naware of them because they are very intimately bound up with your
\nconsciousness. But the moment you can free yourself from this human
\nconsciousness and enter a domain where, for example, life in the body becomes
\nalmost an accident \u2013 it can be here, it can be there, it can be over there \u2013
\nyou are no longer tied to the body. You look at it and say: it is almost like
\nan accident (it may be a choice also, but most often it is an accident). Then,
\nfrom that moment you are no longer tied down, for you are conscious in a being
\nwhich is no longer merely, exclusively human. But till that moment you are not
\neven aware. You have no means of becoming aware. And if you come to the purely
\nmental domain, there are such strong ideas; for example, that the infinite
\ncannot be within the finite, that what begins will surely have an end \u2013 ideas
\nof this kind which seem wonderfully luminous, and yet are idiocies. But all
\nthat belongs to the <\/span><\/p>\n

\nPage \u2013 314<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>collective human mentality and there is
\nnothing more difficult than to drive this out of the head of people who think
\nthemselves very clever\u2026 Perhaps you have not yet put these problems to
\nyourselves because you have not yet begun studying philosophy, but when you
\nbegin, you will see. And this will be given to you as immortal truths which
\ncannot be touched! Yet this is nonsense. One day I would like.. (turning to Nolini<\/i>) You don\u2019t have the Advent<\/i> here? It is in the Advent<\/i>, that text of Sri Aurobindo\u2019s.
\nOne day we shall translate it together from English into French. He has made a
\nwonderful observation upon logic and reason <\/span>\u00b9<\/span> And all that never even crossed your
\nmind: that these are collective suggestions and one must come out of them. Not
\nonly does it not appear to you as slavery, but it appears to you as an
\nillumination. Well, it\u2019s not that at all! <\/span><\/p>\n

 <\/span><\/p>\n

Mother, sometimes we are terribly afraid. What
\nshould we do in such a case? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! that
\ndepends on the nature of the fear. Is it a fear without a cause or is it based
\non a cause? Because the remedy differs. <\/span><\/p>\n

 <\/span><\/p>\n

It is based on a cause. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah! For
\nexample, when someone is ill, one is afraid of catching the illness <\/span><\/p>\n

 <\/span><\/p>\n

No, someone is dead. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

And one is
\nafraid to die. <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9<\/font><\/span>Perhaps the reference is to the following Aphorism of Sri Aurobindo
\nquoted in the Advent of August 1953<\/font><\/span><\/p>\n

\n\u201cLogic is the worst enemy of Truth, as self-righteousness
\nis the worst enemy of virtue; for the one cannot see its own errors nor the
\nother its own imperfections.\u201d <\/font><\/span><\/p>\n


\n(Thoughts and Aphorisms: Cent<\/font><\/span><\/i>.Vol. 17,p.84)<\/font><\/span> <\/font><\/span><\/p>\n

\nPage \u2013 315<\/font><\/span><\/p>\n

<\/p>\n
\n

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

There
\nare two remedies. There are many, but two at least are there. In any case, the
\nuse of a deeper consciousness is essential. One remedy consists in saying that
\nit is something that happens to everyone (let us take it on that level, yes, it
\nis a thing that happens to everybody, and therefore, sooner or later, it will
\ncome and there is no reason why one should be afraid, it is quite a normal
\nthing. You may add one more idea to this, that according to experience (not
\nyours but just the collective human experience), circumstances being the same,
\nabsolutely identical, in one case people die, in another they do not \u2013 why? And
\nif you push the thing a little further still, you say to yourself that after
\nall it must depend on something which is altogether outside your consciousness
\n\u2013 and in the end one dies when one has to die. That is all. When one has to die
\none dies, and when one has not to die, one does not die. Even when you are in
\nmortal danger, if it is not your hour to die, you will not die, and even if you
\nare out of all danger, just a scratch on your foot will be enough to make you
\ndie, for there are people who have died of a pin-scratch on the foot \u2013 because
\nthe time had come. Therefore, fear has no sense. What you can do is to rise to
\na state of consciousness where you can say, \u201cIt is like that, we accept the
\nfact because it seems to be recognised as an inevitable fact. But I do not need
\nto worry, for it will come only when it must come. So I don\u2019t need to feel
\nafraid: when it is not to come, it will not come to me, but when it must come
\nto me, it will come. And as it will come to me inevitably, it is better I do
\nnot fear the thing; on the contrary, one must accept what is perfectly
\nnatural.\u201d This is a well-known remedy, that is to say, very much in use. <\/span><\/p>\n

There
\nis another, a little more difficult, but better, I believe. It lies in telling
\noneself: \u201cThis body is not I\u201d, and in trying to find in oneself the part which
\nis truly one\u2019s self, until one has found one\u2019s psychic being. And when one has
\nfound one\u2019s psychic being immediately, you understand \u2013 one has the sense of
\nimmortality. And one knows that what goes out or what
\n <\/span><\/p>\n

\nPage \u2013 316<\/font><\/span><\/p>\n

<\/p>\n
\n

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

comes in is
\njust a matter of convenience: \u201cI am not going to weep over a pair of shoes I
\nput aside when it is full of holes! When my pair of shoes is worn out I cast it
\naside, and I do not weep.\u201d Well, the psychic being has taken this body because
\nit needed to use it for its work, but when the time comes to leave the body,
\nthat is to say, when one must leave it because it is no longer of any use for
\nsome reason or other, one leaves the body and has no fear. It is quite a
\nnatural gesture – and it is done without the least regret, that\u2019s all. <\/span><\/p>\n

And
\nthe moment you are in your psychic being, you have that feeling, spontaneously,
\neffortlessly. You soar above the physical life and have the sense of immortality.
\nAs for me, I consider this the best remedy. The other is an intellectual,
\ncommon-sense, rational remedy. This is a deep experience and you can always get
\nit back as soon as you recover the contact with your psychic being. This is a
\ntruly interesting phenomenon, for it is automatic. The moment you are in
\ncontact with your psychic being, you have the feeling of immortality, of having
\nalways been and being always, eternally. And then what comes and goes – these
\nare life\u2019s accidents, they have no importance. Yes, this is the best remedy.
\nThe other is like the prisoner finding good reasons for accepting his prison.
\nThis one is like a man for whom there\u2019s no longer any prison. <\/span><\/p>\n

Now,
\na third thing also one must know, but for this one has to be a mighty yogi. For
\nthis means knowing that death is not an inevitable thing, it is an accident
\nwhich has been occurring till now (which seems in any case to have always
\noccurred till now), and that we have put it into our head and our will to
\nconquer this accident and overcome it. But it is so terrible, so formidable a
\nbattle against all the laws of Nature, against all collective suggestions, all
\nearthly habits, that unless, as I have said, you are a first-rate warrior whom
\nnothing frightens, it is better not to begin the battle. You must be an
\nabsolutely intrepid hero, for at every step, at every second you have to fight
\na battle against all established things. So it is not a very easy
\n <\/span><\/p>\n

\nPage \u2013 317<\/font><\/span><\/p>\n

<\/p>\n
\n

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

thing. And
\neven as an individual it is a battle against oneself, because (I think I have
\nalready told you this once), if you want your physical consciousness to be in a
\nstate which admits of physical immortality, you must be free to such an extent
\nfrom everything which at present represents the physical consciousness that it
\nbecomes every second a battle. All feelings, all sensations, all thoughts, all
\nreflexes, all attractions, all repulsions, all existing things, all that forms
\nthe fabric of our physical life must be overcome, transformed and freed from
\nall their habits. This is a battle of every second against thousands and
\nmillions of enemies. Unless you feel you are a hero, it is better not to try.
\nBecause this solution, well.. I do not know, but I believe I was asked this
\nquestion once before: \u201cHas anyone succeeded so far?\u201d To tell you the truth I
\ndon\u2019t know, for I have not met such a person I do not have the feeling that
\nanyone has succeeded till now. But it is possible. Only, he or she who has done
\nit has not declared it, at least, not till now. <\/span><\/p>\n

The
\nother two solutions are safe and sure and within your reach. Now, there is a
\nsmall remedy which is very very easy. For it is based on a simple personal
\nquestion of one\u2019s common sense You must observe yourself a little and say that
\nwhen you are afraid it is as though the fear was attracting the thing you are
\nafraid of. If you are afraid of illness, it is as though you were attracting
\nthe illness. If you are afraid of an accident, it is as though you were
\nattracting the accident. And if you look into yourself and around yourself a
\nlittle, you will find it out, it is a persistent fact. So if you have just a
\nlittle common sense, you say: \u201cIt is stupid to be afraid of anything, for it is
\nprecisely as though I were making a sign to that thing to come to me. If I had
\nan enemy who wanted to kill me, I would not go and tell him: \u2018You know, it\u2019s me
\nyou want to kill!\u2019 \u201c It is something like that. So since fear is bad, we won\u2019t
\nhave it. And if you say you are unable to prevent it by your reason, well, that
\nshows you have no control over yourselves and must make a little effort to
\ncontrol yourselves. That is all.
\n <\/span><\/p>\n

\nPage \u2013 318<\/font><\/span><\/p>\n

<\/p>\n
\n

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

Oh!
\nThere are many ways of curing oneself of fear. But in reality everyone finds
\nhis own way, the one good for him. There are people to whom you have simply to say:
\n\u201cYour fear is a weakness\u201d, and they would immediately find the means to look at
\nit with contempt, for they have a horror of weakness. There are others, you
\ntell them: \u201cFear is a suggestion from hostile forces, you must push it away, as
\nyou drive off hostile forces\u201d, and this is very effective. For each one it is
\ndifferent. But first of all you must know that fear is a very bad thing, very
\nbad, it is a dissolvent; it is like an acid. If you put a drop of it on
\nsomething, it eats into the substance. The first step is not to admit the
\npossibility of fear. Yes, that\u2019s the first step. I knew people who used to
\nboast about their fear. These are incurable. That is, quite naturally they
\nwould say, \u201cAh, just imagine, I was so frightened!\u201d And then what! It is nothing
\nto be proud of. With such people you can do nothing. <\/span><\/p>\n

However,
\nwhen once you recognise that fear is neither good nor favourable nor noble nor
\nworthy of a consciousness a little enlightened, you begin to fight against it.
\nAnd I say, one man\u2019s way is not another\u2019s; one must find one\u2019s own way; it
\ndepends on each one. Fear is also a terribly contagious collective thing –
\ncontagious, it is much more catching than the most contagious of illnesses. You
\nbreathe an atmosphere of fear and instantly you feel frightened, without even
\nknowing why or how, nothing, simply because there was an atmosphere of fear. A
\npanic at an accident is nothing but an atmosphere of fear spreading round over
\neverybody. And it is quite curable. There have been numerous cases of a panic
\nbeing stopped outright simply because some people refused the suggestion and
\ncould counteract it with an opposite suggestion. For mystics the best cure as
\nsoon as one begins to feel afraid of something is to think of the Divine and
\nthen snuggle in his arms or at his feet and leave him entirely responsible for
\neverything that happens, within, outside, everywhere \u2013 and immediately the fear
\ndisappears. That is the cure for the mystic. It is the easiest of all. But
\neverybody
\n <\/span><\/p>\n

\nPage \u2013 319<\/font><\/span><\/p>\n

<\/p>\n
\n

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

does not
\nenjoy the grace of being a mystic. <\/span><\/p>\n

 <\/span><\/p>\n

Sometimes there are latent powers in us of
\nwhich we are unaware. To do a work, how is one to know whether one is capable
\nof doing it or not? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

How can one
\nknow whether one is capable of doing it or not! By trying. That\u2019s the best
\nthing. And if you do not succeed immediately, persevere. And you must know that
\nif a strong urge, a very strong urge to do something comes to you, that means
\nthis work has something to do with you and you are capable of doing it. But one
\ncan have powers which are so well hidden that one has to dig long before
\nfinding them. So you must not get discouraged at the first setback, you must
\npersist.
\n <\/span><\/p>\n

\nPage\u00a0
\n<\/span>-320<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

14 October 1953     Q. \u201cIf the Divine that is all love is the source of the creation, whence have come all the evils…<\/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-4499","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\/4499","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=4499"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4499\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4499"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4499"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4499"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}