{"id":4532,"date":"2013-07-13T01:56:40","date_gmt":"2013-07-13T01:56:40","guid":{"rendered":"http:\/\/localhost\/?p=4532"},"modified":"2013-07-13T01:56:40","modified_gmt":"2013-07-13T01:56:40","slug":"43-17-october-1956-vol-08-questions-and-answers-volume-08","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/08-questions-and-answers-volume-08\/43-17-october-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-43_17 October 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n17 October 1956<\/font><\/span> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

Is delight the highest state? And if so, could it be said that
\nwhen one loses delight, one’s consciousness is lowered? <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Sri
\nAurobindo has said that the universe is built upon the delight of existence and
\nthat delight, being its origin is necessarily also its goal, so this would mean
\nin fact that delight is the highest state. <\/span><\/p>\n

But I don’t need to tell you that this is not delight as it is
\nunderstood in the ordinary human consciousness\u2026.Indeed, that delight is beyond
\nthe states which are generally considered as the highest from the yogic point
\nof view, as for instance, the state of perfect serenity, of perfect equality of
\nsoul, of absolute detachment, of identity with the infinite and eternal Divine,
\nwhich necessarily raises you above all contingencies. Parallel to this state
\nthere can be another which is the state of perfect, integral, universal love,
\nwhich is the very essence of <\/span>compas<\/span>sion and the most perfect expression of
\nthe Grace which wipes out the consequences of all error and all ignorance.
\nThese two states have always been considered as the summit of consciousness;
\nthey are what could be called the frontier, the extreme limit of what the
\nindividual consciousness can attain in its union with the Divine. <\/span><\/p>\n

But there is something which lies beyond; it is precisely a state
\nof perfect delight which is not static: delight in a progressive manifestation,
\na perfect unfolding of the supreme Consciousness. <\/span><\/p>\n

The first of the two states I spoke about leads almost always to a
\nwithdrawal from action, an almost static condition, and very easily would it
\nlead to Nirvana<\/span> \u2014 <\/span>in fact, it has always been the way
\nprescribed for all those in search of Nirvana. But this state of delight I am
\nspeaking about, which is essentially divine be<\/span> <\/span><\/p>\n

\nPage – 327<\/span><\/p>\n

<\/p>\n
\n

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

cause it is
\nfree, totally free from all possibility of oppositions and opposites, does not
\nbreak away from action; on the contrary, it leads to an integral action,
\nperfect in its essence and completely liberated from all ignorance and all
\nbondage to ignorance. <\/span><\/p>\n

One can experience, on the path <\/span>―<\/span> <\/span>when one has made some progress, when there is a greater
\nunderstanding, a more total opening, a more intimate union with the divine
\nConsciousness, one can experience this Delight as something that passes by and
\ncolours life and gives it its true meaning, but as long as one is in the human
\nconsciousness, this Delight is very easily deformed and changes into something
\nwhich no longer resembles it at all. Therefore, one could hardly say that if one
\nloses the delight, one’s consciousness is lowered, for\u2026.the Delight I am
\nspeaking about is something which cannot ever be lost. If one has reached
\nbeyond the two states I spoke about a while ago, that is to say, the state of
\nperfect detachment and close union, and the state of perfect love and
\ncompassion, if one has gone beyond these two states and found the divine
\nDelight, it is practically impossible to come down from there. But in practical
\nlife, that is, on the path of yoga, if you are touched, even in sing, by this
\ndivine Delight, it is obvious that, should it leave you, you are bound to feel
\nthat you have come down from a peak into a rather dark valley. <\/span><\/p>\n

But Delight without detachment would be a very dangerous gift
\nwhich could very easily be perverted. So, to seek Delight before having
\nacquired detachment does not seem to be very wise. One must first be above all
\npossible opposites: indeed, above pain and pleasure, suffering and happiness,
\nenthusiasm and depression. If one is above all that, then one may safely aspire
\nfor Delight. <\/span><\/p>\n

But as long as this detachment is not realised, one can easily
\nconfuse Delight with an exalted state of ordinary human happiness, and this
\nwould not at all be the true thing nor even a perversion of the thing, for the
\nnature of the two is so different, <\/span><\/p>\n

\nPage – 328<\/span><\/p>\n

<\/p>\n
\n

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

almost
\nopposite, that you cannot pass from one to the other. So, if one wants to be
\nsafe on the path, it seems to me that to seek for peace, for perfect calm,
\nperfect equality, for a widening of the consciousness, a vaster understanding
\nand liberation from all desire, all preference, all attachment, is certainly an
\nindispensable preliminary condition. <\/span><\/p>\n

It is the guarantee of both inner and outer equipoise. <\/span><\/p>\n

And then on this equilibrium, on this foundation which must be very
\nsolid<\/i><\/b>, one may build whatever one wants. But to begin with, the
\nfoundation must be there, unshakable.  <\/span><\/p>\n

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

Someone has asked me what I meant by these words: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cOne must be calm.\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

It is obvious
\nthat when I tell someone, \u201cBe calm\u201d, I mean many different things according to
\nthe person. But the first indispensable calm is mental quietude, for generally
\nthat is the one that’s most lacking. When I tell someone, \u201cBe calm\u201d, I mean:
\nTry not to have restless, excited, agitated thoughts; try to quieten your mind
\nand to stop turning around in all your imaginations and observations and mental
\nconstructions. <\/span><\/p>\n

One could justifiably add a question: You tell us \u201cBe calm\u201d, but
\nwhat should we do to be calm?…The answer is always more or less the same: you
\nmust first of all feel the need for it and want it, and then aspire, and then
\ntry! For trying, there are innumerable methods which have been prescribed and
\nattempted by many. These methods are generally long, arduous, difficult; and
\nmany people get discouraged before reaching the goal, for, the more they try,
\nthe more do their thoughts start whirling around and being restless in their
\nheads. <\/span><\/p>\n

For each one the method is different, but first one must feel the
\nneed, for whatever reason it may be<\/span> \u2014 <\/span>whether
\nbecause one <\/span>
\n
\n <\/span><\/p>\n

\nPage – 329<\/span><\/p>\n

<\/p>\n
\n

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

is tired or
\nbecause one is overstrained or because one truly wants to rise beyond the state
\none lives in<\/span>
\n\u2014 <\/span>one must first understand, feel the need
\nof this quietude, this peace in the mind. And then, afterwards, one may try out
\nsuccessively all the methods, known ones and new, to attain the result. <\/span><\/p>\n

Now, one quickly realises that there is another quietude which is
\nnecessary, and even very urgently needed<\/span> \u2014 <\/span>this is
\nvital quietude, that is to say, the absence of desire. Only, the vital when not
\nsufficiently developed, as soon as it is told to keep quiet, either goes to
\nsleep or goes on strike; it says, \u201cAh! no. Nothing doing! I won’t go any
\nfarther. If you don’t give me the sustenance I need, excitement, enthusiasm,
\ndesire, even passion, I prefer not to move and I won’t do anything any longer.\u201d
\nSo there the problem becomes a little more delicate and perhaps even more
\ndifficult still; for surely, to fall from excitement into inertia is very far
\nfrom being a progress! One must never mistake inertia or a somnolent <\/span>pas<\/span>sivity for calm. <\/span><\/p>\n

Quietude is a very positive state; there is a positive peace which
\nis not the opposite of conflict<\/span> \u2014 <\/span>an active peace, contagious, powerful,
\nwhich controls and calms, which puts everything in order, organises. It is of
\nthis I am speaking; when I tell someone, \u201cBe calm\u201d, I don’t mean to say \u201cGo and
\nsleep, be inert and <\/span>pas<\/span>sive, and don’t do anything\u201d, far from
\nit!…True quietude is a very great force, a very great strength. In fact one
\ncan say, looking at the problem from the other side, that all those who are
\nreally strong, powerful, are always very calm. It is only the weak who are
\nagitated; as soon as one becomes truly strong, one is peaceful, calm, quiet,
\nand one has the power of endurance to face the adverse waves which come rushing
\nfrom outside in the hope of disturbing one. This true quietude is always a sign
\nof force. Calmness belongs to the strong. <\/span><\/p>\n

And this is true even in the physical field. I don’t know if you
\nhave observed animals like lions, tigers, elephants, but it is a fact that when
\nthey are not in action, they are always so perfectly still. A lion sitting and
\nlooking at you always seems to <\/span><\/p>\n

\nPage – 330<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>be telling you, \u201cOh, how fidgety you are!\u201d It
\nlooks at you with such a peaceful air of wisdom! And all its power, energy,
\nphysical strength are there, gathered, collected, concentrated and ―
\nwithout a shadow of agitation <\/span>―<\/span> <\/span>ready for
\naction when the order is given. <\/span><\/p>\n

I have seen people, many people, who could not sit still for half
\nan hour without fidgeting. They had to move a foot or a leg, or an arm or their
\nhead; they had to stir restlessly all the time, for they did not have the power
\nor the strength to remain quiet. <\/span><\/p>\n

This capacity to remain still when one wants to, to gather all
\none’s energies and spend them as one wishes, completely if one wants, or to
\napportion them as one wants in action, with a perfect calm even in action<\/span> \u2014 <\/span>that is always the sign of strength. It may be physical strength
\nor vital strength or mental strength. But if you are in the least agitated, you
\nmay be sure there is a weakness somewhere; and if your restlessness is
\nintegral, it is an integral weakness. <\/span><\/p>\n

So, if I tell someone \u201cBe calm\u201d, I may be telling him all kinds of
\nthings, it depends upon each person. But obviously, most often it is, \u201cMake
\nyour mind quiet, don’t be restless all the time in your head, don’t stir up
\nlots of ideas, calm yourself.\u201d <\/span><\/p>\n

For most people an experience exists only when they can explain it
\nto themselves. The experience in itself<\/span> \u2014 <\/span>contact with
\na certain force, a widening of consciousness, communion with an aspect of the
\nDivine, no matter what experience, an opening of the being, the breaking down
\nof an obstacle, crossing over a stage, opening new doors<\/span> \u2014 <\/span>all these experiences, if people cannot explain them to themselves
\nin so many words and materialise them in precise thoughts, it is as though
\nthese did not exist! And it is just this need for expression, this need for translation,
\nwhich causes the greater part of the experience to lose its power of action on
\nthe individual consciousness. How is it that you have a decisive, definitive
\nexperience, that, for instance, you have opened the door of your psychic being,
\nyou have been <\/span><\/p>\n

\nPage – 331<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>in <\/span>com<\/span>munion with
\nit, you know what this means, and then ― it\u00a0 <\/span>does not stay? It is because it does not have
\na sufficiently tangible power unless you can express it to yourself. The
\nexperience begins for you only when you are able to describe it. Well, when you
\nare able to describe it, the greater part of its intensity and its capacity of
\naction for the inner and outer transformation has already evaporated. There it
\nmay be said that expression, explanation is always a <\/span>com<\/span>ing down. The experience itself is on a much higher plane.<\/span> <\/span><\/p>\n

\nPage – 332<\/span><\/p>\n

<\/p>\n

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

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