{"id":648,"date":"2013-07-13T01:29:27","date_gmt":"2013-07-13T01:29:27","guid":{"rendered":"http:\/\/localhost\/?p=648"},"modified":"2013-07-13T01:29:27","modified_gmt":"2013-07-13T01:29:27","slug":"13-delight-of-existence-the-solution-vol-18-the-life-divine-volume-18","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/18-the-life-divine-volume-18\/13-delight-of-existence-the-solution-vol-18-the-life-divine-volume-18","title":{"rendered":"-13_Delight of Existence The Solution .htm"},"content":{"rendered":"\n\n
\n


\nC<\/font>HAPTER<\/font> 
\nXII<\/p>\n

<\/font><\/b><\/p>\n


\nDelight of Existence: The Solution<\/p>\n

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\n                   
\n                   
\n                   
\n                   
\n               The name of That
\nis the Delight; as the Delight we must worship and seek after It. <\/font><\/p>\n

   
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\n        Kena Upanishad.<\/font>\u00b9<\/font><\/p>\n

 <\/p>\n

    I<\/font><\/b>N THIS<\/font> <\/font>conception
\nof an inalienable underlying delight of existence of which all outward
\nor surface sensations are a positive,
\nnegative or neutral play, waves and foamings of that infinite deep, we
\narrive at the true solution of the problem we are
\nexamining. The self of things is an infinite indivisible existence; of
\nthat existence the essential nature or power is an infinite
\nimperishable force of self-conscious being; and of that
\nself-consciousness the essential nature or knowledge of itself is,
\nagain, an infinite inalienable delight of being. In formlessness and in
\nall forms, in the eternal awareness of infinite and
\nindivisible being and in the multiform appearances of finite division
\nthis self-existence preserves perpetually its self-delight.
\nAs in the apparent inconscience of Matter our soul, growing out of its
\nbondage to its own superficial habit and particular
\nmode of self-conscious existence, discovers that infinite
\nConscious-Force constant, immobile, brooding, so in the apparent
\nnon-sensation of Matter it comes to discover and attune itself to an
\ninfinite conscious Delight imperturbable, ecstatic,
\nall-embracing. This delight is its own delight, this self is its own
\nself in all; but to our ordinary view of self and things which
\nawakes and moves only upon surfaces, it remains hidden, profound,
\nsubconscious. And as it is within all forms, so it is within
\nall experiences whether pleasant, painful or neutral. There too hidden,
\nprofound, subconscious, it is that which enables and
\ncompels things to remain in existence. It is the reason of that
\nclinging to existence, that overmastering will-to-be, translated
\nvitally as the instinct of self-preservation, physically as the
\nimperishability of matter, mentally as the sense of immortality
\nwhich attends the formed existence through all its phases of
\nself-development and of which even the occasional\n<\/p>\n

 <\/p>\n

     
\n\u00b9 <\/font>IV. 6.<\/font><\/p>\n

\n

\n\tPage-100<\/font><\/p>\n<\/div>\n

 impulse of self-destruction is only a reverse
\nform, an attraction to other state of being and a consequent recoil
\nfrom present
\nstate of being. Delight is existence, Delight is the secret of
\ncreation, Delight is the root of birth, Delight is the cause of
\nremaining in existence, Delight is the end of birth and that into which
\ncreation ceases. “From Ananda,” says the Upanishad,
\n“all existences are born, by Ananda they remain in being and increase,
\nto Ananda they depart.”\n<\/p>\n

     As we look at these three
\naspects of essential Being, one in reality, triune to our mental view,
\nseparable only in
\nappearance, in the phenomena of the divided consciousness, we are able
\nto put in their right place the divergent formulae of
\nthe old philosophies so that they unite and become one, ceasing from
\ntheir agelong controversy. For if we regard
\nworld-existence only in its appearances and only in its relation to
\npure, infinite, indivisible, immutable Existence, we are
\nentitled to regard it, describe it and realise it as Maya. Maya in its
\noriginal sense meant a comprehending and containing
\nconsciousness capable of embracing, measuring and limiting and
\ntherefore formative; it is that which outlines, measures out,
\nmoulds forms in the formless, psychologises and seems to make knowable
\nthe Unknowable, geometrises and seems to make
\nmeasurable the limitless. Later the word came from its original sense
\nof knowledge, skill, intelligence to acquire a pejorative
\nsense of cunning, fraud or illusion, and it is in the figure of an
\nenchantment or illusion that it is used by the philosophical
\nsystems.\n<\/p>\n

     World is Maya. World is not
\nunreal in the sense that it has no sort of existence; for even if it
\nwere only a dream of the
\nSelf, still it would exist in It as a dream, real to It in the present
\neven while ultimately unreal. Nor ought we to say that world
\nis unreal in the sense that it has no kind of eternal existence; for
\nalthough particular worlds and particular forms may or do
\ndissolve physically and return mentally from the consciousness of
\nmanifestation into the non-manifestation, yet Form in itself,
\nWorld in itself are eternal. From the non-manifestation they return
\ninevitably into manifestation; they have an eternal
\nrecurrence if not an eternal persistence, an eternal immutability in
\nsum and foundation along with an eternal mutability in
\naspect\n<\/p>\n

\n

   
\n\t Page-101<\/p>\n

<\/font>\n<\/p>\n<\/div>\n

and apparition. Nor have we any surety that there ever was or ever will be a period in Time when no form of universe, no
\nplay of being is represented to itself in the eternal Conscious-Being, but only an intuitive perception that the world that we
\nknow can and does appear from That and return into It perpetually.\n<\/p>\n

     Still world is Maya because
\nit is not the essential truth of infinite existence, but only a
\ncreation of self-conscious
\nbeing,—not a creation in the void, not a creation in nothing and out of
\nnothing, but in the eternal Truth and out of the eternal
\nTruth of that Self-being; its continent, origin and substance are the
\nessential, real Existence, its forms are mutable formations
\nof That to Its own conscious perception, determined by Its own creative
\nconscious-force. They are capable of
\nmanifestation, capable of non-manifestation, capable of
\nother-manifestation. We may, if we choose, call them therefore
\nillusions of the infinite consciousness thus audaciously flinging back
\na shadow of our mental sense of subjection to error and
\nincapacity upon that which, being greater than Mind, is beyond
\nsubjection to falsehood and illusion. But seeing that the
\nessence and substance of Existence is not a lie and that all errors and
\ndeformations of our divided consciousness represent
\nsome truth of the indivisible self-conscious Existence, we can only say
\nthat the world is not essential truth of That, but
\nphenomenal truth of Its free multiplicity and infinite superficial
\nmutability and not truth of Its fundamental and immutable
\nUnity.\n<\/p>\n

     If, on the other hand, we
\nlook at world-existence in relation to consciousness only and to force
\nof consciousness, we
\nmay regard, describe and realise it as a movement of Force obeying some
\nsecret will or else some necessity imposed on it
\nby the very existence of the Consciousness that possesses or regards
\nit. It is then the play of Prakriti, the executive Force,
\nto satisfy Purusha, the regarding and enjoying Conscious-Being or it is
\nthe play of Purusha reflected in the movements of
\nForce and with them identifying himself. World, then, is the play of
\nthe Mother of things moved to cast Herself for ever into
\ninfinite forms and avid of eternally outpouring experiences. <\/p>\n

   
\nAgain if we look at World-Existence rather in its relation to the
\nself-delight of eternally existent being, we may regard,\n<\/p>\n

\n

\n\tPage-102<\/p>\n

<\/font>\n<\/p>\n<\/div>\n

describe and realise it as Lila, the play, the
\nchild’s joy, the poet’s joy, the actor’s joy, the mechanician’s joy of
\nthe Soul of
\nthings eternally young, perpetually inexhaustible, creating and
\nre-creating Himself in Himself for the sheer bliss of that
\nself-creation, of that self-representation,—Himself the play, Himself
\nthe player, Himself the playground. These three
\ngeneralisations of the play of existence in its relation to the eternal
\nand stable, the immutable Sachchidananda, starting from
\nthe three conceptions of Maya, Prakriti and Lila and representing
\nthemselves in our philosophical systems as mutually
\ncontradictory philosophies, are in reality perfectly consistent with
\neach other, complementary and necessary in their totality
\nto an integral view of life and the world. The world of which we are a
\npart is in its most obvious view a movement of Force;
\nbut that Force, when we penetrate its appearances, proves to be a
\nconstant and yet always mutable rhythm of creative
\nconsciousness casting up, projecting in itself phenomenal truths of its
\nown infinite and eternal being; and this rhythm is in its
\nessence, cause and purpose a play of the infinite delight of being ever
\nbusy with its own innumerable self-representations.
\nThis triple or triune view must be the starting-point for all our
\nunderstanding of the universe.\n<\/p>\n

     Since, then, eternal and
\nimmutable delight of being moving out into infinite and variable
\ndelight of becoming is the root of
\nthe whole matter, we have to conceive one indivisible conscious Being
\nbehind all our experiences supporting them by its
\ninalienable delight and effecting by its movement the variations of
\npleasure, pain and neutral indifference in our sensational
\nexistence. That is our real self; the mental being subject to the
\ntriple vibration can only be a representation of our real self
\nput in front for the purposes of that sensational experience of things
\nwhich is the first rhythm of our divided consciousness in
\nits response and reaction to the multiple contacts of the universe. It
\nis an imperfect response, a tangled and discordant
\nrhythm preparing and preluding the full and unified play of the
\nconscious Being in us; it is not the true and perfect symphony
\nthat may be ours if we can once enter into sympathy with the One in all
\nvariations and attune ourselves to the absolute and
\nuniversal diapason.<\/p>\n

\n

 Page-103<\/font><\/p>\n<\/div>\n

    
\nIf this view be right, then certain consequences inevitably impose
\nthemselves. In the first place, since in our depths we
\nourselves are that One, since in the reality of our being we are the
\nindivisible All-Consciousness and therefore the
\ninalienable All-Bliss, the disposition of our sensational experience in
\nthe three vibrations of pain, pleasure and indifference
\ncan only be a superficial arrangement created by that limited part of
\nourselves which is uppermost in our waking
\nconsciousness. Behind there must be something in us,—much vaster,
\nprofounder, truer than the superficial
\nconsciousness,—which takes delight impartially in all experiences; it
\nis that delight which secretly supports the superficial
\nmental being and enables it to persevere through all labours,
\nsufferings and ordeals in the agitated movement of the
\nBecoming. That which we call ourselves is only a trembling ray on the
\nsurface; behind is all the vast subconscient, the vast
\nsuperconscient profiting by all these surface experiences and imposing
\nthem on its external self which it exposes as a sort of
\nsensitive covering to the contacts of the world; itself veiled, it
\nreceives these contacts and assimilates them into the values of
\na truer, a profounder, a mastering and creative experience. Out of its
\ndepths it returns them to the surface in forms of
\nstrength, character, knowledge, impulsion whose roots are mysterious to
\nus because our mind moves and quivers on the
\nsurface and has not learned to concentrate itself and live in the
\ndepths.<\/p>\n

     
\nIn our ordinary life this truth is hidden from us or only dimly glimpsed at times or imperfectly held and conceived. But if
\nwe learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound,
\ncalm, joyous and puissant of which the world is not the master—a presence which, if it is not the Lord Himself, is the
\nradiation of the Lord within. We are aware of it within supporting and helping the apparent and superficial self and smiling at
\nits pleasures and pains as at the error and passion of a little child. And if we can go back into ourselves and identify
\nourselves, not with our superficial experience, but with that radiant penumbra of the Divine, we can live in that attitude
\ntowards the contacts of the world and, standing back in our entire consciousness from the pleasures and pains of the body,
\nvital being and mind, possess\n<\/p>\n

\n

\n\t     Page-104<\/p>\n

<\/font>\n<\/p>\n<\/div>\n

them as experiences whose nature being superficial does not
\ntouch or impose itself on our core and real being. In the entirely expressive
\nSanskrit terms, there is an ā<\/font>nandamaya<\/i> behind the
\nmanomaya,<\/i> a vast Bliss-Self behind the limited
\nmental self, and the latter is only a shadowy image and disturbed reflection of the former. The truth of ourselves lies within
\nand not on the surface. <\/p>\n

   
\nAgain this triple vibration of pleasure, pain, indifference, being
\nsuperficial, being an arrangement and result of our
\nimperfect evolution, can have in it no absoluteness, no necessity.
\nThere is no real obligation on us to return to a particular
\ncontact, a particular response of pleasure, pain or neutral reaction,
\nthere is only an obligation of habit. We feel pleasure or
\npain in a particular contact because that is the habit our nature has
\nformed, because that is the constant relation the recipient
\nhas established with the contact. It is within our competence to return
\nquite the opposite response, pleasure where we used
\nto have pain, pain where we used to have pleasure. It is equally within
\nour competence to accustom the superficial being to
\nreturn instead of the mechanical reactions of pleasure, pain and
\nindifference that free reply of inalienable delight which is
\nthe constant experience of the true and vast Bliss-Self within us. And
\nthis is a greater conquest, a still deeper and more
\ncomplete self-possession than a glad and detached reception in the
\ndepths of the habitual reactions on the surface. For it is
\nno longer a mere acceptance without subjection, a free acquiescence in
\nimperfect values of experience, but enables us to
\nconvert imperfect into perfect, false into true values,—the constant
\nbut veritable delight of the Spirit in things taking the
\nplace of the dualities experienced by the mental being.\n<\/p>\n

     In the things of the mind
\nthis pure habitual relativity of the reactions of pleasure and pain is
\nnot difficult to perceive. The
\nnervous being in us, indeed, is accustomed to a certain fixedness, a
\nfalse impression of absoluteness in these things. To it
\nvictory, success, honour, good fortune of all kinds are pleasant things
\nin themselves, absolutely, and must produce joy as
\nsugar must taste sweet; defeat, failure, disappointment, disgrace, evil
\nfortune of all kinds are unpleasant things in themselves,
\nabsolutely,\n<\/p>\n

\n

\n\tPage-105<\/font><\/p>\n<\/div>\n

and must produce grief as wormwood must taste bitter. To vary these responses is to it a departure from fact, abnormal and
\nmorbid; for the nervous being is a thing enslaved to habit and in itself the means devised by Nature for fixing constancy of
\nreaction, sameness of experience, the settled scheme of man’s relations to life. The mental being on the other hand is free,
\nfor it is the means she has devised for flexibility and variation, for change and progress; it is subject only so long as it
\nchooses to remain subject, to dwell in one mental habit rather than in another or so long as it allows itself to be dominated by
\nits nervous instrument. It is not bound to be grieved by defeat, disgrace, loss: it can meet these things and all things with a
\nperfect indifference; it can even meet them with a perfect gladness. Therefore man finds that the more he refuses to be
\ndominated by his nerves and body, the more he draws back from implication of himself in his physical and vital parts, the
\ngreater is his freedom. He becomes the master of his own responses to the world’s contacts, no longer the slave of external
\ntouches.\n<\/p>\n

     In regard to physical
\npleasure and pain, it is more difficult to apply the universal truth;
\nfor this is the very domain of the
\nnerves and the body, the centre and seat of that in us whose nature is
\nto be dominated by external contact and external
\npressure. Even here, however, we have glimpses of the truth. We see it
\nin the fact that according to the habit the same
\nphysical contact can be either pleasurable or painful, not only to
\ndifferent individuals, but to the same individual under
\ndifferent conditions or at different stages of his development. We see
\nit in the fact that men in periods of great excitement
\nor high exaltation remain physically indifferent to pain or unconscious
\nof pain under contacts which ordinarily would inflict
\nsevere torture or suffering. In many cases it is only when the nerves
\nare able to reassert themselves and remind the
\nmentality of its habitual obligation to suffer that the sense of
\nsuffering returns. But this return to the habitual obligation is not
\ninevitable; it is only habitual. We see that in the phenomena of
\nhypnosis not only can the hypnotised subject be successfully
\nforbidden to feel the pain of a wound or puncture when in the abnormal
\nstate, but can be prevented with equal success from
\nreturning to his habitual reaction of suffering when\n<\/p>\n

\n

\n\tPage-106<\/font><\/p>\n<\/div>\n

he is awakened. The reason of this phenomenon is perfectly simple; it is because the hypnotiser suspends the habitual
\nwaking consciousness which is the slave of nervous habits and is able to appeal to the subliminal mental being in the depths,
\nthe inner mental being who is master, if he wills, of the nerves and the body. But this freedom which is effected by hypnosis
\nabnormally, rapidly, without true possession, by an alien will, may equally be won normally, gradually, with true possession,
\nby one’s own will so as to effect partially or completely a victory of the mental being over the habitual nervous reactions of
\nthe body.\n<\/p>\n

     Pain of mind and body is a
\ndevice of Nature, that is to say, of Force in her works, meant to
\nsubserve a definite
\ntransitional end in her upward evolution. The world is from the point
\nof view of the individual a play and complex shock of
\nmultitudinous forces. In the midst of this complex play the individual
\nstands as a limited constructed being with a limited
\namount of force exposed to numberless shocks which may wound, maim,
\nbreak up or disintegrate the construction which he
\ncalls himself. Pain is in the nature of a nervous and physical recoil
\nfrom a dangerous or harmful contact; it is a part of what
\nthe Upanishad calls jugupsā<\/font>,<\/i>
\nthe shrinking of the limited being from that which is not himself and
\nnot sympathetic or in
\nharmony with himself, its impulse of self-defence against “others”. It
\nis, from this point of view, an indication by Nature of
\nthat which has to be avoided or, if not successfully avoided, has to be
\nremedied. It does not come into being in the purely
\nphysical world so long as life does not enter into it; for till then
\nmechanical methods are sufficient. Its office begins when life
\nwith its frailty and imperfect possession of Matter enters on the
\nscene; it grows with the growth of Mind in life. Its office
\ncontinues so long as Mind is bound in the life and body which it is
\nusing, dependent upon them for its knowledge and means
\nof action, subjected to their limitations and to the egoistic impulses
\nand aims which are born of those limitations. But if and
\nwhen Mind in man becomes capable of being free, unegoistic, in harmony
\nwith all other beings and with the play of the
\nuniversal forces, the use and office of suffering diminishes, its raison d’\u00eatre<\/i> must finally cease to be and it can only
\ncontinue as an atavism of Nature, a habit that\n<\/p>\n

\n

\n\tPage-107<\/p>\n

<\/font>\n<\/p>\n<\/div>\n

has survived its use, a persistence of the lower in the as yet imperfect organisation of the higher. Its eventual elimination
\nmust be an essential point in the destined conquest of the soul over subjection to Matter and egoistic limitation in Mind.\n<\/p>\n

     This elimination is
\npossible because pain and pleasure themselves are currents, one
\nimperfect, the other perverse, but
\nstill currents of the delight of existence. The reason for this
\nimperfection and this perversion is the self-division of the being
\nin his consciousness by measuring and limiting Maya and in consequence
\nan egoistic and piecemeal instead of a universal
\nreception of contacts by the individual. For the universal soul all
\nthings and all contacts of things carry in them an essence of
\ndelight best described by the Sanskrit aesthetic term, rasa,<\/i>
\nwhich means at once sap or essence of a thing and its taste. It is
\nbecause we do not seek the essence of the thing in its contact with us,
\nbut look only to the manner in which it affects our
\ndesires and fears, our cravings and shrinkings that grief and pain,
\nimperfect and transient pleasure or indifference, that is to
\nsay, blank inability to seize the essence, are the forms taken by the
\nRasa. If we could be entirely disinterested in mind and
\nheart and impose that detachment on the nervous being, the progressive
\nelimination of these imperfect and perverse forms
\nof Rasa would be possible and the true essential taste of the
\ninalienable delight of existence in all its variations would be
\nwithin our reach. We attain to something of this capacity for variable
\nbut universal delight in the aesthetic reception of things
\nas represented by Art and Poetry, so that we enjoy there the Rasa or
\ntaste of the sorrowful, the terrible, even the horrible or
\nrepellent;\u00b9<\/font><\/p>\n

and the reason is because we are detached, disinterested, not thinking of ourselves or of self-defence (jugupsā<\/font><\/i>), but only of
\nthe thing and its essence. Certainly, this aesthetic reception of contacts is not a precise image or reflection of the pure
\ndelight which is supramental and supra-aesthetic; for the latter would eliminate sorrow, terror, horror and disgust with their
\ncause while the former admits them: but it represents partially and imperfectly one stage of the progressive delight of the
\nuniversal Soul in things in its manifestation and it admits us in one part of our nature to that detachment from egoistic<\/p>\n

\u00b9<\/font>
\nSo termed in Sanskrit Rhetoric, the karuna,<\/i> bhayā<\/font>naka<\/i> and
\nbī<\/font>bhatsa<\/i> Rasas.<\/p>\n

\n

 Page-108<\/p>\n

<\/font>\n<\/p>\n<\/div>\n

sensation and that universal attitude through which the one Soul sees harmony and beauty where we divided beings
\nexperience rather chaos and discord. The full liberation can come to us only by a similar liberation in all our parts, the
\nuniversal aesthesis, the universal standpoint of knowledge, the universal detachment from all things and yet sympathy with
\nall in our nervous and emotional being.<\/p>\n

     
\nSince the nature of suffering is a failure of the conscious-force in us to meet the shocks of existence and a consequent
\nshrinking and contraction and its root is an inequality of that receptive and possessing force due to our self-limitation by
\negoism consequent on the ignorance of our true Self, of Sachchidananda, the elimination of suffering must first proceed by
\nthe substitution of titiksā<\/font><\/i>, the facing, enduring and conquest of all shocks of existence for
\njugupsā<\/font><\/i>, the shrinking and
\ncontraction: by this endurance and conquest we proceed to an equality
\nwhich may be either an equal indifference to all
\ncontacts or an equal gladness in all contacts; and this equality again
\nmust find a firm foundation in the substitution of the Sachchidananda
\nconsciousness which is All-Bliss for the ego-consciousness which enjoys
\nand suffers. The Sachchidananda
\nconsciousness may be transcendent of the universe and aloof from it,
\nand to this state of distant Bliss the path is equal
\nindifference; it is the path of the ascetic. Or the Sachchidananda
\nconsciousness may be at once transcendent and universal;
\nand to this state of present and all-embracing Bliss the path is
\nsurrender and loss of the ego in the universal and possession
\nof an all-pervading equal delight; it is the path of the ancient Vedic
\nsages. But neutrality to the imperfect touches of pleasure
\nand the perverse touches of pain is the first direct and natural result
\nof the soul’s self-discipline and the conversion to equal
\ndelight can, usually, come only afterwards. The direct transformation
\nof the triple vibration into Ananda is possible, but less
\neasy to the human being.\n<\/p>\n

     Such then is the view of
\nthe universe which arises out of the integral Vedantic affirmation. An
\ninfinite, indivisible
\nexistence all-blissful in its pure self-consciousness moves out of its
\nfundamental purity into the varied play of Force that is
\nconsciousness, into the movement of Prakriti which is the play of Maya.
\nThe\n<\/p>\n

\n

    
\n\tPage-109<\/font>\n<\/p>\n<\/div>\n

delight of its existence is at first self-gathered,
\nabsorbed, subconscious in the basis of the physical universe; then
\nemergent in
\na great mass of neutral movement which is not yet what we call
\nsensation; then further emergent with the growth of mind
\nand ego in the triple vibration of pain, pleasure and indifference
\noriginating from the limitation of the force of consciousness
\nin the form and from its exposure to shocks of the universal Force
\nwhich it finds alien to it and out of harmony with its own
\nmeasure and standard; finally, the conscious emergence of the full
\nSachchidananda in its creations by universality, by
\nequality, by self-possession and conquest of Nature. This is the course
\nand movement of the world.\n<\/p>\n

     If it then be asked why the
\nOne Existence should take delight in such a movement, the answer lies
\nin the fact that all
\npossibilities are inherent in Its infinity and that the delight of
\nexistence—in its mutable becoming, not in its immutable
\nbeing,—lies precisely in the variable realisation of its possibilities.
\nAnd the possibility worked out here in the universe of
\nwhich we are a part, begins from the concealment of Sachchidananda in
\nthat which seems to be its own opposite and its
\nself-finding even amid the terms of that opposite. Infinite being loses
\nitself in the appearance of non-being and emerges in
\nthe appearance of a finite Soul; infinite consciousness loses itself in
\nthe appearance of a vast indeterminate inconscience
\nand emerges in the appearance of a superficial limited consciousness;
\ninfinite self-sustaining Force loses itself in the
\nappearance of a chaos of atoms and emerges in the appearance of the
\ninsecure balance of a world; infinite Delight loses
\nitself in the appearance of an insensible Matter and emerges in the
\nappearance of a discordant rhythm of varied pain,
\npleasure and neutral feeling, love, hatred and indifference; infinite
\nunity loses itself in the appearance of a chaos of
\nmultiplicity and emerges in a discord of forces and beings which seek
\nto recover unity by possessing, dissolving and
\ndevouring each other. In this creation the real Sachchidananda has to
\nemerge. Man, the individual, has to become and to live
\nas a universal being; his limited mental consciousness has to widen to
\nthe superconscient unity in which each embraces all;
\nhis narrow heart has to learn the infinite embrace and replace its
\nlusts and\n<\/p>\n

\n

    
\n\tPage-110<\/p>\n

<\/font>\n<\/p>\n<\/div>\n

discords by universal love and his restricted vital
\nbeing to become equal to the whole shock of the universe upon it and
\ncapable of universal delight; his very physical being has to know
\nitself as no separate entity but as one with and sustaining in
\nitself the whole flow of the indivisible Force that is all things; his
\nwhole nature has to reproduce in the individual the unity,
\nthe harmony, the oneness-in-all of the supreme
\nExistence-Consciousness-Bliss.\n<\/p>\n

     Through all this play the
\nsecret reality is always one and the same delight of existence,—the
\nsame in the delight of the
\nsubconscious sleep before the emergence of the individual, in the
\ndelight of the struggle and all the varieties, vicissitudes,
\nperversions, conversions, reversions of the effort to find itself amid
\nthe mazes of the half-conscious dream of which the
\nindividual is the centre, and in the delight of the eternal
\nsuperconscient self-possession into which the individual must wake
\nand there become one with the indivisible Sachchidananda. This is the
\nplay of the One, the Lord, the All as it reveals itself to
\nour liberated and enlightened knowledge from the conceptive standpoint
\nof this material universe.
\n<\/font><\/p>\n

\nPage-111<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER  XII Delight of Existence: The Solution                                                                                       …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[13],"tags":[],"class_list":["post-648","post","type-post","status-publish","format-standard","hentry","category-18-the-life-divine-volume-18","wpcat-13-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/648","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=648"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/648\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=648"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=648"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=648"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}