Archive for June, 2009

June 17, 2009 – Works, Devotion and Knowledge

Thursday, June 18th, 2009

When I look back on my past life, I see that if I had not failed & suffered, I would have lost my life’s supreme blessings; yet at the time of the suffering & failure, I was vexed with the sense of calamity. Because we cannot see anything but the one fact under our noses, therefore we indulge in all these snifflings and clamours. Be silent, ye foolish hearts! slay the ego, learn to see & feel vastly & universally

Sri Aurobindo

(Thoughts and Aphorisms 176)

Works, Devotion and Knowledge

….This integral turning of the soul Godwards bases royally the Gita’s synthesis of knowledge and works and devotion. To know God thus integrally is to know him as One in the self and in all manifestation and beyond all manifestation,—and all this unitedly and at once. And yet even so to know him is not enough unless it is accompanied by an intense uplifting of the heart and soul Godwards, unless it kindles a one-pointed and at the same time all-embracing love, adoration, aspiration. Indeed the knowledge which is not companioned by an aspiration and vivified by an uplifting is no true knowledge, for it can be only an intellectual seeing and a barren cognitive endeavour. The vision of God brings infallibly the adoration and passionate seeking of the Divine,—a passion for the Divine in his self-existent being, but also for the Divine in ourselves and for the Divine in all that is. To know with the intellect is simply to understand and may be an effective starting-point,—or, too, it may not be, and it will not be if there is no sincerity in the knowledge, no urge towards inner realisation in the will, no power upon the soul, no call in the spirit: for that would mean that the brain has externally understood, but inwardly the soul has seen nothing. True knowledge is to know with the inner being, and when the inner being is touched by the light, then it arises to embrace that which is seen, it yearns to possess, it struggles to shape that in itself and itself to it, it labours to become one with the glory of its vision. Knowledge in this sense is an awakening to identity and, since the inner being realises itself by consciousness and delight, by love, by possession and oneness with whatever of itself it has seen, knowledge awakened must bring an overmastering impulse towards this true and only perfect realisation. Here that which is known is not an externalised object, but the divine Purusha, self and lord of all that we are. An all-seizing delight in him and a deep and moved love and adoration of him must be the inevitable result and is the very soul of this knowledge. And this adoration is no isolated seeking of the heart, but an offering of the whole existence. Therefore it must take also the form of a sacrifice; there is a giving of all our works to the Ishwara, there is a surrender of all our active inward and outward nature to the Godhead of our adoration in its every subjective and in its every objective movement. All our subjective workings move in him and they seek him, the Lord and Self, as the source and goal of their power and endeavour. All our objective workings move out towards him in the world and make him their object, initiate a service of God in the world of which the controlling power is the Divinity within us in whom we are one self with the universe and its creatures. For both world and self, Nature and the soul in her are enlightened by the consciousness of the One, are inner and outer bodies of the transcendent Purushottama. So comes a synthesis of mind and heart and will in the one self and spirit and with it the synthesis of knowledge, love and works in this integral union, this embracing God-realisation, this divine Yoga.

– Sri Aurobindo
SABCL Vol.13, Pages, 310-311

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

June 10, 2009 – The inner effort needed to discover one’s soul.*

Friday, June 12th, 2009

Distrust of the curative power within us was our physical fall from Paradise.
Medical Science and a bad heredity are the two angels of God
who stand at the gates to forbid our return and reentry.

Sri Aurobindo

(Thoughts and Aphorisms 404)

The inner effort needed to discover one’s soul.*

What happens most often when one makes the inner effort that’s needed to discover one’s soul, to unite with it and allow it to govern one’s life, is a kind of marvellous enchantment with this discovery, as a result of which the first instinct is to tell oneself, “Now I have what I need, I have found infinite delight!” and no longer to be concerned with anything else.

In fact this is what has happened to almost all those who have made this discovery, and some of them have even set up this experience as a principle of realisation and said, “When you have done that, everything is done, there is nothing more to do; you have reached the goal and the end of the road.”

Indeed, a great courage is necessary to go farther; this soul one discovers must be an intrepid warrior soul which does not at all rest satisfied with its own inner joy while comforting itself for the unhappiness of others with the idea that sooner or later everybody will reach that state and that it is good for others to make the same effort that one has made or, at best, that from this state of inner wisdom one can, with “great benevolence” and “deep compassion” help others to reach it, and that when everybody has attained it, well, that will be the end of the world and that’s so much the better for those who don’t like suffering!

But…there is a “but”. Are you sure that this was the aim and intention of the Supreme when he manifested?

The whole creation, the whole universal manifestation appears at best like a very bad joke if it only comes to this. Why begin at all if it is only to get out of it! What is the use of having struggled so much, suffered so much, of having created something which, at least in its external appearance, is so tragic and dramatic, if it is simply to teach you how to get out of it – it would have been better not to begin at all.

But if one goes to the very depth of things, if, stripped not only of all egoism but also of the ego, one gives oneself totally, without reserve, so completely and disinterestedly that one becomes capable of understanding the plan of the Lord, then one knows that it is not a bad joke, not a tortuous path by which you return, a little battered, to the starting-point; on the contrary, it is to teach the entire creation the delight of being, the beauty of being, the greatness of being, the majesty of a sublime life, and the perpetual growth, perpetually progressive, of that delight, that beauty, that greatness. Then everything has a meaning, then one no longer regrets having struggled and suffered, one has only the enthusiasm to realise the divine goal, and one plunges headlong into the realisation with the certitude of the goal and victory.

But to know that, one must stop being egoistic, being a separate person turned in on oneself and cut off from the supreme origin. That is what must be done: to cast off one’s ego. Then one can know the true goal – and this is the only way!

To cast off one’s ego, to let it fall off like a useless garment.

The result is worth the efforts that must be made. And then, one is not all alone on the way. One is helped, if one has trust.

If you have had even a second’s contact with the Grace – that marvellous Grace which carries you along, speeds you on the path, even makes you forget that you have to hurry – if you have had only a second’s contact with that, then you can strive not to forget. And with the candour of a child, the simplicity of a child for whom there are no complications, give yourself to that Grace and let it do everything.

What is necessary is not to listen to what resists, not to believe what contradicts – to have trust, a real trust, a confidence which makes you give yourself fully without calculating, without bargaining. Trust! The trust that says, “Do this, do this for me, I leave it to You.”

That is the best way.

– The Mother
CWM Vol. 9, pages 426-428

*( Title by the sender )

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

June 3, 2009 – To know how to remain silent*

Wednesday, June 3rd, 2009

When I found that pain was the reverse side & the training of delight,
I sought to heap blows on myself & multiply suffering in all my members;
for even God’s tortures seemed to me slow & slight & inefficient.
Then my Lover had to stay my hand & cry,
“Cease; for my stripes are enough for thee.”

Sri Aurobindo

(Thoughts and Aphorisms 496)

To know how to remain silent*

From the point of view of individual development and for those who are still at the beginning of the path, to know how to remain silent before what one does not understand is one of the things which would help most in the progress – to know how to remain silent, not only externally, without uttering a word, but also to know how to be silent within, so that the mind does not assert its ignorance with its usual presumptuousness, does not try to understand with an instrument that is incapable of understanding, that it may know its own weakness and open simply, quietly, waiting until the time has come for it to receive the light, because only the Light, the true Light, can give it understanding. It is not all that it has learnt nor all that it has observed nor all its so-called experience of life, it is something else which is completely beyond it. And until this something else – which is the expression of the Grace – manifests within it, if, very quietly, very modestly the mind remains silent and does not try to understand and, above all, to judge, things would go much faster.

The noise made by all the words, all the ideas in your head is so deafening that it prevents you from hearing the truth when it wants to manifest.

To learn to be quiet and silent…When you have a problem to solve, instead of turning over in your head all the possibilities, all the consequences, all the possible things one should or should not do, if you remain quiet with an aspiration for goodwill, if possible a need for goodwill, the solution comes very quickly. And as you are silent you are able to hear it.

When you are caught in a difficulty, try this method: instead of becoming agitated, turning over all the ideas and actively seeking solutions, of worrying, fretting, running here and there inside your head – I don’t mean externally, for externally you probably have enough common sense not to do that! but inside, in your head – remain quiet. And according to your nature, with ardour or peace, with intensity or widening or with all these together, implore the Light and wait for it to come.

In this way the path would be considerably shortened.

– The Mother
CWM Vol. 9, pages 423-424

*( Title by the sender )

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India