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At the Feet of The Mother

10.5 “The Best Will Happen”

“Absolute faith —faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one’s will guided by the Divine Light sees as the thing to be done — kartavyam karma.” (Sri Aurobindo)

Faith that always what is for the best happens. We may for the moment not consider it as the best because we are ignorant and also blind, because we do not see the consequences of things and what will happen later. But we must keep the faith that if it is like that, if we rely on the Divine, if we give Him the full charge of ourselves, if we let Him decide everything for us, well, we must know that it is always what is best for us which happens. This is an absolute fact. To the extent to which you surrender, the best happens to you. This may not be in conformity with what you would like, your preference or desire, because these things are blind: it is the best from the spiritual point of view, the best for your progress, your development, your spiritual growth, your true life. It is always that. And you must keep this faith, because faith is the expression of a trust in the Divine and the full self-giving you make to the Divine. And when you make it, it is something absolutely marvellous. That’s a fact, these are not just words, you understand, it is a fact. When you look back, all kinds of things which you did not understand when they happened to you, you realise as just the thing which was necessary in order to compel you to make the needed progress. Always, without exception. It is our blindness which prevents us from seeing it.

6 October 1954


You say, “If one always had the feeling that it is the best that happens in all circumstances, one would not be afraid.” Is it really the best that happens in all circumstances?

It is the best, given the state of the world — it is not an absolute best.

There are two things: in a total and absolute way, at each moment, it is the best possible for the divine Goal of the whole; and for one who is consciously connected with the divine Will, it is the most favourable for his own divine realisation.

I believe this is the correct explanation.

For the whole, it is always, at every moment, what is most favourable for the divine evolution. And for the elements consciously linked with the Divine, it is the best for the perfection of their union.

Only you must not forget that it is constantly changing, that it is not a static best; it is a best which if preserved would not be the best a moment later. And it is because the human consciousness always has the tendency to preserve statically what it finds good or considers good, that it realises that it is unseizable. It is this effort to preserve which falsifies things.


I saw this when I wanted to understand the position of the Buddha who blamed the Manifestation for its impermanence; for him perfection and permanence were one and the same thing. In his contact with the manifested universe he had observed a perpetual change, therefore he concluded that the manifested world was imperfect and had to disappear. And change (impermanence) does not exist in the Unmanifest, hence the Unmanifest is the true Divine. It was by considering and concentrating on this point, that in fact I saw that his finding was right: the Manifestation is absolutely impermanent, it is a perpetual transformation.

But in the Manifestation, perfection consists in having a movement of transformation or an unfolding identical with the divine Movement, the essential Movement: whereas all that belongs to the inconscient or tamasic creation seeks to preserve exactly the very same existence instead of trying to last out through constant transformation.

That is why some thinkers have postulated that the creation was the result of an error. But one finds all possible concepts: perfect creation, then a “fault” which introduced error; the creation itself as a lower movement which must have an end since it had a beginning; then the Vedic concept, as Sri Aurobindo has explained it, of an unfolding or a progressive and infinite discovery — indefinite and infinite — of the All by Himself…. Naturally, all these, these are human interpretations. For the moment, as long as you express yourself in human terms, it is a human translation. But according to the initial position of the human translator (that is to say, whether it is the position which admits “original sin” or an “accident” in the creation or a supreme conscious Will from the beginning in a progressive unfolding), in the yogic attitude, the conclusions or “descents” are different…. There are Nihilists, Nirvanists, Illusionists; there are all the religions which admit the devil’s intervention under one form or another; then there is the pure Vedism which is the eternal unfolding of the Supreme in a progressive objectification. And according to taste, one places himself here, another there or elsewhere, with all the nuances between. But according to what Sri Aurobindo has felt to be the most total truth, according to this conception of a progressive universe, one is led to say that at every minute what happens is the best possible for the unfolding of the whole. It is absolutely logical. And I believe that all contradictions can arise only from a more or less pronounced tendency towards this or that, for one position or another. All who admit the intrusion of a “sin” or an “error” and the conflict resulting from it between forces which pull back and those which pull forward, may naturally contest the possibility. But one has to say that for him who is spiritually linked with the supreme Will or the supreme Truth, for him it is necessarily, at every instant, the best that happens for his personal realisation. In all instances it is like that. An unconditional best can be admitted only by one who sees the universe as an unrolling, as the Supreme’s self-awareness of Himself.


To tell you the truth, all these things are of no importance; for that which is, goes in every way entirely and absolutely beyond everything that human consciousness can think about it. It is only when you are no longer human that you know; but as soon as this knowledge is expressed, human limits reimpose themselves and then you cease to know.

This is incontestable.

And because of this incapacity, there is a kind of futility also in wanting to reduce the problem altogether to something which human reason can understand. In this case it is very wise to say like someone I knew: “We are here, we have a work to do, and what is needed is to do it as well as we can, without worrying about the why and how.” Why is the world as it is?… When we are capable of understanding, we shall understand.

From the practical point of view, this is evident.

Only, each one takes a position…. I have all the examples here. I have a sample collection of all attitudes and see very clearly their reactions. I see the same Force — the same, one Force — acting in this sample collection and producing naturally different effects; but these “different” effects, to a deeper vision, are very superficial: it is only “It pleases them to think in this way, that’s all, it just pleases them to think thus.” But as a matter of fact, the inner journey, the inner development, the essential vibration is not affected — not at all. One aspires with all his heart for Nirvana, another aspires with all his will for the supramental manifestation, and in both of them the vibratory result is almost the same. And it is a whole mass of vibrations which is prepared more and more to… to receive what must be.

There is a state, a state essentially pragmatic, spiritually pragmatic, in which of all human futilities, the most futile is metaphysics.

14 March 1951

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