Freedom and Fatality
Can it be said in justification of one’s past that whatever has happened in one’s life had to happen?
Obviously, what has happened had to happen; it would not have been, if it had not been intended. Even the mistakes that we have committed and the adversities that fell upon us had to be, because there was some necessity in them, some utility for our lives. But in truth these things cannot be explained mentally and should not be. For all that happened was necessary, not for any mental reason, but to lead us to something beyond what the mind imagines. But is there any need to explain after all? The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is. But this does not mean that we are bound over to a blind acquiescence in Nature’s inexorable law. You can accept the past as a settled fact and perceive the necessity in it, and still you can use the experience it gave you to build up the power consciously to guide and shape your present and your future.
Is the time also of an occurrence arranged in the Divine Plan of things?
All depends upon the plane from which one sees and speaks. There is a plane of divine consciousness in which all is known absolutely, and the whole plan of things foreseen and predetermined. That way of seeing lives in the highest reaches of the Supramental; it is the Supreme’s own vision. But when we do not possess that consciousness, it is useless to speak in terms that hold good only in that region and are not our present effective way of seeing things. For at a lower level of consciousness nothing is realised or fixed beforehand; all is in the process of making. Here there are no settled facts, there is only the play of possibilities; out of the clash of possibilities is realised the thing that has to happen. On this plane we can choose and select; we can refuse one possibility and accept another; we can follow one path, turn away from another. And that we can do, even though what is actually happening may have been foreseen and predetermined in a higher plane.
The Supreme Consciousness knows everything beforehand, because everything is realised there in her eternity. But for the sake of her play and in order to carry out actually on the physical plane what is foreordained in her own supreme self, she moves here upon earth as if she did not know the whole story; she works as if it was a new and untried thread that she was weaving. It is this apparent forgetfulness of her own foreknowledge in the higher consciousness that gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are her pragmatic tools or devices, and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.
It may help you to understand if you take the example of an actor. An actor knows the whole part he has to play; he has in his mind the exact sequence of what is to happen on the stage. But when he is on the stage, he has to appear as if he did not know anything; he has to feel and act as if he were experiencing all these things for the first time, as if it was an entirely new world with all its chance events and surprises that was unrolling before his eyes.
Is there then no real freedom? Is everything absolutely determined, even your freedom, and is fatalism the highest secret?
Freedom and fatality, liberty and determinism are truths that obtain on different levels of consciousness. It is ignorance that makes the mind put the two on the same level and pit one against the other. Consciousness is not a single uniform reality, it is complex; it is not something like a flat plain, it is multidimensional. On the highest height is the Supreme and in the lowest depth is matter; and there is an infinite gradation of levels of consciousness between this lowest depth and the highest height.
In the plane of matter and on the level of the ordinary consciousness you are bound hand and foot. A slave to the mechanism of Nature, you are tied to the chain of Karma, and there, in that chain, whatever happens is rigorously the consequence of what has been done before. There is an illusion of independent movement, but in fact you repeat what all others do, you echo Nature’s world-movements, you revolve helplessly on the crushing wheel of her cosmic machine.
But it need not be so. You can shift your place if you will; instead of being below, crushed in the machinery or moved like a puppet, you can rise and look from above and by changing your consciousness you can even get hold of some handle to move apparently inevitable circumstances and change fixed conditions. Once you draw yourself up out of the whirlpool and stand high above, you see you are free. Free from all compulsions, not only you are no longer a passive instrument, but you become an active agent. You are not only not bound by the consequences of your action, but you can even change the consequences. Once you see the play of forces, once you raise yourself to a plane of consciousness where lie the origins of forces and identify yourself with these dynamic sources, you belong no longer to what is moved but to that which moves.
This precisely is the aim of Yoga, — to get out of the cycle of Karma into a divine movement. By Yoga you leave the mechanical round of Nature in which you are an ignorant slave, a helpless and miserable tool, and rise into another plane where you become a conscious participant and a dynamic agent in the working out of a Higher Destiny. This movement of the consciousness follows a double line. First of all there is an ascension; you raise yourself out of the level of material consciousness into superior ranges. But this ascension of the lower into the higher calls a descent of the higher into the lower. When you rise above the earth, you bring down too upon earth something of the above, — some light, some power that transforms or tends to transform its old nature. And then these things that were distinct, disconnected and disparate from each other — the higher in you and the lower, the inner and the outer strata of your being and consciousness — meet and are slowly joined together and gradually they fuse into one truth, one harmony.
It is in this way that what are called miracles happen. The world is made up of innumerable planes of consciousness and each has its own distinct laws; the laws of one plane do not hold good for another. A miracle is nothing but a sudden descent, a bursting forth of another consciousness and its powers — most often it is the powers of the vital — into this plane of matter. There is a precipitation, upon the material mechanism, of the mechanism of a higher plane. It is as though a lightning flash tore through the cloud of our ordinary consciousness and poured into it other forces, other movements and sequences. The result we call a miracle, because we see a sudden alteration, an abrupt interference with the natural laws of our own ordinary range, but the reason and order of it we do not know or see, because the source of the miracle lies in another plane. Such incursions of the worlds beyond into our world of matter are not very uncommon, they are even a constant phenomenon, and if we have eyes and know how to observe we can see miracles in abundance. Especially must they be constant among those who are endeavouring to bring down the higher reaches into the earth-consciousness below.
28 April 1929
“Freedom and fatality, liberty and determinism are truths that obtain on different levels of consciousness.” (The Mother).
What are these different levels of consciousness?
[…] I have already spoken to you of the different planes of consciousness. Well, on the material plane, purely material (when separated from the vital plane), it is an absolute mechanism where consequently all things are linked together; and as I was saying the other day, if you want to find the cause of one thing or what is the result of a thing, you will find another and yet another and you will make an entire tour round the universe. And it is like that, everything is absolutely mechanised. Only, in this purely material plane, there can intervene the vital plane, and it already does intervene in the vegetable kingdom. The vital plane has an altogether different determinism, its own particular determinism. But when you introduce the vital determinism into the determinism of the physical, that produces a kind of combination that changes everything. And above the vital plane there is the mental plane. The mental plane also has its own determinism where all things are linked together rigorously.
But that is the movement which could be called “horizontal”. If you take a vertical movement, the mind descending into the vital and the vital descending into the physical, you have there three determinisms that intervene and naturally produce something altogether different. And where the mind has intervened the determinism will necessarily be different from the one where it does not intervene; that is, in the higher animal life there is already a mental determinism which intervenes that is altogether different from the determinism of the vegetable plane.
Above these planes there are others — above each plane there are others, following one another right up to the highest plane. The highest plane is the plane of absolute freedom. If in your consciousness you are capable of passing through all these planes, so to say in a vertical line, and reaching the highest plane and, by means of this connection, of bringing down this plane of perfect freedom into the material determinisms, you change everything. And all the intermediaries change everything. Then because of the very changes from level to level, it gives altogether the appearance of complete freedom; for the intervention or descent of one plane into another has unforeseen consequences for the other plane, the lower plane. The higher plane can foresee, but the lower ones cannot. So, as these consequences are unforeseen, that gives altogether the impression of the unexpected and of freedom. And it is only if you remain consciously and constantly on the highest level, that is, in the supreme Consciousness, that there you can see that, at the same time, all is absolutely determined but also, because of the complexity of the interlinking of these determinisms, all is absolutely free. It is the Plane where there are no more contradictions, where all things are and are in harmony without contradicting one another.
[…] All will be unfolded in the universe, but in what order and in what way? There are decisions that are taken up there which escape our ordinary consciousness, and so it is very difficult to foresee. But there also, if you enter consciously and if you can be present up there…
How shall I explain that to you? All is there, absolute, static, eternal: but all that will be unrolled in the material world, naturally more or less one thing after another: for in the static existence all can be there, but in the becoming all becomes in time, that is, one thing after another. Well, what path will the unrolling follow? Up there is the domain of absolute freedom…. Who tells you that a sufficiently sincere aspiration, a sufficiently intense prayer is not capable of changing the path of the unrolling?
This means that all is possible.
Now, one must have a sufficient aspiration and a prayer that’s sufficiently intense. But that has been given to human nature. It is one of the marvellous gifts of grace given to human nature; only, one does not know how to make use of it.
This comes to saying that in spite of the most absolute determinisms in the horizontal line, if one knows how to cross all these horizontal lines and reach the highest Point of consciousness, one is able to make things change, things apparently absolutely determined. So you may call it by any name you like, but it is a kind of combination of an absolute determinism with an absolute freedom.[…]
I forgot to say in that book (perhaps I did not forget but just felt that it was useless to say it) that all these theories are only theories, that is, mental conceptions which are merely more or less imaged representations of the reality; but it is not the reality at all. When you say “determinism” and when you say “freedom”, you say only words and all that is only a very incomplete, very approximate and very weak description of what is in reality within you, around you and everywhere; and to be able to begin to understand what the universe is, you must come out of your mental formulas, otherwise you will never understand anything.
To tell the truth, if you live only a moment, just a tiny moment, of this absolutely sincere aspiration or this sufficiently intense prayer, you will know more things than by meditating for hours.
“The Supreme Consciousness … gives to the individual in the active life of the world his sense of freedom and independence and initiative. These things in him are Her pragmatic tools or devices and it is through this machinery that the movements and issues planned and foreseen elsewhere are realised here.”
These “things in him”, that is in the individual, are: the sense of freedom, independence and initiative. You know what independence is? It is precisely the freedom of choice. Independence means the freedom of choice and initiative means the fact of choosing. First of all, one feels that one is free; and then one feels that no one can prevent him from choosing; and finally one uses his freedom to choose and one decides. These are the three stages. So these three stages: the feeling that you are free, the idea that you are going to use your freedom for choosing and then the choice — these three things I call the pragmatic tools and devices.
I am sorry, my children, all this is said in a form a little too philosophical which I do not now approve of very much. I was obliged to speak a language which now appears to me a little too complicated. But what is to be done, it was like that. I was saying that these three things, the feeling of freedom, the will to choose and the choice made are the devices that Nature uses in us to make us act, otherwise we would not move.
If we did not have this illusion that we are free, this second illusion that we can use our freedom for choosing and the third illusion of choosing, well, we would not move. So Nature gives us these three illusions and makes us move, for she requires us to move.
She, with a capital S, I said it was the Supreme Consciousness, but in fact it is Nature and it is the trick of Nature; for the Supreme Consciousness has no tricks, it is Nature that has tricks. The Supreme Consciousness quite simply enters into all things with all her consciousness, because it is the consciousness: and with that She tries to make all this inconscience move towards consciousness, simply, without any tricks. She has no need of tricks, She is everywhere. She is at work everywhere and She puts consciousness into the inconscience. When you light a lamp in a dark room, as soon as you turn on the electricity, the room is no longer dark. As soon as you put consciousness in, there is no longer any unconsciousness. So that is what She does. Wherever She sees unconsciousness, She tries to enter. Sometimes the doors are locked, then it takes a little more time, but sometimes the doors open, then She rushes in immediately, the unconsciousness disappears and consciousness comes — without needing any tricks or any intermediaries. She becomes conscious. But material Nature, physical Nature is not like that, she is full of tricks; she makes you move all the time, she pulls the puppet strings; for her you are so many little dolls: she pulls the strings and makes them move. She puts all kinds of illusions in your head so that you may do the things she wants, without even your wanting it. She does not require that you should want it: she pulls the thread and you do it.
That is why we quarrel at times, but that’s something we do not say.
You have said here that we are “tied to the chain of Karma ”, but then sometimes when the Divine Grace acts, that contradicts…
Completely, the Divine Grace completely contradicts Karma; you know, It makes it melt away like butter that’s put in the sun.
That is what I was saying just now. What you have just told me is another way of speaking. I was putting myself in your place and asking: There you are, if you have an aspiration that’s sincere enough or a prayer that’s intense enough, you can bring down in you Something that will change everything, everything — truly it changes everything. An example may be given that is extremely limited, very small, but which makes you understand things very well: a stone falls quite mechanically; say, a tile falls; if it gets loose, it will fall, won’t it? But if there comes, for example, a vital or mental determinism from someone who passes by and does not want it to fall and puts his hand out, it will fall on his hand, but it will not fall on the ground. So he has changed the destiny of this stone or tile. It is another determinism that has come in, and instead of the stone falling on the head of someone, it falls upon the hand and it will not kill anybody. This is an intervention from another plane, from a conscious will that enters into the more or less unconscious mechanism.
So the consequences of Karma are not rigorous?
No, not at all. In all religions there are people who have said that, who have given such absolute rules, but I believe it was in order to substitute themselves for Nature and pull the strings. There is always this kind of instinct that wants to take the place of Nature and pull the strings of people. So they are told: “There is an absolute consequence of all that you do….” It is a concept necessary at a given moment of evolution to prevent people from being in a completely unconscious egoism, in a total unconsciousness of the consequences of what they do. There is no lack of people who are still like that, I believe it is the majority; they follow their impulses and do not even ask themselves whether what they have done is going to have any consequences for them and for others. So it is good that someone tells you straight, with a severe look: “Take care, that has consequences which will last for a very long time!” And then there are others who come and tell you: “You will pay for it in another life.” That, however, is one of those fantastic stories…. But it does not matter: this also can be for the good of people. There are other religions which tell you: “Oh! If you commit that sin, you will go to hell for eternity.” You can imagine!… So people have such a fright that it stops them a little, it gives them just a moment for reflection before obeying an impulse — and not always; sometimes the reflection comes afterwards, a little late.
It is not absolute. These are still mental constructions, more or less sincere, which cut things into small bits like that, quite neatly cut, and tell you: “Do this or do that. If it is not this, it will be that.” Oh! what a nuisance is this kind of life. And so people go mad, they are frightened! “Is it like that or rather this?” And they want it to be neither this nor that, what should they do? — They have only to climb to a higher storey. They must be given the key to open the door. There is a door to the staircase, a key is needed. The key, as I told you just now, is the sufficiently sincere aspiration or the sufficiently intense prayer. I said “or”, but I do not think it is “or”. There are people who like one better and others, the other. But in both there is a magical power, you must know how to make use of it.
There is something very beautiful in both, I shall speak to you about it one day, I shall tell you what there is in aspiration and what in prayer and why both of them are beautiful…. Some dislike prayer; if they entered deep into their heart, they would find it was pride worse than that, vanity. And then there are those who have no aspiration, they try and they cannot aspire; it is because they do not have the flame of the will, it is because they do not have the flame of humility.
Both are needed. There must be a very great humility and a very great will to change one’s Karma.
3 June 1953
The Journey of the Supreme
If one wants to state the problem in a way that’s more easily accessible to ordinary practical thinking, one could conceive that everything exists from all eternity, and therefore simultaneously, but that this total, simultaneous, eternal existence is like the property, the possession of a Consciousness which would take pleasure in travelling through its domains, find its joy in an almost infinite or anyway indefinite journey throughout all its domains, and would go like this from discovery to discovery of things which already exist, which have always existed… but which the Supreme had never visited. And the path he follows in his discovery could be an entirely free, unexpected, unforeseen path according to his choice of the moment, so that, although his whole domain is there from all eternity, existing for ever, he could visit it in an altogether unexpected, unpredictable way, and so open the door to all relationships and possibilities.
And it is also his own self-discovery, for this domain is himself; and a discovery which could be made according to immediate decisions, without a preconceived plan such as would be mentally thought out, with all the delight of complete freedom and of the unexpectedness of every second — an eternal journey within his own being.
Everything is absolutely determined, for everything is from all eternity, and yet the path traversed has a freedom and unpredictability which is also absolute.
And this is how there can exist simultaneously worlds which have no apparent relationship with each other, and which nevertheless coexist, but are discovered gradually and so give the impression of a new creation…. Seeing things in this way, one could easily understand that simultaneously with this physical world as we know it with all its imperfections, all its limitations, all its ignorance, there are one or several other worlds which exist in their own zones and are so different in nature from ours here, that for us they are as if non-existent, for we have no relation with them. But the moment the great eternal Voyage passes from this world to that, by the very fact of this passage of the eternal Consciousness, the link will necessarily be created, and the two worlds will gradually enter into relation with each other.
Truly speaking this is what is actually happening, and we can say with certainty that the supramental world already exists, but the time has come for it to become the object of the journey of the supreme Consciousness, and then, gradually, a conscious link will be formed between this world and that, and they will have a new relation as a result of this new orientation of the journey.
This explanation is as good as any other and perhaps it is easier to understand for people who are not metaphysicians…. At least, I like it!
Mother, you said that everything was absolutely determined; then where does personal effort come from?
I told you just a moment ago that the Great Traveller chooses at each instant the course of his journey, therefore it is an absolute freedom of choice, and this is what gives the universal unfolding that unpredictable air and that possibility of change, for the Supreme is entirely free to change his course if he wants to do so. On the contrary, this is absolute freedom. But everything is there, and since everything is there, everything is absolutely determined — it has always existed but it is discovered in an altogether unforeseen way. And in this discovery lies freedom.
You are taking a walk and, suddenly, well, you feel like going this way instead of that, so the course you take is completely new, but in the places you are going to, the things were already there, they existed and were therefore determined — but not your discovery.
Surely only a consciousness identified with the supreme Consciousness can have this feeling of absolute freedom. So long as you are not one with the supreme Consciousness, you necessarily have the impression or the feeling or idea that you are subject to the law of a higher Will, but the moment you are identified with this Will you are perfectly free.
This amounts to saying what Sri Aurobindo has always said: in union with the Supreme true freedom is realised.
5 February 1958
The Intervention of the Grace
If you see some catastrophe coming, can you, Mother, by your effort change it?
That depends upon the nature of the event. There are many things…. That depends also upon the level from which one sees. There is a plane where there are all the possibilities, and on that level, as there are all the possibilities, there is the possibility also of changing these possibilities. If a catastrophe is foreseen in that plane, one can have the power of preventing it also. In other cases, even though one is forewarned, one has no action upon the event. And yet there, it depends on the level from where one sees.
A case of this kind was reported to me once where the very seeing of a thing prevented it from happening. An American gentleman had arrived at one of those big American hotels where there are lifts (you do not go down a staircase, you take a lift to go up or come down); now, early in the morning just before getting up, he had a dream which he remembered well: he had seen a boy dressed as a lift-boy and making the same movement a lift-boy makes directing you to get in. He was there. And then, at the end of the movement, instead of a lift, there was a hearse! […] And the boy was signing to him to get into the carriage. When he came out of his room, the boy was there with the lift to take him down: exactly the same boy, the same face, the same dress, the same gesture. He remembered the hearse — he did not get into the lift. He said: “No, no!” and he walked down. And before he reached the ground floor, he heard a terrible noise and the lift had crashed down to the ground and all who were in it were killed. It was because of the dream that he had not got in, for he had understood.
Therefore in such a case when you have the vision, you can avert the catastrophe.
There are other cases, as I said, when you are simply forewarned.
You are forewarned. In reality, it is to help you to prepare within for what must come, so that you may take the right inner attitude to face the event. It is like a lesson telling you: “This is what it must teach you.” You cannot change the thing, but you can change your attitude and your inner reaction. Instead of having a bad reaction, a wrong attitude towards the experience that occurs, you have a good reaction, a good attitude, and you derive as much benefit as possible out of what has happened.
29 July 1953
People are not aware of the workings of the Grace except when there has been some danger, that is, when there has been the beginning of an accident or the accident has taken place and they have escaped it. Then they become aware. But never are they aware that if, for instance, a journey or anything whatever, passes without any accident, it is an infinitely higher Grace. That is, the harmony is established in such a way that nothing can happen. But that seems to them quite natural. When people are ill and get well quickly, they are full of gratitude; but never do they think of being grateful when they are well; and yet that is a much greater miracle!
23 December 1953
I have said somewhere, or maybe written, that no matter how great your faith and trust in the divine Grace, no matter how great your capacity to see it at work in all circumstances, at every moment, at every point in life, you will never succeed in understanding the marvellous immensity of Its Action, and the precision, the exactitude with which this Action is accomplished; you will never be able to grasp to what extent the Grace does everything, is behind everything, organises everything, conducts everything, so that the march forward to the divine realisation may be as swift, as complete, as total and harmonious as possible, considering the circumstances of the world.
As soon as you are in contact with It, there is not a second in time, not a point in space, which does not show you dazzlingly this perpetual work of the Grace, this constant intervention of the Grace.
And once you have seen this, you feel you are never equal to it, for you should never forget it, never have any fears, any anguish, any regrets, any recoils… or even suffering. If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness.
And that would be the best possible collaboration in the divine Work.
1 August 1956
“If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness.
“And that would be the best possible collaboration in the divine Work.” (The Mother)
The first condition is not very easy to realise. It is the result of a conscious growth, a constant observation and perpetual experience in life.
I have already told you this several times. When you are in a particular set of circumstances and certain events take place, these events often oppose your desire or what seems best to you, and often you happen to regret this and say to yourself, “Ah! how good it would have been if it were otherwise, if it had been like this or like that”, for little things and big things…. Then years pass by, events are unfolded; you progress, become more conscious, understand better, and when you look back, you notice — first with astonishment, then later with a smile — that those very circumstances which seemed to you quite disastrous or unfavourable, were exactly the best thing that could have happened to you to make you progress as you should have. And if you are the least bit wise you tell yourself, “Truly, the divine Grace is infinite.”
So, when this sort of thing has happened to you a number of times, you begin to understand that in spite of the blindness of man and deceptive appearances, the Grace is at work everywhere, so that at every moment it is the best possible thing that happens in the state the world is at that moment. It is because our vision is limited or even because we are blinded by our own preferences that we cannot discern that things are like this.
But when one begins to see it, one enters upon a state of wonder which nothing can describe. For behind the appearances one perceives this Grace — infinite, wonderful, all-powerful — which knows all, organises all, arranges all, and leads us, whether we like it or not, whether we know it or not, towards the supreme goal, that is, union with the Divine, the awareness of the Godhead and union with Him.
Then one lives in the Action and Presence of the Grace a life full of joy, of wonder, with the feeling of a marvellous strength, and at the same time with a trust so calm, so complete, that nothing can shake it any longer.
And when one is in this state of perfect receptivity and perfect adherence, one diminishes to that extent the resistance of the world to the divine Action; consequently, this is the best collaboration one can bring to the Action of the Divine. One understands what He wants and, with all one’s consciousness, adheres to His Will.
8 August 1956
The Determinism of Death
You have said: “One can neither hasten nor delay its hour.” But death comes if one stops progressing. So, if one progresses, one can put off the hour. Or does this mean that from one’s birth the day and the moment of death are predestined?
No. This is altogether something else and on another plane. I have written elsewhere that one dies only when one consents to die — which seems to contradict what I have said here. But this is the truth. I have told you this once already, I believe; in any case, I have written it somewhere. There are two points of view. Here I have taken quite an ordinary, material point of view, that of the physical consciousness. But I have explained somewhere that there are, as it were, different “layers of determinisms” in our being. The physical existence has a determinism; the vital existence has a determinism; the mental existence has a determinism; the higher mental, the psychic have a determinism. And then the higher existences have determinisms — the supramental existence has a determinism. And the determinism of everyone comes from the combination of all these determinisms (I am sure I have written this somewhere). If, for instance, at a given moment, when the entire physical determinism must necessarily bring death, you suddenly enter into contact with an extremely high determinism, like the supramental one, for example, and you succeed in joining the two, you change your physical determinism completely at that moment: death which had been determined by the physical determinism is abolished, and the conditions change and are pushed back.
I do not speak of this in that article [“The Fear of Death”]. I have taken a purely material point of view. I have given the example of people (and people who lived almost exclusively in their material consciousness, their physical consciousness, you understand, mental, vital and material), and who eagerly wanted to die from the time they were fifty — they lived to be eighty-seven! I have had an instance of that. I had another example the very opposite of this, of someone who ardently wanted to live very long, who felt that he had many very important things to do and that he must not die, and he took all kinds of precautions against that — and yet he died. There may be cases which seem contradictory, but that is only an appearance. There are explanations for all these things, they obey different laws. Here I have taken the purely material point of view.
If you do not make a higher determinism intervene, truly you can change nothing. That is the only way of changing your physical determinism. If you remain in your physical consciousness and want to change your determinism, you cannot… During the First War I knew a boy who had been told he would die of a shot (you know in war one dies easily), and he had even been given an approximate date. And that caused him such agony that he had succeeded in getting a long leave. He came to Paris on leave. He was an officer and had his pistol in his pocket. He jumped from a tram and fell down, the pistol went off and he was killed on the spot. He could not escape.
I could narrate any number of such examples to you. But this belongs to a single plane, the material plane — the purely material physical, mental and vital plane. It is only a higher knowledge and a contact with the higher planes and the descent of these higher planes into the physical plane, which can change circumstances. So too, if one succeeded in bringing down the supramental plane permanently into the physical life, physical life would be transformed, that is, it would change totally. But only on this condition.
10 March 1954
“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