Evolution is not an universal law — Sri Aurobindo

Evolution is not an universal law, it is a particular process, nor as a process has it any very wide applicability. Some would affirm that every particle of matter in the universe is bound to evolve life, mind, an individualised soul, a finally triumphant spirit. The idea is exhilarating, but impossible. There is no such rigid law, no such self-driven & unintelligent destiny in things. In the conceptions of the Upanishads Brahman in the world is not only Prajna, but Ishwara. He is not subject to law, but uses process. It is only the individual soul in a state of ignorance on which process seems to impose itself as law. Brahman on the other hand has an omnipotent power of selection and limitation. He is not bound to develop self-conscious individuality in every particle of matter, nor has He any object in such a colossal and monotonous application of one particular movement of things. He has nothing to gain by evolving, nothing to lose by not evolving. For to Him all being is only a play of His universal self-consciousness, the will so to exist the only reason of this existence and its own pleasurability its only object in existence. In that play He takes an equal delight in all, He is sama in ananda—an equal delight in the evolved state, the unevolved & the evolving. He is equal also in Being; when He has evolved Himself in the perfect man, He is no more than He already was in the leaf & clod. To suppose that all existence has one compelling purpose of growth, of progress, of consummation is to be guilty of the Western error and misunderstand the nature of being. Existence is already consummate, all change & variety in it is for delight, not for a gain or a development. The Vedantist cannot admit that anything is really developed in the sense of something new emerging into existence by whatever combination or accident which had no previous being. Nasato vidyate bhavah. That which was not cannot come into existence. The play of Brahman is not in its real nature an evolution, but a manifestation, it is not an adding of something that was wanting or a developing of something that was non-existent, but merely a manifesting of something that was hidden. We are already what we shall become. That which is still future in matter, is present in spirit.

Sri Aurobindo

CWSA – Vol 18, pg 414

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The Goal — Sri Aurobindo

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The Divine Presence is living consciously in us

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April 24th Darshan

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The Divine is seated within — Mother

I am always seated in your heart, consciously living in you.

2 September 1935

Open your heart and you will find me already there.

Don’t be restless, remain quietly concentrated in your heart and you will find me there.

1 October 1935

Go deep inside the temple and you will find me there.

11 February 1938

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What is mastery — Mother

    Mastery means the knowledge of’ how to deal with certain vibrations ; if you have the knowledge of handling these vibrations, you have the mastery. And the best field of experimentation is yourself. You have this mastery first of all in yourself, and having it in yourself you can transmit its vibration into others or create this vibration in them to the extent you are able to identify yourself with them. But if you are not able to handle this vibration in yourself, how can you handle it in others ? You can, through a word, through an influence, encourage them to do what is necessary in order to learn self-mastery, but you cannot master them directly.

To master something, a movement, is simply, by your presence, without a word or explanation, to replace the wrong vibration by the right vibration. It is this which constitutes the power of mastery; not speaking or explaining. With the word and the explanation, and even with a certain emanation of force, you can have an influence over someone, but you cannot master the movement. The mastery over the movement means the capacity to set against the vibration of this movement, a vibration that is stronger and more true and that can put a stop to the other vibration.

I will give you a very easy example. Two persons are quarrelling before you. Not only are they quarrelling but they are about to come to blows. You explain to them that it is not a thing to be done, you give them good reasons so that they may stop and they do stop. You would have had an influence upon them. But if simply you stand before them, you look at them and put forward a vibration of peace, calm, tranquillity without uttering a single word, without any explanation, the other vibration can exist no more, it falls by itself. That is mastery.

It is the same thing for the cure of ignorance. If you need words to explain something, it is not the true knowledge. If I have to utter all that I utter in order to make you understand me, it is not mastery, it is simply an influence that I am able to exercise upon your intelligence and help you to understand, awaken in you the desire to know, to discipline yourself etc. But if I am not able by simply looking at you, without saying a word, to put into you the light that will make you understand, then I would not have mastered the state of ignorance. You understand ? (The questioner makes a sign of yes). Good.

CWM, Vol 8 pg 351.

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The right attitude — Sri Aurobindo

Everyone who is turned to the Mother is doing my Yoga. It is a great mistake to suppose that one can “do” the Purna Yoga―i.e. carry out and fulfil all the sides of the Yoga by one’s own effort. No human being can do that. What one has to do is to put oneself in the Mother’s hands and open oneself to her by service, by bhakti, by aspiration; then the Mother by her light and force works in him so that the sadhana is done. It is a mistake also to have the ambition to be a big Puma Yogi or a supramental being and ask oneself how far have I got towards that. The right attitude is to be devoted and given to the Mother and to wish to be whatever she wants you to be. The rest is for the Mother to decide and do in you.


April 1935
Sri Aurobindo, The Mother with Letters on The Mother: Opening to the Mother and the Integral Yoga

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Message on Mother’s 144th birth anniversary.

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Learning to listen within — Mother

Below is a response from the Mother to a letter from a disciple. Though meant for the disciple, it is universal in its appeal and can be taken as a powerful reminder to all seekers that the Divine Inhabitant is to be sought, discovered, and communicated with within.

My dear child,

All your letters are answered, but in the silence of your heart; you must learn to hear the answers there and not through the mouth of others. All help is given to you always, but you must learn to receive it in the silence of your heart and not through exterior means. It is in the silence of your heart that the Divine will speak to you and will guide you and will lead you to your goal.

But for that you must have full faith in the Divine Grace and Love.

Mother

18 January 1962

Words of the Mother Vol 13

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Why am I here — Mother

Q: Are Divine Love and Grace the same thing ?

Mother: Essentially, all things are the same. In its essence everything is the same, it is a phenomenon of consciousness; but Love can exist without Grace and Grace can exist without Love. But for the human consciousness all manifestation of Grace is a manifestation of the supreme Love, inevitably. Only it goes beyond human consciousness.


Q: How can one become conscious of Divine Love and an instrument of its expression ?

Mother: First, to become conscious of anything whatever, you must will it. And when I say “will it”, I don’t mean saying one day, “Oh! I would like it very much”, then two days later completely forgetting it. To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, “Ah! How I wish to be conscious of Divine Love, how I wish to manifest Divine Love…” Note, I don’t know how many millions of times one feels within a little quivering of human instinct and imagines that if one had at one’s disposal Divine Love, great things could be accomplished, and one says, “I am going to try and find Divine Love and we shall see the result.” This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure Divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that…yes, one can have the feeling of grace, but it is with difficulty that one feels Love.

Q: But, then, can it be said that the psychic vibration is the vibration of Divine Love ?

Mother: Each one of you should be able to get into touch with your own psychic being, it is not an inaccessible thing. Your psychic being is there precisely to put you in contact with the divine forces. And if you are in contact with your psychic being, you begin to feel, to have a kind of perception of what Divine Love can be. As I have just said, it is not enough that one morning you wake up saying, “Oh ! I would like to be in contact with Divine Love”, – it is not like that. If, through a sustained effort, a deep concentration, a great forgetfulness of self, you succeed in coming into touch with your psychic being, you will never dream of thinking, “Oh ! I would like to be in contact with Divine Love” you are in a state in which everything appears to you to be this Divine Love and nothing else. And yet it is only a covering, but a covering of a beautiful texture.

Q: So, Divine Love need not be sought and known apart from the psychic being ?

Mother: No, find your psychic being and you will understand what divine Love is. Do not try to come into direct contact with divine Love because this will yet again be a vital desire pushing you; you will perhaps not be aware of it, but it will be a vital desire.

You must make an effort to come into touch with your psychic being, to become aware and free in the consciousness of your psychic being, and then, quite naturally, spontaneously, you will know what Divine Love is.

Q: The fact of being born with a psychic being and upon earth which is a spiritual symbol proves that we have each one of us a great responsibility, doesn’t it ?

Mother: Surely. One has a big responsibility, it is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of development; otherwise it could be said that it is the whole earth which has the responsibility. The more conscious and individualised one becomes, the more should one have the sense of responsibility. But this is what happens at a given moment; one begins to think that one is here not without reason, without purpose. One realises suddenly that one is here because there is something to be done and this something is not anything egoistic. This seems to me the most logical way of entering upon the path – all of a sudden to realise, “Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness – what is it ?”

Generally, it seems to me that this is the first question one should put to oneself: “Why am I here ?”

I have seen this in children, even in children of five or six: “Why am I here, why do I live?” And then to search, with whatever consciousness is available, with a very little bit of consciousness: why am I here, for what reason ?

This seems to me the normal starting-point.

CWMCE Questions and Answers Volume 4, Page 240

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