Five aids for inner growth - gleanings from the Works of Sri Aurobindo & the Mother. Compiled by Dr. A. S. Dalal.
Integral Yoga
THEME/S
Pain and grief are Nature's reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickerings. It is this secret which forms the attraction for the soul of the great ordeals, sufferings and fierce experiences of life which the nervous mind in us shuns and abhors.166
SRI AUROBINDO
When, in your life, you meet with a hardship, take it as a Grace from the Lord and, indeed, it will become so.167
THE MOTHER
For those who have given themselves to the Divine each difficulty that confronts them is the assurance of a new progress and thus must be taken as a gift from the Grace.168
When difficulties besiege you, know that the Divine Grace is with you.169
In any case and whatever happens, always consider events as a gift from the Divine Grace which is leading you by swift paths towards the spiritual goal of your life.170
. There is a state in which one realises that the effect of things, Circumstances, all the movements and actions of life on the consciousness depends almost exclusively upon one's attitude to these things. There is a moment when one becomes sufficiently conscious to realise that things in themselves are truly neither good nor bad: they are such only in relation to us; their effect on us depends absolutely upon the attitude we have towards them. The same thing, identically the same, if we take it as a gift of God, as a divine grace, as the result of the full Harmony, helps us to become more conscious, stronger, more true, while if we take it - exactly the very same circumstance - as a blow from fate, as a bad force wanting to affect us, this constricts us, weighs us down and takes away from us all consciousness and strength and harmony. And the circumstance in itself is exactly the same - of this, I wish all of you had this experience, for when you have it, you become master of yourself. Not only master of yourself but, in what concerns you, master of the circumstances of your life.171
Are illnesses tests in the Yoga?
Tests? Not at all.
You are given an illness purposely to make you progress? Surely it is not like that. Actually, you may turn the thing round and say that there are people whose aspiration is so constant, whose goodwill so total that whatever happens to them they take as a trial on the path to make progress. I knew people who, whenever they fell ill, took that as a proof of the Divine Grace to help them to progress. They told themselves: it is a good sign, I am going to find out the cause of my illness and I shall make the necessary progress. I knew a few of this kind and they moved on magnificently. There are others, on the contrary, who, far from making use of the thing, let themselves fall flat on the ground. So much the worse for them.
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But the true attitude when one is ill, is to say: "There is something that is not all right; I am going to see what it is." You must never think that the Divine has purposely sent an illness, for that would truly be a very undesirable Divine!172
for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to o_bstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping-stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very
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common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul. ... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.173
You have been put upon earth, in a physical body, with a definite aim, which is to make this body as conscious as possible, make it the most perfect and most conscious instrument of the Divine. He has given you a certain amount of substance and of matter in all the domains - mental, vital and physical - in proportion to what He expects from you, and all the circumstances around you are also in proportion to what He expects of you, and those who
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tell you, "My life is terrible, I lead the most miserable life in the world", are donkeys! Everyone has a life appropriate to his total development, everyone has experiences which help him in his total development, and everyone has difficulties which help him in his total realisation. 174
The nature of your difficulty indicates the nature of the victory you will gain, the victory you will exemplify in Yoga. Thus, if there is persistent selfishness, it points to a realisation of universality as your most prominent achievement in the future. And, when selfishness is there, you have also the power to reverse this very difficulty into its opposite, a victory of utter wideness.
When you have something to realise, you will have in you just the characteristic which is the contradiction of that something. Face to face with the defect, the difficulty, you say, "Oh, I am like that! How awful it is!" But you ought to see the truth of the situation. Say to yourself, "My difficulty shows me clearly what I have ultimately to represent. To reach the absolute negation of it, the quality at the other pole - this is my mission."
Even in ordinary life, we have sometimes the experience of contraries. He who is very timid and has no courage in front of circumstances proves capable of bearing the most!
To one who has the aspiration for the Divine, the difficulty which is always before him is the door by which he will attain God in his own individual manner: it is his particular path towards the Divine Realisation.
There is also the fact that if somebody has a hundred difficulties it means he will have a tremendous realisation - provided, of course, there are in him patience and endurance and he keeps the aspiring flame of Agni burning against those defects.
And remember: the Grace of the Divine is generally proportioned to your difficulties.175
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If human beings did not suffer, perhaps they would never make any progress. Aspiration is quite lukewarm when one is perfectly satisfied.176
Difficulties are sent to us exclusively to make the realisation more perfect.
Each time we try to realise something and meet with a resistance or an obstacle or even a failure - what seems to be a failure - we should know, we should never forget that it is exclusively, absolutely, so that the realisation may be more perfect.
So this habit of cringing, of getting discouraged or even of feeling uncomfortable, or of abusing yourself and telling yourself: "There! Again I have made a mistake" - all that is absolute foolishness.
Simply tell yourself: "We don't know how to do things as they ought to be done; well, they are being done for us, come what may!" And if we could see to what extent all that seems to be, yes, a difficulty, a mistake, a failure, an obstacle - all that is just to help us, so that the realisation may be more perfect.
Once you know that, everything becomes easy. 177
For the aspirant and the "sadhak", all that comes in his life comes to help him to know the Truth and to live it.178
Be absolutely convinced that everything that happens, happens in order to give us precisely the lesson we needed, and if we are sincere in the "sadhana", the lesson should be accepted with joy and gratitude.179
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If truly you love the Divine, prove it by remaining quiet and peaceful. All that comes to each one in life, comes from the Divine to teach us a lesson, and if we take it in the right spirit, we make rapid progress.
Try to do so.180
The Grace is something that pushes you towards the goal to be attained. Do not try to judge it by your mind, you will not get anywhere, because it is something formidable which is not explained through human words or feelings. When the Grace acts, the result may or may not be pleasant - it takes no account of any human value, it may even be a catastrophe from the ordinary and superficial point of view. But it is always the best for the individual. It is a blow that the Divine sends so that progress may be made by leaps and bounds. The Grace is that which makes you march swiftly towards the realisation.181
Shocks and trials always come as a divine grace to show us the points in our being where we fall short and the movements in which we turn our back on our soul by listening to the clamour of our mental being and vital being.
If we know how to accept these spiritual blows with due humility, we are sure to cover a great distance at a single bound.182
Each time you receive a blow from life, tell yourself immediately, "Ah, I have to make a progress"; then the blow becomes a blessing. Instead of tucking your head between your shoulders, you lift it up with joy and you say, "What is it I have to learn? I want to know. What is it I have to change? I want to know." This is what you should do.183
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Men labour only after success and if they are fortunate enough to fail, it is because the wisdom and force of Nature overbear their intellectual cleverness. God alone knows when and how to blunder wisely and fail effectively.Distrust the man who has never failed and suffered; follow not his fortunes, fight not under his banner. - Sri Aurobindo, Thoughts and Aphorisms
Certain essential qualities can only develop through suffering and difficulties. Men run away from them in their ignorance, but the Supreme Lord imposes them on those He has chosen to represent Him on earth in order to hasten their development - for he is the Supreme Wisdom.184
The difficulties come always to make us progress. The greater the difficulty, the greater can be the progress.
Be confident and endure.185
Difficulties come because there are possibilities in you. If in life everything was easy, then it would be a life of nothing. Because difficulties come on your way it shows you have possibilities. Do not be afraid.186
... the more psychic one is, usually, the more difficulties he has. Only, one is armed to face the difficulties. But the more psychic one is, the more is he in contradiction with the present state of the world. So when one is in opposition with something, the result is
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difficulties. And I have noticed that most often those who have many difficulties are those who are in a more or less close contact with their psychic being. If you want to speak about outer circumstances - I am not speaking of the character, that's quite different, but of outer circumstances - the people who have to struggle most and would have most reason to suffer are those who have a very developed psychic being.
First, the development of the psychic being has a double result which is concomitant. That is, with the development of the psychic being, the sensitivity of the being grows. And with the growth of sensitivity there is also the growth of the capacity for suffering; but there is the counterpart, that is, to the extent to which one is in relation with the psychic being, one faces the circumstances of life in an altogether different way and with a kind of inner freedom which makes one capable of withdrawing from a circumstance and not feeling the shock in the ordinary way. You can face the difficulty or outer things with calm, peace, and a sufficient inner knowledge not to be troubled. So, on one side you are more sensitive and on the other you have more strength to deal with the sensitivity.187
... when you live in an ordinary consciousness, and to the extent you remain on a certain plane which is a combination of the most material mind, vital, physical, that is, the ordinary plane of life, you are subject to the determinism of this plane and it is this subjection to the determinism of this plane which puts you exactly in these conditions, for you have deep within you something which aspires for another life but doesn't yet know how to live that other life, and which pushes from inside in order to get the conditions necessary for this other life. These are inner conditions, they are not outer conditions. But this takes its support on outside obstacles in order to strengthen itself in its will to progress; and so, if you look at it from within, you can even say that it is you yourself who create the difficulties to help you to go forward.188
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All these difficulties should be faced in a more quiet and less egoistic spirit.
This yoga is a spiritual battle; its very attempt raises all sorts of adverse forces and one must be ready to face difficulties, sufferings, reverses of all sorts in a calm unflinching spirit.
The difficulties that come are ordeals and tests and if one meets them in the right spirit, one comes out stronger and spiritually purer and greater.
No misfortune can come, the adverse forces cannot touch or be victorious unless there is some defect in oneself, some impurity, weakness or, at the very least, ignorance. One should then seek out this weakness in oneself and correct it.
When there is an attack from the human instruments of adverse forces, one should try to overcome it not in a spirit of personal hatred or anger or wounded egoism, but with a calm spirit of strength and equanimity and a call to the Divine Force to act. Success or failure lies with the Divine.189
When there is something in the nature that has to be got over, it is always drawing on itself incidents that put it to the test till the sadhak has overcome and is free. At least it is a thing that often happens especially if the person is making a sincere effort to overcome. One does not always know whether it is the hostiles who are trying to break the resolution or putting it to the test (for they claim the right to do it) or whether it is, let us say, the gods who are doing it so as to press and hasten the progress or insisting on the surety and thoroughness of the change aspired after. Perhaps it helps most when one can take it from the latter standpoint.190
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The difficulties are for the strong, and help to make them stronger.191
Our ordeals never exceed our capacity of resistance.192
Difficulties are always blessings if we know how to face them.193
Be grateful for all ordeals, they are the shortest way to the Divine.194
O Misfortune, blessed be thou; for through thee I have seen the face of my Lover. - Sri Aurobindo, Thoughts and Aphorisms
If through misfortune one sees the face of God, then it is no longer misfortune, is it?
Obviously, far from being a misfortune, it is a blessing. And this is precisely what Sri Aurobindo means.
When things happen which are not what we expect, what we hope for, what we want, which are contrary to our desires, in our ignorance we call them misfortunes and lament. Bµt if we were to become a little wiser and observe the deeper consequences of the e very same events, we would find that they are leading us rapidly towards the Divine, the Beloved; whereas easy and pleasant circumstances encourage us to dally on the path, to stop along the way to pluck the flowers of pleasure which present themselves to us and which we are too weak or not sincere enough to reject
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resolutely, so that our march forward is not delayed.
One must already be very strong, very far along the way, to be able to face success and the little enjoyments it brings without giving way. Those who can do this, those who are strong, do not run after success; they do not seek it, and accept it with indifference. For they know and appreciate the value of the lashes given by unhappiness and misfortune.
But ultimately the true attitude, the sign and proof that we are near the goal, is a perfect equality which enables us to accept success and failure, fortune and misfortune, happiness and sorrow with the same tranquil joy; for all these things become marvellous gifts that the Lord in his infinite solicitude showers upon us.195
The egoism, desires, faults of the nature are in everybody very much the same. But once one begins to be conscious of them and has the will to be free, then one has only to keep that will and there will be no real danger. For when one begins to be conscious in the way you have begun and something from within raises up all that was hidden, it means that the Mother's grace is on your nature and her force is working and your inner being is aiding the Mother's force to get rid of all these things. So you must not be sorrowful or discouraged or fear anything but look steadily at all that comes out and have the will that it should go completely and forever. With the Mother's force working and the psychic being supporting the force, all can be done and all will surely be done.196
When you want to make a progress, the difficulty you wished to conquer increases tenfold in importance and intensity in your consciousness. You have only to persevere. That is all; it will pass away.197
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One is aware of one's difficulties only insofar as one can change them and at the moment when one can make the change.198
You are quite right - that is the way you must take it, that here is an opportunity given to you for overcoming this stumbling-block in the nature. When one does sadhana it is constantly seen that so long as there is an important defect somewhere, circumstances so happen that the occasion comes for the defect to rise until it is thrown out of the being. If one can take the coming of these circumstances clairvoyantly as a call and an opportunity for conquering the defect, then one can progress very quickly.199
When some weakness comes up you should take it as an opportunity to know what is still to be done and call down the strength into that part. Despondency is not the right way to meet it.200
With the touch of the divine Grace, how do difficulties become opportunities for progress?
Opportunities for progress? Yes! Well, this is something quite obvious. You have made a big mistake, you are in great difficulty: then, if you have faith, if you have trust in the divine Grace, if you really rely on It, you will suddenly realise that it is a lesson, that your difficulty or mistake is nothing else but a lesson and that it comes to teach you to find within yourself what needs to be changed, and with this help of the divine Grace you will discover in yourself
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what has to be changed. And you will change it. And so, from a difficulty you will have made great progress, taken a considerable leap forward. This, indeed, happens all the time. Only, you must be truly sincere, that is, rely on the Grace and let It work in you - not like this: one part of you asking to be helped and another resisting as much as it can, because it doesn't want to change ... this is the difficulty.201
It very often happens that when there is an exceptional power like this in the nature, there is found in the exterior being some contrary element which opens it to a quite opposite influence. It is this that makes the endeavour after a spiritual life so often a difficult struggle: but the existence of this kind of contradiction even in an intense form does not make that life impossible. Doubt, struggle, efforts and failures, lapses, alternations of happy and unhappy or good and bad conditions, states of light and states of darkness are the common lot of human beings. They are not created by yoga or by the effort after perfection; only, in yoga one becomes conscious of their movements and their causes instead of feeling them blindly, and in the end one makes one's way out of them into a clearer and happier consciousness. The ordinary life remains to the last a series of troubles and struggles, but the sadhak of the yoga comes out of the trouble and struggle to a ground of fundamental serenity which superficial disturbances may still touch but cannot destroy, and, finally, all disturbance ceases altogether.
Even the experience which so alarms you, of states of consciousness in which you say and do things contrary to your true will, is not a reason for despair. It is a common experience in one form or another of all who try to rise above their ordinary nature. Not only those who practise yoga, but religious men and even those who seek only a moral control and self-improvement are confronted with this difficulty. And here again it is not the yoga or the effort after perfection that creates this condition, - there are contradictory elements in human nature and in every human
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being through which he is made to act in a way which his better mind disapproves. This happens to everybody, to the most ordinary men in the most ordinary life. It only becomes marked and obvious to our minds when we try to rise above our ordinary external selves, because then we can see that it is the lower elements which are being made to revolt consciously against the higher will. There then seems to be for a time a division in the nature, because the true being and all that supports it stand back and separate from these lower elements. At one time the true being occupies the field of the nature, at another the lower nature used by some contrary Force pushes it back and seizes the ground, - and this we now see, while formerly the thing happened but the nature of the happening was not clear to us. If there is the firm will to progress, this division is overpassed and in the unified nature, unified around that will, there may be other difficulties, but this kind of discord and struggle will disappear. I have written so much on this point because I think you have been given the wrong idea that it is the yoga which creates this struggle and also that this contradiction or division in the nature is the sign of an unfitness or impossibility to go through to the end. Both ideas are quite incorrect and things will be easier if you cast them out of your consciousness altogether.202
As for the two natures, it is only one form of the perpetual duality in human nature from which nobody escapes, so universal that many systems recognize it as a standing feature to be taken account of in their discipline, two Personae, one bright, one dark, in every human being. If that were not there, yoga would be an easy walk-over and there would be no struggle. But its presence is not any reason for thinking that there is unfitness; the obstinacy of the worldly element is also not a reason, for it is always obstinate in its very nature. It is like the Germans in their trenches, falling back and digging themselves in for a new mass attack, every time they are baffled. But for all that, if the bright Person is equally determined not to be satisfied without the crown of light, if it is strong enough to make the being unable to rest content in lesser things,
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then that is the sign that the being is called, one of the elect in spite of outward appearances and its own doubts and despairs - who has them not, not even a Christ or a Buddha is without them - and that the inner spirit will surely win in the end. There is no cause for any apprehension on that score.203
What you say about the "Evil Persona" interests me greatly as it answers to my consistent experience that a person greatly endowed for the work has, always or almost always, - perhaps one ought not to make a too rigid universal rule about these things - a being attached to him, sometimes appearing like a part of him, which is just the contradiction of the thing he centrally represents in the work to be done. Or, if it is not there at first, not bound to his personality, a force of this kind enters into his environment as soon as he begins his movement to realise. Its business seems to be to oppose, to create stumblings and wrong conditions, in a word, to set before him the whole problem of the work he has started to do. It would seem as if the problem could not, in the occult economy of things, be solved otherwise than by the predestined instrument making the difficulty his own. That would explain many things that seem very disconcerting on the surface.204
If you look at yourself carefully, you will see that one always carries in oneself the opposite of the virtue one has to realise (I use "virtue" in its widest and highest sense). You have a special aim, a special mission, a special realisation which is your very own, each one individually, and you carry in yourself all the obstacles necessary to make your realisation perfect. Always you will see th_at within you the shadow and the light are equal: you have an ability, you have also the negation of this ability. But if you disc_overa very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to realise the other.
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This is a fact very little spoken about, but one of capital importance. And if you observe carefully you will see that it is always thus with everyone. This leads us to statements which are paradoxical but absolutely true; for instance, that the greatest thief can be the most honest man (this is not to encourage you to steal, of course!) and the greatest liar can be the most truthful person. So, do not despair if you find in yourself the greatest weakness, for perhaps it is the sign of the greatest divine strength. Do not say, "I am like that, I can't be otherwise." It is not true. You are "like that" because, precisely, you ought to be the opposite. And all your difficulties are there just so that you may learn to transform them into the truth they are hiding.
Once you have understood this, many worries come to an end and you are very happy, very happy. If one finds one has very black holes, one says, "This shows I can rise very high", if the abyss is very deep, "I can climb very high." It is the same from the universal point of view; to use the Hindu terminology so familiar to you, it is the greatest Asuras who are the greatest beings of Light. And the day these Asuras are converted, they will be the supreme beings of the creation. This is not to encourage you to be asuric, you know, but it is like that - this will widen your minds a little and help you to free yourself from those ideas of opposing good and evil, for if you abide in that category, there is no hope.205
Pain and grief are Nature's reminder to the soul that the pleasure it enjoys is only a feeble hint of the real delight of existence. In each pain and torture of our being is the secret of a flame of rapture compared with which our greatest pleasures are only as dim flickerings. It is this secret which forms the attraction for the soul of the great ordeals, sufferings and fierce experiences of life which the nervous mind in us shuns and abhors.
- Sri Aurobindo, Thoughts and Glimpses
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Quite naturally we ask ourselves what this secret is, towards which pain leads us. For a superficial and imperfect understanding, one could believe that it is pain which the soul is seeking. Nothing of the kind. The very nature of the soul is divine Delight, constant, unvarying, unconditioned, ecstatic; but it is true that if one can face suffering with courage, endurance, an unshakable faith in the divine Grace, if one can, instead of shunning suffering when it comes, enter into it with this will, this aspiration to go through it and find the luminous truth, the unvarying delight which is at the core of all things, the door of pain is often more direct, more immediate than that of satisfaction or contentment.
I am not speaking of pleasure because pleasure turns its back constantly and almost completely on this profound divine Delight.
Pleasure is a deceptive and perverse disguise which turns us away from our goal and we certainly should not seek it if we are eager to find the truth. Pleasure vaporises us; it deceives us, leads us astray. Pain brings us back to a deeper truth by obliging us to concentrate in order to be able to bear it, be able to face this thing that crushes us. It is in pain that one most easily finds the true strength again, when one is strong. It is in pain that one most easily finds the true faith again, the faith in something which is above and beyond all pain.
When one enjoys oneself and forgets, when one takes things as they come, tries to avoid being serious and looking life in the face, in a word when one seeks to forget, to forget that there is a problem to solve, that there is something to find, that we have a reason for existence and living, that we are not here just to pass our time and go away without having learnt or done anything, then one really wastes one's time, one misses the opportunity that has been given to us, this - I cannot say unique, but marvellous opportunity for an existence which is the field of progress, which is the moment in eternity when you can discover the secret of life; for this physical, material existence is a wonderful opportunity, a possibility given to you to find the purpose of life, to make you advance one step towards this deeper truth, to make you discover
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this secret which puts you into contact with the eternal rapture of the divine life.
Silence
I have already told you many a time that to seek suffering and pain is a morbid attitude which must be avoided, but to run away from them through forgetfulness, through a superficial, frivolous movement, through diversion, is cowardice. When pain comes, it comes to teach us something. The quicker we learn it, the more the need for pain diminishes, and when we know the secret, it will no longer be possible to suffer, for that secret reveals to us the reason, the cause, the origin of suffering, and the way to pass beyond it.
The secret is to emerge from the ego, get out of its prison, unite ourselves with the Divine, merge into Him, not to allow anything to separate us from Him. Then, once one has discovered this secret and realises it in one's being, pain loses its justification and suffering disappears. It is an all-powerful remedy, not only in the deeper parts of the being, in the soul, in the spiritual consciousness, but also in life and in the body.206
Here, you have said: "Whether Thou choosest for me life or death, happiness or sorrow, pleasure or suffering, all that comes to me from Thee will be welcome."*
* RADHA's PRAYER
O Thou whom at first sight I knew for the Lord of my being and my God, receive my offering.
Thine are all my thoughts, all my emotions, all the sentiments of my heart, all my sensations, all the movements of my life, each cell of my body, each drop of my blood. I am absolutely and altogether Thine, Thine without reserve. What Thou wilt of me, that I shall be. Whether Thou choosest for me life or death, happiness or sorrow, pleasure or suffering, all that comes to me from Thee will be welcome. Each one of Thy gifts will be always for me a gift divine bringing with it the supreme Felicity.
- The Mother, Words of the Mother, CWM Vol. 15. (Ed.)
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Does the Divine give suffering or sorrow?
Well, my child, that text, you know what it is: it is Radha's prayer to Krishna. And so, it is such a personification of divine forces that one is obliged to extend human feelings to the Divine in order to be able to express oneself. To understand it in its true form a whole long explanation would be required, and then it is no longer artistic - it becomes dogmatic or in any case didactic. It is to give the idea that all is in the Divine and all is divine. And necessarily, if one changes the state of consciousness and is identified with the Divine, that changes the very nature of things. For example, what seemed pain or sorrow or misery - one becomes aware quite on the contrary that it is an opportunity for the Divine's growing closer to you, and that from this event perhaps one may draw a still greater joy than that experienced from something satisfying. Only, you must understand it like that, in that spirit and with that consciousness, for otherwise, if taken in the ordinary sense, it is the very contradiction of the principle that all is divine.
The same thing, exactly the same vibration, according to the way in which it is received and responded to, brings either an intense joy or considerable despair, exactly the same, according to the state of consciousness one is in. So there is nothing of which it could be said: it is a misfortune. There is nothing that could be called suffering. All that is necessary is to change one's state of consciousness. That is all. Only ... if you yourself succeed in changing your state of consciousness and enter this condition of bliss, you can see others still quarrelling, fighting, being unhappy, suffering and feeling miserable, and you yourself feel that everything is so harmonious, so wonderful, so sweet, so pleasant, and you say: "Well, why don't they do what I do?" But the trouble _is that everybody is not ready to do that! And for those who remain in the ordinary consciousness, for them suffering is something very real.
Now, there are people who don't care to be happy all alone and agree to renounce this perfect bliss in order to help others to walk a little farther on the path.207
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You see, in the present condition of the world, circumstances are always difficult. The whole world is in a condition of strife, conflict, between the forces of truth and light wanting to manifest and the opposition of all that does not want to change, which represents in the past what is fixed, hardened and refuses to go. Naturally, each individual feels his own difficulties and is faced by the same obstacles.
There is only one way for you. It is a total, complete and unconditional surrender. What I mean by that is the giving up not only of your actions, work, ambitions, but also of all your feelings, in the sense that all that you do, all that you are, is exclusively for the Divine. So, you feel above the surrounding human reactions - not only above them but protected from them by the wall of the Divine's Grace. Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up the attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you.
And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, it is the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a "bang", like that, instead of saying, "Oh, this is bad" or "This circumstance is difficult," you say, "My surrender is not perfect." Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble. You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.
This world is a world of conflict, suffering, difficulty, strain; it
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is made of it. It has not yet changed, it will take some time before changing. And for each one there is a possibility of getting out. If you lean back on the presence of the Supreme Grace, that is the only way out.208
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