To hate the sinner is the worst sin, for it is hating God;
yet he who commits it glories in his superior virtue.
yet he who commits it glories in his superior virtue.
SRI AUROBINDO
There is not a single sin that is not our sin.... You have this expe- rience when for some reason or other — depending on the case — you come into contact with the universal state of conscious- ness — not in its limitless essence, but on any level of Matter. There is an atomic consciousness; there is a purely material consciousness; and there is, even more, a general psychological consciousness. When by going within, by a kind of withdrawal fromthe ego, you come into contact with this zone of conscious- ness, let us say, a terrestrial or collective human psychological zone — there is a difference, “collective human” is restrictive, whereas “terrestrial” includes many animal movements, even plant movements; but as in the present case the moral notion of guilt, sin, evil belongs exclusively to the human conscious- ness, we will say simply the collective human psychological consciousness — when you come into contact with that through this identification, naturally you feel or see or know that you are capable of any human movement anywhere. It is to some extent a truth-consciousness — this egoistic sense of what belongs and does not belong to you, of what you can do and cannot do, disappears at that time; you become aware that the fundamental structure of the human consciousness is such that any human being is capable of doing anything at all. And since you are in a truth-consciousness, at the same time you have the feeling that judgments or aversions, or rejection, are absurd.Everything is potentially there. And if certain currents of force — which you usually cannot trace; you see them come and go, but as a rule their origin and direction are unknown — if any one of these currents enters into you, it can make you do anything. If you could always remain in this state of consciousness,
after some time — provided you maintained within you the flame of Agni, the flame of purification and progress — you would be able not only to prevent these movements from taking an active form in you and expressing themselves materially, but also to act on the very nature of the movement and transform it. But, of course, unless you have attained a very high degree of realisation, it will be practically impossible to maintain this state of consciousness for long. Almost immediately you fall back into the egoistic consciousness of the separate self. And then all the difficulties come back: the disgust, the revolt against certain things, the horror they arouse in you, etc.
It is probable — it is even certain — that until you are your- self completely transformed, these movements of disgust and revolt are needed so that you can doin yourself what has to be done to shut the door. For after all, the problem is not to allow them to manifest themselves.
In another aphorism Sri Aurobindo says — I no longer re- member his exact words — that sin is merely something which is not in its right place. In this perpetual Becoming nothing ever repeats itself, and there are things that disappear, so to speak, into the past; and when their disappearance becomes necessary these things become, for our very limited consciousness, bad and repulsive. And we revolt against them because their time is over. But if we had the overall view, if we could contain within ourselves the past, the present andthe future all at once — as it is somewhere above — we would see the relativity of these things and that it is above all the progressive Force of evolution that gives us the will to reject; andthat wherever they are in their right place, they are quite acceptable. Only, it is practically impossible to have this experience unless you have the total vision, that is to say, the vision that belongs to the Supreme alone! Therefore you must first of all identify yourself with the Supreme; then, afterwards, with this identification, you can return to a suffi- ciently exteriorised consciousness and see things as they are. But that is the principle, and to the extent that you are capable of realising it, you reach a state of consciousness where you can
look at everything with a smile of total certitude that everything
is as it should be.
Naturally, people who do not think deeply enough will say, “Ah, but if we saw that everything is as it should be, nothing would move!” No, you cannot prevent things from moving! Even for a fraction of a second they do not stop moving. It is a continuous, total transformation, a movement that never ceases. And because it is difficult for us to feel like this, it is possible for us to imagine that if we were to enter into certain states of consciousness, things would not change. But even if we were to enter into an apparently total inertia, things would continue to change and so would we!
Basically, disgust, revolt, anger, all these movements of vio- lence are necessarily movements of ignorance and limitation, with all the weakness that limitation represents. Revolt is a weakness — it is the feeling of an impotent will. You will — or you think you will — you feel, you see that things are not as they should be and you revolt against whatever does not agree with what you see. But if you were all-powerful, if your will and your vision were all-powerful, there would be no occasion for you to revolt, you would always see that all things are as they should be. If we go to the highest level and unite with the consciousness of the supreme Will, we see, at every second, at every moment of the universe, that all is exactly as it should be, exactly as the Supreme wills it. That is omnipotence. And all movements of violence become not only unnecessary but utterly ridiculous.
Therefore there is only one solution: to unite ourselves by aspiration, concentration, interiorisation and identification with the supreme Will. And that is both omnipotence and perfect freedom at the same time. And that is the only omnipotence and the only freedom; everything else is an approximation. You may be on the way, but it is not the entire thing. So if you experience this, you realise that with this supreme freedom and supreme power there is also a total peace and a serenity that never fails. Therefore, if you feel something which is not that, a revolt, a disgust, something which you cannot accept, it means thatin
youthere is a part which has not been touched by the trans-
formation, something which has kept the old consciousness,
something which is still on the path — that is all.
Explained by THE MOTHER
sourece:http://www.scribd.com/doc/23547211/10-On-Thoughts-And-Aphorisms-by-Holy-Mother
There is not a single sin that is not our sin.... You have this expe- rience when for some reason or other — depending on the case — you come into contact with the universal state of conscious- ness — not in its limitless essence, but on any level of Matter. There is an atomic consciousness; there is a purely material consciousness; and there is, even more, a general psychological consciousness. When by going within, by a kind of withdrawal fromthe ego, you come into contact with this zone of conscious- ness, let us say, a terrestrial or collective human psychological zone — there is a difference, “collective human” is restrictive, whereas “terrestrial” includes many animal movements, even plant movements; but as in the present case the moral notion of guilt, sin, evil belongs exclusively to the human conscious- ness, we will say simply the collective human psychological consciousness — when you come into contact with that through this identification, naturally you feel or see or know that you are capable of any human movement anywhere. It is to some extent a truth-consciousness — this egoistic sense of what belongs and does not belong to you, of what you can do and cannot do, disappears at that time; you become aware that the fundamental structure of the human consciousness is such that any human being is capable of doing anything at all. And since you are in a truth-consciousness, at the same time you have the feeling that judgments or aversions, or rejection, are absurd.Everything is potentially there. And if certain currents of force — which you usually cannot trace; you see them come and go, but as a rule their origin and direction are unknown — if any one of these currents enters into you, it can make you do anything. If you could always remain in this state of consciousness,
after some time — provided you maintained within you the flame of Agni, the flame of purification and progress — you would be able not only to prevent these movements from taking an active form in you and expressing themselves materially, but also to act on the very nature of the movement and transform it. But, of course, unless you have attained a very high degree of realisation, it will be practically impossible to maintain this state of consciousness for long. Almost immediately you fall back into the egoistic consciousness of the separate self. And then all the difficulties come back: the disgust, the revolt against certain things, the horror they arouse in you, etc.
It is probable — it is even certain — that until you are your- self completely transformed, these movements of disgust and revolt are needed so that you can doin yourself what has to be done to shut the door. For after all, the problem is not to allow them to manifest themselves.
In another aphorism Sri Aurobindo says — I no longer re- member his exact words — that sin is merely something which is not in its right place. In this perpetual Becoming nothing ever repeats itself, and there are things that disappear, so to speak, into the past; and when their disappearance becomes necessary these things become, for our very limited consciousness, bad and repulsive. And we revolt against them because their time is over. But if we had the overall view, if we could contain within ourselves the past, the present andthe future all at once — as it is somewhere above — we would see the relativity of these things and that it is above all the progressive Force of evolution that gives us the will to reject; andthat wherever they are in their right place, they are quite acceptable. Only, it is practically impossible to have this experience unless you have the total vision, that is to say, the vision that belongs to the Supreme alone! Therefore you must first of all identify yourself with the Supreme; then, afterwards, with this identification, you can return to a suffi- ciently exteriorised consciousness and see things as they are. But that is the principle, and to the extent that you are capable of realising it, you reach a state of consciousness where you can
look at everything with a smile of total certitude that everything
is as it should be.
Naturally, people who do not think deeply enough will say, “Ah, but if we saw that everything is as it should be, nothing would move!” No, you cannot prevent things from moving! Even for a fraction of a second they do not stop moving. It is a continuous, total transformation, a movement that never ceases. And because it is difficult for us to feel like this, it is possible for us to imagine that if we were to enter into certain states of consciousness, things would not change. But even if we were to enter into an apparently total inertia, things would continue to change and so would we!
Basically, disgust, revolt, anger, all these movements of vio- lence are necessarily movements of ignorance and limitation, with all the weakness that limitation represents. Revolt is a weakness — it is the feeling of an impotent will. You will — or you think you will — you feel, you see that things are not as they should be and you revolt against whatever does not agree with what you see. But if you were all-powerful, if your will and your vision were all-powerful, there would be no occasion for you to revolt, you would always see that all things are as they should be. If we go to the highest level and unite with the consciousness of the supreme Will, we see, at every second, at every moment of the universe, that all is exactly as it should be, exactly as the Supreme wills it. That is omnipotence. And all movements of violence become not only unnecessary but utterly ridiculous.
Therefore there is only one solution: to unite ourselves by aspiration, concentration, interiorisation and identification with the supreme Will. And that is both omnipotence and perfect freedom at the same time. And that is the only omnipotence and the only freedom; everything else is an approximation. You may be on the way, but it is not the entire thing. So if you experience this, you realise that with this supreme freedom and supreme power there is also a total peace and a serenity that never fails. Therefore, if you feel something which is not that, a revolt, a disgust, something which you cannot accept, it means thatin
youthere is a part which has not been touched by the trans-
formation, something which has kept the old consciousness,
something which is still on the path — that is all.
Explained by THE MOTHER
sourece:http://www.scribd.com/doc/23547211/10-On-Thoughts-And-Aphorisms-by-Holy-Mother
No comments:
Post a Comment