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At the Feet of The Mother

Virtue, Purity, Freedom (1)

 

Laugh with the Lord

Virtue has always spent its time eliminating whatever it found bad in life, and if all the virtues of the various countries of the world had been put together, very few things would remain in existence.

Virtue claims to seek perfection, but perfection is a totality. So the two movements contradict each other. A virtue that eliminates, reduces, fixes limits, and a perfection that accepts everything, rejects nothing but puts each thing in its place, obviously cannot agree.

Taking life seriously generally consists of two movements: the first one is to give importance to things that probably have none, and the second is to want life to be reduced to a certain number of qualities that are considered pure and worthy of existence. In some people… this virtue becomes dry, arid, grey, aggressive and it finds fault everywhere, in everything that is joyful and free and happy.

The only way to make life perfect — I mean here, life on earth, of course — is to look at it from high enough to see it as a whole, not only in its present totality, but in the whole of the past, present and future: what it has been, what it is and what it will be — one must be able to see everything at once. Because that is the only way to put everything in its place. Nothing can be eliminated, nothing should be eliminated, but each thing must be in its place in total harmony with all the rest. And then all these things that seem so “bad”, so “reprehensible”, so “unacceptable” to the puritan mind, would become movements of delight and freedom in a totally divine life. And then nothing would prevent us from knowing, understanding, feeling and living this wonderful laughter of the Supreme who takes infinite delight in watching Himself live infinitely.

This delight, this wonderful laughter that dissolves every shadow, every pain, every suffering! You only have to go deep enough within yourself to find the inner Sun, to let yourself be flooded by it; and then there is nothing but a cascade of harmonious, luminous, sunlit laughter, which leaves no room for any shadow or pain….

And this Sun, this Sun of divine laughter is at the centre of all things, the truth of all things; we must learn to see it, to feel it, to live it.

And for that, let us avoid people who take life seriously; they are very boring people.

As soon as the atmosphere becomes grave you can be sure that something is wrong, that there is a troubling influence, an old habit trying to reassert itself, which should not be accepted. All this regret, all this remorse, the feeling of being unworthy, of being at fault — and then one step further and you have the sense of sin. Oh! to me it all seems to belong to another age, an age of darkness.

But everything that persists, that tries to cling and endure, all these prohibitions and this habit of cutting life in two — into small things and big things, the sacred and the profane…. “What!” say the people who profess to follow a spiritual life, “how can you make such little things, such insignificant things the object of spiritual experience?” And yet this is an experience that becomes more and more concrete and real, even materially; it’s not that there are “some things” where the Lord is and “some things” where He is not. The Lord is always there. He takes nothing seriously, everything amuses Him and He plays with you, if you know how to play. You do not know how to play, people do not know how to play. But how well He knows how to play! How well he plays! With everything, with the smallest things: you have some things to put on the table? Don’t feel that you have to think and arrange, no, let’s play: let’s put this one here and that one there, and this one like that. And then another time it’s different again…. What a good game and such fun!

So, it is agreed, we shall try to learn how to laugh with the Lord.

 

The Need to Be Virtuous

Basically, this kind of will for purity, for good, in men — which expresses itself in the ordinary mentality as the need to be virtuous — is the great obstacle to true self-giving. This is the origin of Falsehood and even more the very source of hypocrisy — the refusal to accept to take upon oneself one’s own share of the burden of difficulties….

Do not try to appear virtuous. See how much you are united, one with everything that is anti-divine. Take your share of the burden, accept, yourselves, to be impure and false and in that way you will be able to take up the Shadow and offer it. And in so far as you are capable of taking it and offering it, then things will change.

Do not try to be among the pure. Accept to be with those who are in darkness and give it all with total love.

 

Total Purity

Sweet Mother, to be pure means what?

To be pure, what does it mean? One is truly perfectly pure only when the whole being, in all its elements and all its movements, adheres fully, exclusively, to the divine Will. This indeed is total purity. It does not depend on any moral or social law, any mental convention of any kind. It depends exclusively on this: when all the elements and all the movements of the being adhere exclusively and totally to the divine Will.

…As soon as you speak of purity, a moral monument comes in front of you which completely falsifies your notion. And note that it is infinitely easier to be moral from the social point of view than to be moral from the spiritual point of view. To be moral from the social viewpoint one has only to pay good attention to do nothing which is not approved of by others; this may be somewhat difficult, but still it is not impossible; and one may be, as I said, a monument of insincerity and impurity while doing this; whereas to be pure from the spiritual point of view means a vigilance, a consciousness, a sincerity that stand all tests.

Now, I may put you on your guard against… people who live in their vital consciousness and say, “I indeed am above moral laws, I follow a higher law, I am free from all moral laws.” And they say this because they want to indulge in all irregularities. These people, then, have a double impurity: they have spiritual impurity and in addition social impurity. And these usually have a very good opinion of themselves, and they assert their wish to live their life with an unequalled impudence. But such people we don’t want.

Yet usually the people whom I have found most difficult to convert are very respectable people. I am sorry, but I have had much more difficulty with respectable people than with those who were not so, for they had such a good opinion of themselves that it was impossible to open them. But the true thing is difficult. That is to say, one must be very vigilant and very self-controlled, very patient, and have a never-failing goodwill. One must not neglect having a small dose of humility, a sufficient one, and one must never be satisfied with the sincerity one has. One must always want more.

 

The Right to Be Free

Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.

One can be free only by soaring to the heights, high above human passions. Only when one has achieved a higher, selfless freedom and done away with all desires and impulses does one have the right to be free.

But neither should people who are very reasonable, very moral according to ordinary social laws, think themselves wise, for their wisdom is an illusion and holds no profound truth.

One who would break the law must be above the law. One who would ignore conventions must be above conventions. One who would despise all rules must be above all rules. And the motive of this liberation should never be a personal, egoistic one: the desire to satisfy an ambition, aggrandise one’s personality, through a feeling of superiority, out of contempt for others, to set oneself above the herd and regard it with condescension. Be on your guard when you feel yourself superior and look down on others ironically, as if to say, “I’m no longer made of such stuff.” That’s when you go off the track and are in danger of falling into an abyss.

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