Chapter 435–36

their passions and errors, that if they took refuge in the Supreme Lord they would be free from all bondage and sin. But men are very attached to their vices and virtues (for without vice there would be no virtue); they are in love with their sins and cannot tolerate anyone being free and above all error.

That is why Krishna, although immortal, is not present at Brindavan in a body at this moment.

3 June 1960

37 – Some say Krishna never lived, he is a myth. They mean

on earth; for if Brindavan existed nowhere, the Bhagavat6 could not have been written.

Does Brindavan exist anywhere else than on earth?

The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler re-gions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.

In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.

Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.

So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.

6 The story of Krishna, as related in the Bhagavat Purana.

Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.

8 June 1960

38 – Strange! The Germans have disproved the existence of

Christ; yet his crucifixion remains still a greater historic fact than the death of Caesar.

To what plane of consciousness did Christ belong?

of three Avatars, and Christ is one of them. An Avatar is an emanation of the Supreme Lord who assumes a human body on earth. I heard Sri Aurobindo himself say that Christ was an emanation of the Lord’s aspect of love.

The death of Caesar marked a decisive change in the history of Rome and the countries dependent on her. It was therefore an important event in the history of Europe.

But the death of Christ was the starting-point of a new stage in the evolution of human civilisation. This is why Sri Aurobindo tells us that the death of Christ was of greater historical significance, that is to say, it has had greater historical consequences than the death of Caesar. The story of Christ, as it has been told, is the concrete and dramatic enactment of the divine sacrifice: the Supreme Lord, who is All-Light, All-Knowledge, All- Power, All-Beauty, All-Love, All-Bliss, accepting to assume human ignorance and suffering in matter, in order to help men to emerge from the falsehood in which they live and because of which they die.

16 June 1960

39 – Sometimes one is led to think that only those things

really matter which have never happened; for beside them most historic achievements seem almost pale and ineffective.

I would like to have an explanation of this aphorism.

Sri Aurobindo, who had made a thorough study of history, knew how uncertain are the data which have been used to write it. Most often the accuracy of the documents is doubtful, and the information they supply is poor, incomplete, trivial and frequently distorted. As a whole, the official version of human history is nothing but a long, almost unbroken record of violent aggressions: wars, revolutions, murders or colonisations. True, some of these aggressions and massacres have been adorned with flattering terms and epithets; they have been called religious wars, holy wars, civilising campaigns; but they nonetheless remain acts of greed or vengeance.

Rarely in history do we find the description of a cultural, artistic or philosophical outflowering.

That is why, as Sri Aurobindo says, all this makes a rather dismal picture without any deep significance. On the other hand, in the legendary accounts of things which may never have existed on earth, of events which have not been declared authentic by “official” knowledge, of wonderful individuals whose existence is doubted by the scholars in their dried-up wisdom, we find the crystallisation of all the hopes and aspirations of man, his love of the marvellous, the heroic and the sublime, the description of everything he would like to be and strives to become.

That, more or less, is what Sri Aurobindo means in his aphorism.

22 June 1960

40 – There are four very great events in history, the siege

of Troy, the life and crucifixion of Christ, the exile of Krishna in Brindavan and the colloquy with Arjuna on the field of Kurukshetra. The siege of Troy created Hel-las, the exile in Brindavan7 created devotional religion (for before there was only meditation and worship), Christ from his cross humanised Europe, the colloquy at Kurukshetra will yet liberate humanity. Yet it is said that none of these four events ever happened.

(1) Were the meditation and worship of former times the same as those of today? (2) What does this mean: “the colloquy at Kurukshetra will yet liberate humanity”?

(1) In ancient times, as in our own day, each religion had its own particular kind of meditation and worship. And yet everywhere, always, meditation is a special mode of mental activity and concentration, only the details of the practice vary. Worship is a series of ceremonies and rites that are scrupulously and exactly performed in honour of a deity.

Here Sri Aurobindo refers to the worship and meditation of ancient India, in Vedic and Vedantic times. (2) The colloquy at Kurukshetra is the Bhagavad Gita.

Sri Aurobindo considers the message of the Gita to be the basis of the great spiritual movement which has led and will lead humanity more and more to its liberation, that is to say, to its escape from falsehood and ignorance, towards the truth.

From the time of its first appearance, the Gita has had an immense spiritual action; but with the new interpretation that Sri Aurobindo has given to it, its influence has increased considerably and has become decisive.

29 June 1960 7 The child Krishna had to take refuge at Brindavan in order to escape his uncle Kansa, the tyrant king of Mathura.

41 – They say that the gospels are forgeries and Krishna a

creation of the poets. Thank God then for the forgeries and bow down before the inventors.

What is the role of the Gospels in the life of man?

The Gospels were the starting-point of the Christian religion. To say what they have brought to the world it would be necessary to give a historical and psychological account of the development of the life of Christianity and the action of the Christian religion upon earth. That would take a long time and be somewhat out of place here.

I can only say that the writers of the Gospels have tried to reproduce exactly what Christ taught and that they have in a certain measure succeeded in transmitting his message. It is a message of peace, brotherhood and love.

But it is better to keep silent about what men have done with this message.

6 July 1960

42 – If God assigns to me my place in Hell, I do not know

why I should aspire to Heaven. He knows best what is for my welfare.

Do Heaven and Hell exist?

Heaven and Hell are at once real and unreal. They both exist and do not exist.

Human thought is creative; it gives more or less lasting forms to mental, vital and even subtle physical substance. These forms are appearances rather than realities; but for those whose thoughts they are, and still more for those who believe in them, they have a concrete enough existence to give them an illusion of reality. Thus, for the believers of religions which assert the existence of a hell, a paradise, or various heavens, these places do exist objectively, and when they die they can go there for a longer or shorter period. But still these things are only impermanent mental formations; they carry no eternal truth in themselves.

I have seen the heavens and hells where some people have gone after death, and it is very difficult to make them understand that there is no truth in them. Once it took me more than a year to convince someone that his so-called hell was not hell and to get him out of it.

The hell which Sri Aurobindo speaks of here is more a state of consciousness than a place, it is a psychological condition that one creates for oneself.

Just as you can carry within you a heaven of blissful communion with the Divine, you can, if you do not take care to master the asuric8 tendencies in your nature, also carry in your consciousness a hell of misery and desolation.

There are moments in life when everything around you, people and circumstances, is so obscure, so adverse, so ugly that all hope of a higher realisation seems to vanish. The world seems irremediably doomed to a night of cruel hatred, unconscious and obstinate ignorance and intractable bad will. Then one may say with Sri Aurobindo, “God has assigned to me a place in hell”; and, with him too, in all circumstances, however terrible they may seem, one should dwell in the peaceful joy of total surrender to the Divine and say to the Lord in all sincerity, “Let Thy will be done.”

13 July 1960

43 – If God draw me towards Heaven, then, even if His

other hand strive to keep me in Hell, yet must I struggle upwards.

8 Of the Asuras, hostile beings of the mentalised vital plane.

Does not God know what He wants for us? Why should He want to pull us in two opposite directions?

God knows perfectly well what He wants for us. He wants to bring us all back to Him in a perfect union. The goal is one, the same for all; but the means, the methods and the procedures for reaching it are innumerable. There are just as many as there are beings on earth; and each one of these means is an exact expression of the will of the Supreme Lord, who, in his integral vision and perfect wisdom, does what is needful for each person.

So if someone needs a contradiction, an inner opposition to intensify his aspiration and effort, the Lord, in His infinite Grace, even while drawing this being upward and giving him the power to rise, will at the same time hold him down to create in him the resistance needed to intensify his aspiration and effort.

And if, like Sri Aurobindo, you can see that both movements have the same divine origin, then, instead of lamenting and being alarmed, you rejoice and keep a firm and luminous faith.

19 July 1960

44 – Only those thoughts are true the opposite of which is

also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods.

Why are indisputable dogmas the most dangerous ones?

The absolute, infinite, eternal Truth is unthinkable for the mind, which can conceive only what is spatial, temporal, fragmentary and limited.

Thus, on the mental plane the absolute Truth is divided into innumerable fragmentary and contradictory truths which, in their entirety, strive to reproduce, insofar as possible, the original Truth.

If one element of this totality is taken separately and af-firmed as the only true one, however central or comprehensive it may be, it necessarily becomes a falsehood, since it denies all the rest of the Total Truth.

This is precisely how indisputable dogmas are created and this is why they are the most dangerous kind of falsehood — because each one asserts that it is the sole truth to the exclusion of all other truths which, in their innumerable and complementary totality, express progressively, in the becoming, the infinite, eternal, absolute Truth.

27 August 1960

45 – Logic is the worst enemy of Truth, as self-righteousness

is the worst enemy of virtue; for the one cannot see its own errors nor the other its own imperfections.

What is the role of logic and reason in our lives?

The best answer I can give to your question is this quotation reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience. The first business of the logical reason is therefore a right, careful and complete observation of its available material and data.”9

But in this aphorism Sri Aurobindo does not speak of reason. He speaks of logic, which is the partner and instrument of reason.

Logic is the art of correctly deducing one idea from another and inferring from a fact all its consequences. But logic does not itself possess the capacity to discern the truth. So your logic may be indisputable, but if your starting-point is wrong, your conclusions will also be wrong, in spite of the correctness of your logic, or rather, because of it. The same holds true for self-righteousness, which is a feeling of virtuous superiority. Your virtue makes you disdainful of others, and this pride — which fills you with disdain for those who, according to you, are less virtuous than you are — makes your virtue completely worthless.

That is why Sri Aurobindo tells us in his aphorism that logic is the worst enemy of Truth, just as the feeling of virtuous superiority is the worst enemy of virtue.

24 August 1960

46 – When I was asleep in the Ignorance, I came to a place

of meditation full of holy men and I found their company wearisome and the place a prison; when I awoke, God took me to a prison and turned it into a place of meditation and His trysting-ground.

Is Sri Aurobindo speaking here of his own experience in prison during his political life?

Yes. Sri Aurobindo is referring here to his experience in Alipore jail.

But what is interesting in this aphorism is the contrast he points out between the material prison where only his body was confined, while his spirit, unfettered by social conventions and prejudice, free from all preconceived ideas and all doctrinaire limitations, had a direct and conscious contact with the Divine and a first revelation of the integral Yoga; and, on the other hand, the mental prison of narrow rules which excludes life and within which people often confine themselves when they renounce ordinary existence in order to devote themselves to a spiritual life based on traditional dogmatic ideas.

So Sri Aurobindo is here, as always, the champion of the real freedom beyond all rules and limitations, the total freedom of perfect union with the supreme and eternal Truth.

24 October 1960

47 – When I read a wearisome book through and with plea-

sure, yet perceived all the perfection of its wearisomeness, then I knew that my mind was conquered.

How is it possible to read a wearisome book with pleasure?

It is possible when your pleasure no longer depends on what you do or what happens to you, when your pleasure is the spontaneous outward expression of the unchanging joy which you carry within yourself with the Divine Presence. Then it is a constant state of consciousness in all activities and in all circumstances. And, as of all wearisome things one of the most wearisome is a wearisome book, Sri Aurobindo gives us this example as an irrefutable proof of the conquest and transformation of the mind.

10 November 1960

48 – I knew my mind to be conquered when it admired the

beauty of the hideous, yet felt perfectly why other men shrank back or hated.

What does “the beauty of the hideous” mean?

It is always the same realisation presented from different angles, expressed through various experiences: the realisation that everything is a manifestation of the Supreme, the Eternal, the Infinite, immutable in his total perfection and in his absolute reality. That is why, by conquering our mind and its ignorant and false perceptions we can, through all things, enter into contact with this Supreme Truth which is also the Supreme Beauty and the Supreme Love, beyond all our mental and vital notions of beauty and ugliness, the good and the bad.

Even when we say “Supreme Truth, Supreme Beauty, Supreme Love”, we should give to these words a meaning other than the one which is attributed to them by our intellect. It is to emphasise this fact that Sri Aurobindo writes, paradoxically, “the beauty of the hideous”.

14 November 1960

What is this other meaning?

I meant that we cannot conceive the Divine intellectually. It is only when we leave the mental world and enter into the spiritual world, and, instead of thinking things, we live them and become them, that we can truly understand them. But even then, when we want to express our experience we have only those words that express our mental experiences, and in spite of all our efforts these words are inapt to convey what we want to express.

That is why Sri Aurobindo so often uses paradoxes to lift the mind out of the rut of ordinary thinking and, behind the apparent absurdity of what is said, to make us see the light of what is felt and perceived.

26 November 1960

49 – To feel and love the God of beauty and good in the ugly

and the evil, and still yearn in utter love to heal it of its ugliness and its evil, this is real virtue and morality.

How can one help to cure the evil and the ugliness that one sees everywhere? Through love? What is the power of love? How can an individual phenomenon of consciousness act on the rest of mankind?10 How can one help to cure evil and ugliness?... One may say that there is a kind of hierarchy of collaboration or action: there is a negative help and a positive help.

To begin with, there is a way that might be called negative, the way provided by Buddhism and kindred religions: not to see. First of all, to be in such a state of purity and beauty that you do not perceive ugliness and evil — it is like something that does not touch you because it does not exist in you.

That is the perfection of the negative method. It is quite elementary: never to notice evil, never to speak of the evil in others, not to perpetuate these vibrations by observation, by criticism, by insistence on what is bad. That is what the Buddha taught: each time you speak of an evil, you help to spread it.

This barely touches the problem. Yet it should be a very general rule. But people who criticise have an answer for that; they say, “If you do not see the evil, you will never be able to cure it. If you leave someone in his ugliness, he will never get out of it.” This is not true, but that is how they justify their behaviour. So in this aphorism Sri Auro-bindo forestalls these objections: it is not because of ignorance or unconsciousness or indifference that you do not see the evil — you are quite capable of seeing it, even of feeling it, but you refuse to help to spread it by giving it the force of your attention and the support of your consciousness. And for that you must yourself be above this perception and feeling; you must be able to see the evil or the ugliness without suffering from it, without being shocked or disturbed by it. You see it from a height where these things do not exist, but you have the conscious perception 10 Oral question and answer.

of it, you are not affected by it, you are free. This is the first step.

The second step is to be positively conscious of the supreme Good and supreme Beauty behind all things, which sustains all things and enables them to exist. When you see Him, you are able to perceive Him behind this mask and this distortion; even this ugliness, this wickedness, this evil is a disguise of Something which is essentially beautiful or good, luminous, pure.

Then comes the true collaboration, for when you have this vision, this perception, when you live in this consciousness, it also gives you the power to draw That down into the manifestation, to the earth, and to bring It into contact with what now distorts and disguises, so that little by little this distortion and this disguise are transformed by the influence of the Truth that is behind.

Here we are at the very summit of the scale of collaboration. In this way it is not necessary to introduce the principle of love into the explanation. But if you want to know or understand the nature of the Force or the Power that enables or brings about this transformation — particularly where evil is concerned, but also with ugliness to a certain extent — you see that love is obviously the most potent and integral of all powers — integral in the sense that it applies in all cases. It is even more powerful than the power of purification which dissolves all bad will and which is, as it were, the master of the adverse forces, but which has not the direct power of transformation. The power of purification first dissolves in order to allow the transformation afterwards. It destroys one form in order to be able to create a better one, whereas love need not dissolve in order to transform; it pos-sesses the direct power of transformation. Love is like a flame that changes what is hard into something malleable and even sublimates this malleable thing into a kind of purified vapour — it does not destroy, it transforms.

In its essence, in its origin, love is like a flame, a white flame which overcomes all resistances. You can experience this yourself: whatever the difficulty in your being, whatever the burden of accumulated error, ignorance, incapacity and bad will, a single second of this pure, essential, supreme love dissolves it as in an all-powerful flame; a single moment and a whole past can disappear; a single instant in which you touch it in its essence and a whole burden is consumed.

And it is very easy to explain how a person who has this experience can spread it, can act on others; because to have the experience you must touch the one, supreme Essence of the whole manifestation, the Origin and the Essence, the Source and the Reality of all that is; and at once you enter the realm of Unity — there is no longer any separation of individuals, there is only one single vibration that can be repeated indefinitely in external form.11

If you rise high enough, you find yourself at the heart of all things. And what is manifest in this heart can manifest in all things. That is the great secret, the secret of the divine incarnation in an individual form, because in the normal course of things what manifests at the centre is realised in the external form only with the awakening and the response of the will in the individual form. Whereas if the central Will is represented constantly and permanently in an individual being, this individual being can serve as an intermediary between this Will and all beings, and will for them. Everything this individual being perceives and offers in his consciousness to the supreme Will is answered as if it came from each individual being. And if for any reason the individual elements have a more or less conscious and voluntary relation with that representative being, their relation increases the efficacy, the effectiveness of the representative individual; and thus the supreme Action can act in 11 Later the disciple asked Mother: “Is it one single vibration which can be repeated indefinitely or which is repeated indefinitely?” Mother answered: “I meant several things at the same time. This single vibration is static everywhere, but when one realises it consciously, one has the power of making it active wherever one directs it; that is to say, one doesn’t move anything, but the stress of the consciousness makes it active wherever one directs one’s consciousness.”

Matter in a much more concrete and permanent manner. That is the reason for these descents of consciousness — which we may describe as “polarised”, for they always come to earth with a definite purpose and for a special realisation, with a mission — a mission which is decided upon, determined before the incarnation. These are the great stages of the supreme incarnations on earth.

And when the day comes for the manifestation of supreme love, for the crystallised, concentrated descent of supreme love, that will truly be the hour of transformation. For nothing will be able to resist That.

But since it is all-powerful, some receptivity must be prepared on earth so that the effects are not shattering. Sri Auro-bindo has explained this in one of his letters. Someone asked him, “Why does it not come immediately?” He answered something like this: if divine love were to manifest in its essence upon earth, it would be like a bombshell; because the earth is neither supple nor receptive enough to be able to widen itself to the dimensions of this love. It not only needs to open, but to widen itself and to become more supple — Matter is still too rigid. And even the substance of the physical consciousness — not only the most material Matter, but the substance of the physical consciousness — is too rigid.

January 1961

50 – To hate the sinner is the worst sin, for it is hating God;

yet he who commits it glories in his superior virtue.

When we enter into a certain state of consciousness, we see clearly that we are capable of anything and that in fact there is not a single “sin” that is not potentially our sin. Is this impression correct? And yet we revolt against and feel an aversion for certain things: there is always something somewhere which we cannot accept. Why?

What is the true attitude, the effective attitude in face of evil?12 There is not a single sin that is not our sin.... You have this experience when for some reason or other — depending on the case — you come into contact with the universal state of consciousness — 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 from the ego, you come into contact with this zone of consciousness, 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 consciousness, 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 12 Oral question and answer.

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 yourself completely transformed, these movements of disgust and revolt are needed so that you can do in 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 remember 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 and the 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; and that 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 sufficiently 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 violence 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 that in you there is a part which has not been touched by the transformation, something which has kept the old consciousness, something which is still on the path — that is all.

In this aphorism Sri Aurobindo speaks of those who hate the sinner. One must not hate the sinner.

It is the same problem seen from another angle. But the solution is the same.

Not to hate the sinner is not so difficult, but not to hate the virtuous is much more difficult. It is easy to understand a sinner, it is easy to understand a poor wretch, but the virtuous...

But in reality, what you hate in them is their complacency, it is only that. Because after all they are right not to do evil — you cannot blame them for that! But because of that they think themselves superior. And that is what is so difficult to tolerate: their feeling of superiority, the way in which they look down from their heights on all these poor devils — who are no worse than they are!

Oh, I have seen such marvellous examples of this! Take, for example, a person who has friends, whose friends are very fond of her because they see special capacities in her, because it is pleasant to be in her company, one can always learn from her. Then all of a sudden, by a concurrence of cir-cumstances, this person is shunned by society because she has been with another man or because she is living with someone else without being officially married, in short, because of all these social things which have no value in themselves. And all her friends — I am not speaking of those who truly loved her — all her acquaintances, all those who received her kindly, who welcomed her and greeted her with a warm smile when they met her in the street, now turn their heads the other way and walk right past her without a glance — this has happened even here in the Ashram! I do not want to give any details, but anyway, several times something happened which contravened accepted social laws, and people who had shown so much affection and sympathy — oh, they would sometimes say, “This person is lost!”

When such things happen in the world at large, I find it quite natural, but when it happens here, I always get a little shock, in the sense that I say to myself: “Well, well, they haven’t gone beyond that!”

Even people who profess to be broad-minded, to be above all these “conventions”, fall straight into the trap, immediately. Then to protect their conscience, they say: “Mother does not allow it. Mother does not permit it. Mother does not tolerate it!” — adding one more stupidity to all the others.

It is very difficult to get out of this state. This is truly self-righteousness, this sense of social dignity. But it is narrow-mindedness, because a person with a little intelligence is not going to be caught out by something like that. For example, people who have travelled the world and seen that all these social rules depend entirely on climate, race, custom, and even more on time and period, can smile at all that. But right-minded people — phew!

It is an elementary stage. Until you come out of this state you are unfit for yoga. Because, truly, you are not ready for yoga when you are in that state. It is a rudimentary state.

January 1961

51 – When I hear of a righteous wrath, I wonder at man’s

capacity for self-deception.

When one deceives oneself, one always does it in good faith. One is always acting for the good of others or for