Chapter 8419 July 1958

30 May 1958

THE ANTI-DIVINE I have noticed one thing, that in at least ninety-nine cases out of a hundred this [attack by adverse forces] is an excuse which people give to themselves. I have seen that practically almost all who write to me: “I am violently attacked by adverse forces”, give this as an excuse. It is because there are many things in their nature which do not want to surrender, so they put all the blame on the adverse forces.

In reality I am turning more and more towards something where the role of the adverse forces will be reduced to that of an examiner; that is to say, they are there to test the sincerity of your spiritual seeking. These things have their reality in the action and for the work — and it is a great reality — but when you have gone beyond a certain region, all that reaches a point where it is no longer so distinct and clear-cut. In the occult world, or rather, if you look at the world from the occult point of view, these adverse forces are very real, their action is very real, completely concrete, and their attitude towards the divine realisation is positively hostile. But as soon as you pass beyond this domain and enter into the spiritual world where there is nothing other than the Divine, who is everything, and where there is nothing that is not divine, these “adverse forces” become a part of the total play and they can no longer be called adverse forces. It is only a posture that they have taken; to speak more exactly, it is only a posture that the Divine has taken in his play.

This also forms part of the dualities of which Sri Aurobindo sorbed. I do not know if he has spoken of this particular one — I do not think so — but it is the same thing; it is just a way of seeing. He has spoken of the dualities Personal-Impersonal, Ishwara-Shakti, Purusha-Prakriti. There is one more: the Divine and the Anti-Divine.

EATING THE FRUIT A peach should ripen on the tree; it is a fruit that is to be plucked when the sun is there upon it. At the time when the sun falls upon it, you come, pluck it and bite into it. Then it is absolutely heavenly!

There are two fruits like this: the peach and the golden greengage. It is the same for both: you must take them warm from the tree, bite them, and you are filled with an Edenic taste.

Each fruit should be eaten in a special way. Fundamentally, this is the symbol of earthly Paradise and of the tree of Knowledge: in eating of the fruit of Knowledge, you lose your spontaneity of movement and you begin to objectify, to learn, to discuss; thus, when they had eaten of the fruit they became full of sin.

I say each fruit should be eaten in its own way. A being living according to its own nature, its own truth, should spontaneously discover its own way of using things. When you live according to the truth of your being, you have no need to learn things, you do them spontaneously, according to the inner law. When you follow your nature spontaneously and sincerely, you are divine. As soon as you think, see yourself doing and begin to discuss, you are full of sin.

It is man’s mental consciousness that has filled all Nature with the idea of sin and all the misery which it brings! Animals are not unhappy in the way we are, not at all, not at all, except, as Sri Aurobindo says, those that have been corrupted. The corrupted ones are those that live with men. Dogs have the sense of sin and guilt. It is because their whole aspiration is to become like man — man is god — and then, dissimulation,