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Q:
Sri Aurobindo wants to bring the power of God
into the human body.
M:
If, after surrendering, one still has this desire,
then surrender has not been successful. If one
has the attitude, 'If the higher power is to come
down, it must come into my body', this will only
increase identification with the body. Truly speaking,
there is no need of any such descent. After the
destruction of the I-am-the-body idea, the individual
becomes the form of the absolute. In that state,
there is no above or below, front or back.
Q:
If the individual becomes the form of the absolute,
then who will enjoy the bliss of the absolute?
To enjoy the bliss of the absolute, we must be
slightly separate from it, like the fly that tastes
sugar from a little distance.
M:
The bliss of the absolute is the bliss of one's
own nature. It is not born, nor has it been created.
Pleasure that is created is sure to be destroyed.
Sugar, being insentient, cannot give its own taste.
The fly has to keep a little distance to taste
it. But the absolute is awareness and consciousness.
It can give its own bliss, but its nature cannot
be understood without attaining that state.
Q:
Sri Aurobindo wants to bring down on the earth
a new divine race.
M:
Whatever is to be attained in the future is to
be understood as impermanent. Learn to understand
properly what you have now so that there will
be no need of thinking about the future.
Q:
Sri Aurobindo says that God has created various
kinds of worlds and is still going to create a
new world.
M:
Our present world itself is not real. Each one
sees a different imaginary world according to
his imagination, so where is the guarantee that
the new world will be real? The jiva [the
individual person], the world and God, all of
these are relative ideas. So long as there is
the individual sense of 'I', these three are also
there.
From
this individual sense of 'I', from the mind, these
three have arisen. If you stop the mind, the three
will not remain, but Brahman alone will
remain, as it remains and abides even now. We
see things because of an error. This misperception
will be rectified by enquiring into the real nature
of this jiva. Even if the jiva enters
Supermind, it will remain in mind, but after surrendering
the mind, there will be nothing left but Brahman.
Whether this world is real or unreal, consciousness
or inert, a place of happiness or a place of misery,
all these states arise in the state of ignorance.
They are not useful after realisation.
The
state of Atmanishta [being fixed in the
Self], devoid of the individual feeling of 'I',
is the supreme state. In this state there is no
room for thinking of objects, nor for this feeling
of individual being. There is no doubt of any
kind in this natural state of being-consciousness-bliss.
So
long as there is the perception of name and form
in oneself, God will appear with form, but when
the vision of the formless reality is achieved
there will be no modifications of seer, seeing
and seen. That vision is the nature of consciousness
itself, non-dual and undivided. It is limitless,
infinite and perfect.
When
the individual sense of 'I' arises in the body,
the world is seen. If this sense is absent, who
then will see the world?
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