This world has a double aspect. It seems to be based on a material inconscience and an ignorant mind and life full of that inconscience: error and sorrow, death and suffering are the necessary consequences.
But there is evidently too a partially successful endeavour and an imperfect growth towards Light, Knowledge, Truth, Good, Happiness, Harmony, Beauty, at least a partial flowering of these things.
The meaning of this world must evidently lie in this opposition; it must be an evolution which is leading or struggling towards higher things out of a first darker appearance.
Whatever guidance there is must be given under these conditions of opposition and struggle and must be leading towards that higher state of things.
It is leading the individual, certainly, and the world, presumably, towards the higher state, but through the double terms of knowledge and ignorance, light and darkness, death and life, pain and pleasure, happiness and suffering;
none of the terms can be excluded until the higher status is reached and established. It is not and cannot be, ordinarily, a guidance which at once rejects the darker terms; still less a guidance which brings us solely and always nothing but happiness, success and good fortune.
Its main concern is with the growth of our being and consciousness, the growth towards a higher self, towards the Divine, eventually towards a higher Light, Truth and Bliss;
the rest is secondary, sometimes a means, sometimes a result, not a primary purpose.
The true sense of the guidance becomes clearer when we can go deep within and see from there more intimately the play of the forces and receive intimations of the Will behind them.
The surface mind can get only an imperfect glimpse. When we are in contact with the Divine or in contact with an inner knowledge and vision, we begin to see all the circumstances of our life in a new light and can observe how they all tended, without our knowing it,
towards the growth of our being and consciousness, towards the work we had to do, towards some development that had to be made,—not only what seemed good, fortunate or successful but also the struggles, failures, difficulties, upheavals.
But with each person the guidance works differently according to his nature, the conditions of his life, his cast of consciousness, his stage of development, his need of further experience.
We are not automata but conscious beings and our mentality, our will and its decisions, our attitude to life and demand on it, our motives and movements help to determine our course:
they may lead to much suffering and evil, but through it all, the guidance makes use of them for our growth in experience and consequently the development of our being and consciousness.
All advance, by however devious ways, even in spite of what seems a going backwards or going astray, gathering whatever experience is necessary for the soul's destiny. When we are in close contact with the Divine, a protection can come which helps or directly guides or moves us;
it does not throw aside all difficulties, sufferings or dangers, but it carries us through them and out of them—except where for a special purpose there is need of the opposite.
It is the same thing though on a larger scale and in a more complex way with the world-movement. That seems to move according to the conditions and laws or forces of the moment through constant vicissitudes,
but still there is something in it that drives towards the evolutionary purpose, although it is more difficult to see, understand and follow than in the smaller and more intimate field of the individual consciousness and life.
What happens at a particular juncture of the world-action or the life of humanity, however catastrophical, is not ultimately determinative.
Here, too, one has to see not only the outward play of forces in a particular case or at a particular time but also the inner and secret play, the far-off outcome, the event that lies behind it all.
Falsehood and Darkness are strong everywhere on the earth and have always been so and at times they seem to dominate; but there have also been not only gleams but outbursts of the Light.
In the maze of things and the long course of Time, whatever may be the appearance of this or that epoch or movement, the growth of Light is there and the struggle towards better things does not cease.
At the present time Falsehood and Darkness have gathered their forces and are extremely powerful; but even if we reject the assertion of the mystics and prophets since early times that such a condition of things must precede the Manifestation and is even a sign of its approach,
yet it does not necessarily indicate the decisive victory—even temporary—of the Falsehood. It merely means that the struggle between the Forces is at its acme.
The result may very well be the stronger emergence of the best that can be; for the world-movement often works in that way. I leave it at that and say nothing more.
"The Supreme is the Purushottama, eternal beyond all manifestation, infinite beyond all limitation by Time or Space or Causality or any of his numberless qualities and features.
But this does not mean that in his supreme eternity he is unconnected with all that happens here, cut off from world and Nature, aloof from all these beings. He is the supreme ineffable Brahman, he is impersonal self, he is all personal existences.
Spirit here and life and matter, soul and Nature and the works of Nature are aspects and movements of his infinite and eternal existence.
On a dim ocean of subconscient life
A formless surface consciousness awoke:
A stream of thoughts and feelings came and went,
A foam of memories hardened and became
A bright crust of habitual sense and thought,
A seat of living personality
And recurrent habits mimicked permanence.
Mind nascent laboured out a mutable form,
It built a mobile house on shifting sands,
A floating isle upon a bottomless sea.
A conscious being was by this labour made;
It looked around it on its difficult field
In the green wonderful and perilous earth;
It hoped in a brief body to survive,
Relying on Matter’s false eternity.
It felt a godhead in its fragile house;
It saw blue heavens, dreamed immortality.
The obscure mysterious creatrix ends indeed by delivering the secret consciousness out of its thick and tenebrous prison; but she delivers it slowly, little by little, in minute infinitesimal drops, in thin jets, in small vibrant concretions of energy and substance,
of life, of mind, as if that were all she could get out through the crass obstacle, the dull reluctant medium of an inconscient stuff of existence.
At first she houses herself in forms of Matter which appear to be altogether unconscious, then struggles towards mentality in the guise of living Matter and attains to it imperfectly in the conscious animal.
How to cooperate in the cure of the evil and the ugly that one sees everywhere ? By love ? What is the power of love? How can a phenomenon of individual consciousness act on the rest of mankind?
Mother: How to cooperate in the cure of the evil and the ugly?...
It can be said that there is a scale of hierarchy in collaboration or action : a negative cooperation and a positive cooperation.
To begin, there is a way that can be called negative, it is that given in Buddhism and other similar religions : not to see. First of all, to be in a state of purity and beauty sufficiently so as not to have the perception of the ugly and the evil—
It was inevitable that in the course of the sadhana these inferior parts of the nature should be brought forward in order that like the rest of the being they may make the crucial choice and either accept or refuse transformation.
My whole work depends upon this movement; it is the decisive ordeal of this Yoga. For the physical consciousness and the material life cannot change if this does not change.
Nothing that may have been done before, no inner illumination, experience, power or Ananda is of any eventual value, if this is not done.