2.

2 – Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.

A certain number of the questions you have asked are alike: “Why did Sri Aurobindo say it like this?” — one thing or another.

I could reply, “He said it like this because he saw it like this.” But, to begin with, one thing should be understood; these are definitions given by Sri Aurobindo, definitions which he gives mostly in a paradoxical form to compel us to think. There are dictionary definitions, which are the ordinary explanations of words as they are commonly understood. These do not make you think. What Sri Aurobindo says, however, is said in order to break up the usual conception, to bring you in touch with a deeper truth. In this way a whole lot of questions are eliminated.

The effort one must make is to try to find the deeper knowledge, the deeper truth that Sri Aurobindo has expressed in this way, which is not the usual way of defining a word. I shall select some questions: the first one, which interested me because it comes from a thoughtful person, concerns the word “knowledge” and compares the way Sri Aurobindo has used the word in this aphorism with the way he used it in the aphorism we read last week.

When, in last week’s aphorism, Sri Aurobindo opposed — as one might say — “knowledge” to “Wisdom”, he was speaking of knowledge as it is lived in the average human consciousness, the knowledge which is obtained through effort and mental develop- ment, whereas here, on the contrary, the knowledge he speaks of is the essential Knowledge, the supramental divine Knowledge, Knowledge by identity. And this is why he describes it here as “vast and eternal”, which clearly indicates that it is not human knowledge as we normally understand it.

Many people have asked why Sri Aurobindo said that the river is “slender”. This is an expressive image which creates a striking contrast between the immensity of the divine, supramen- tal Knowledge — the origin of this inspiration, which is infinite — and what a human mind can perceive of it and receive from it. Even when you are in contact with these domains, the portion, so to say, which you perceive, is minimal, slender. It is like a tiny little stream or a few falling drops and these drops are so pure, so brilliant, so complete in themselves, that they give you the sense of a marvellous inspiration, the impression that you have reached infinite domains and risen very high above the ordinary human condition. And yet this is nothing in comparison with what is still to be perceived.

I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.

Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth.

Later, when one has emerged from the mental consciousness into a higher consciousness beyond the mind, beyond even the higher mind, and when one opens oneself to the Overmind regions, and through the Overmind to the Supermind, one can receive inspirations directly. And naturally at that point they become more frequent, richer, if one may say so, more complete. There comes a time when inspiration can be obtained at will, but this obviously demands considerable inner development. As we have just said, this inspiration from regions far above the mind surpasses in value and quality the highest achievements of the mind, such as reason. Reason is certainly at the apex of human mental activity.-----

It can review and control the knowledge acquired with the help of the senses. It has often been said that the senses are altogether defective instruments of knowledge, that they are incapable of perceiving things as they are, that the information they supply is superficial and very often faulty. When it is fully developed, the human reason knows this and does not trust the knowledge of the senses. It is only if one is infrarational, if I may say so, that one believes that all one sees, hears, or touches is absolutely true. As soon as one is developed in the region of higher reason, one knows that all these notions are almost essentially false, and that one can in no way rely on them. But the knowledge one receives from this supramental or divine region surpasses all that can be conceived or understood by reason, at least to the same extent that reason surpasses the knowledge of the senses.

Several questions concern a practical point: “How to develop the capacity for inspiration?”; “What are the conditions needed to receive inspiration and is it possible to have it constantly?”

I have already replied to this. When one opens oneself to the supramental regions, one puts oneself in the right state for receiving constant inspirations. Until then, the best method is to silence the mind as much as possible, to turn it upwards and to remain in a state of silent and attentive receptivity. The more one is able to establish a silent, perfect calm in the mind, the more one becomes capable of receiving inspirations. It was also asked whether inspirations are of different qualities.

In their origin, no. They always come down from the regions of pure Knowledge and penetrate whatever part of the human being is most receptive, best adapted to receive them — but these inspirations may apply to different domains of action. They can be inspirations of pure knowledge, they can also be inspirations that contribute to one’s effort to progress, and they can also be inspirations for action which help in the practical and outer realisation. But the question here is the use one makes of the inspiration, rather than of the quality of the inspiration — the inspiration is always like a drop of light and truth which succeeds in penetrating the human consciousness.

What the human consciousness does with this drop depends on the attitude, the need, the occasion, the circumstances; it does not alter the essential nature of the inspiration but it does alter the use one makes of it, its practical application.

In a general and almost absolute way, if you truly wish to profit from these readings, as from all of Sri Aurobindo’s writings, the best method is this: having gathered your con- sciousness and focused your attention on what you are reading, you must establish a minimum of mental tranquillity — the best thing would be to obtain perfect silence — and achieve a state of immobility of the mind, immobility of the brain, I might say, so that the attention becomes as still and immobile as a mirror, like the surface of absolutely still water. Then what one has read passes through the surface and penetrates deep into the being where it is received with a minimum of distortion. Afterwards — sometimes long afterwards — it wells up again from the depths and manifests in the brain with its full power of comprehension, not as knowledge acquired from outside, but as a light one carried within.

In this way the faculty of understanding is at its highest, whereas if, while you read, the mind remains agitated and tries to understand at once what it is reading, you lose more than three-quarters of the force, the knowledge and the truth con- tained in the words. And if you are able to refrain from asking questions until this process of absorption and inner awakening is completed, well, then you will find that you have far fewer questions to ask because you will have a better understanding of what you have read.

19 September 1958