12

12 – They proved to me by convincing reasons that God did not exist, and I believed them. Afterwards I saw God, for He came and embraced me. And now which am I to believe, the reasonings of others or my own experience?

Sri Aurobindo is not asking a question, but rather making an ironic comment. It is to bring out clearly the stupidity of the reasonings of the mind, which imagines it can speak of what it does not know. It is nothing else.

You can prove anything with the mind. When you know how to use it and have mastered reasoning and deduction, you can prove anything. As a matter of fact, this is an exercise that is given in universities to make the mind supple: you are given a thesis to prove and immediately afterwards, with equal conviction, you have to prove its antithesis—in the hope that if you rise a little above both, you will discover the synthesis.

Therefore, once it is conceded that anything can be proved, it follows that reasoning leads nowhere; because if you can prove something and in the next moment prove its opposite, this is the proof that your proofs are worthless.

There is experience. For a simple heart, a sincere and honest nature, a nature which knows that its experience is sincere, that it is not a falsification of desire or ofmental ambition, but a spontaneous movement which comes from the soul—the experience is absolutely convincing. It loses its power of conviction when the desire to have an experience, or the ambition to think oneself very superior, becomes mixed with it. If you have that in you, then beware, because desires and ambitions falsify experience. The mind is a formative power, and if you have a very strong desire for something very important and very interesting to happen to you, you can make it happen, at least in the eyes of those who see things superficially. But apart from these cases, if you are honest, sincere, spontaneous, and especially when experiences come to youwithout any effort on your part to have them, and as a spontaneous expression of your deeper aspiration, then these experiences carry with them the seal of an absolute authenticity; and even if the whole world tells you that they are nonsense and illusion, it does not change your personal convictions. But naturally, for this, you must not deceive yourself. You must be sincere and honest with a complete inner rectitude.

Someone has asked me, “How is it possible for God to reveal Himself to an unbeliever?” That’s very funny; because if it pleases God to reveal Himself to an unbeliever, I don’t see what would prevent Him from doing so!

On the contrary,He has a sense of humour—Sri Aurobindo has told us many times already that the Supreme has a sense of humour, that we are the ones who want to make Him into a grave and invariably serious character—and He may find it very amusing to come and embrace an unbeliever. Someone who has only the day before declared, “God does not exist. I do not believe in Him. All that is folly and ignorance....”, He gathers him into His arms, He presses him to His heart—and He laughs in his face.

Everything is possible, even things which to our small and limited intelligence seem absurd.

Indeed, it is only when we have come to the end of these aphorisms that we will be able to understand them; because with each one, Sri Aurobindo places us in an entirely different position with regard to the truth to be discovered. There are innumerable facets. There are innumerable points of view. One can say the most contradictory things without being inconsistent or contradicting oneself. Everything depends on the way in which you look at it. And even once we have seen everything, from all the points of view accessible to us, around the central Truth, we will still have had only a very small glimpse—the Truth will escape us on all sides at once. But what is remarkable is that once we have had the experience of a single contact with the Divine, a true, spontaneous and sincere experience, at that moment, in that experience, we will know everything, and even more. That is why it is so important to live the little you know in all sincerity in order to make yourself capable of having experiences, and of knowing by experience, not mentally, but because you live these things, because they become a part of your being and consciousness.

To put into practice the little you know is the best way to learn more; it is the most powerful means of advancing on the way—a little bit of really sincere practice. For example, not to do something that you know must not be done. When you have seen a weakness, a disability in your being, you must not allow it to happen again. When, if only for a moment, you have had the vision of what you must be, in an ardent aspiration, you must not—you must never forget to become that.

Some people are always complaining about their disabilities. But that doesn’t lead you very far. If, once, you have truly seen your weaknesses and truly, sincerely understood, seen that you must not be like that—that’s the end of complaining. Then there is the daily effort, the building up of the will, the vigilance of every moment—you must never allow a recognised mistake to renew itself. To err through ignorance, to err through unconsciousness, is obviously very unfortunate, but it can be put right. Whereas to go on making the same mistake, knowing that it must not be made, is an act of cowardice which we must not permit ourselves.

To say, “Oh, human nature is like this. Oh, we are in the inconscience. Oh, we are in the ignorance”—all this is laziness and weakness. And behind this laziness and weakness there is a huge bad will. There!

I say this because many people have made this remark to me, many. And it is always a way of justifying oneself: “Oh, we are doing what we can.” It is not true. Because if you are sincere, once you have seen—as long as you have not seen, nothing can be said—but the moment you see is the moment when you receive the Grace, and once you have received the Grace, you no longer have the right to forget it.

5 December 1958