Sachchidananda 'The Life Divine' Book I,Ch.9, 10, 11, 12

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Now whatever is the object from which you shrink gives you experience of suffering that very thing when there is no shrinking gives you delight that very thing. That very thing which was actually giving you suffering gives you suffering on the because of the limitation of your consciousness, for examples some people say that the sun is very hot in the scorching I can't walk in it but you say I want to admit sun into my consciousness not limiting myself, this is not very experience which many people can experience. The moment you say I really want to experience and welcome sun in my body then that very fall of the sun and its shine and its heat you enjoy it in any case in the cold season the same sun which was scorching and giving trouble gives you delight the same sunlight because now you're open to it because of the cold season enables you to open up fully to the heat and therefore that he gives you delight is the same thing. So basically Shri Aurobindo says there is only delight in the world if delight was not there then suffering also would not be there, there is only delight everywhere14.04 everything that we receive is only delight, everything we send back is delight only in the middle there is a kind of a separateness, small island that we have made because of the limitation of our consciousness. So when the delight is rushing upon you; you feel it to be undelight or suffering because we are not open. It is otherwise delight itself in itself that which is rushing upon you is delight you will have seen that in every experience of discovery that which was found to be really dreadful when you really discover that which was dreadful was really your own mother all your suffering goes away disappears. When you find that this enemy home you thought was your enemy actually he was your best benefactor, your whole consciousness changes and he becomes, the very person becomes delightful. Sri Aurobindo says that the whole world is a sea of delight the world is nothing but delight.

Comment: I accepting it intellectually only, does not help.

Answer: no not at all, why because our consciousness physically ourselves must ultimately open up to that. Merely saying that all is delight it only gives you philosophic calm. At the most you will not scold you will not get wild did that is all. You will be in some kind of quietude but that is not enough, you should be able to convert it. But the very fact that you can convert it shows that basically all is delight, and delight is not inconsistent with it on the contrary suffering itself is possible only if there is delight. If there was no delight at all or if the current suffering was not the current of delight suffering would not be suffering at all. Suffering itself is the current of delight. And that is the solution of the problem actually that what you call suffering is itself is a kind of a delight of movement of delight and you could not have suffering and there was no delight behind it or in it, or it was itself. Delight behind delight at the cause and itself as a delight. This is a real solution of the problem that Ananda is perfectly convertible into suffering and suffering is convertible into Ananda and the whole world being a deliberate act of hiding and slow veiling and unveiling because it is only through that that kind of delight can be experienced. It is not that it is the only kind of delight therefore those theories which say that this is the best of all possible worlds is not advocated. What we say is that this world is as good as any other good world. Any world that is created by God will be as good as basically it might not have the same kind of experience but fundamentally all delight whether it is ice cream delight, of a vanilla or of chocolate they may give different flavours are both are equally delightful and you can choose one or the other. Similarly if you want this kind of delight it comes out of a slow movement which gradually becomes quicker and ultimately becomes instantaneous if you want this kind of delight this is the only way by which it can happen. And this is what God had chosen now, because we all agreed in fact according to Sri Aurobindo before even the veiling was done we were all taken into counsel, and we were asked and you want this and we all said yes we want this kind of delight he wanted delight in which you will be hiding yourself and we will be seeking you and pining for you we shall be in agony and then the kind of delight which will come by a revelation that delight that he want therefore this is allowed actually because we have chosen. Only on this premise we can now absolve God from any kind of reproach because this is a possibility of delight in which we are all a party to it because we are not different from all. As Sri Aurobindo says if God were different from us and had decided that he will intrigue this pain on somebody else than himself then you can say that he himself remaining in delight and here all suffering that also is not true because advait this is the only answer18.56 when we are suffering actually he is suffering through us so he's not absolving himself from this suffering he's also passing through this suffering. Inflicting pain upon others while himself remaining immune from it is evil or monstrous but he himself suffers and in inflicting suffering he's inflicting suffering on himself and by the decision of the one who is himself but another form and that another form has consented to it where is the reproach. So this is the solution.

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