-026_God^s Debt.htm V GOD'S DEBT Here is a line from Savitri: "And paying here God's debt to earth and man." What is this debt that God owes to earth and man? We understand the debt that man and earth owe to God, their creator. But how is God indebted to his creation? Besides we learn that God pays his debt through his representative, his protagonist upon earth, the aspiring human being. First let us understand the mystery of God's debt toman. We know, in ordinary life a subordinate has a duty towards his superior, the lesser owes a debt to the greater. That is easily understood. Likewise the superior also has a duty to his subordinate, the greater has his duty to the sma

XIV NIGHT AND DAY The night is the background to the day or otherwise the day is the stage and the night the green room, that is to say, whatever is expressed in the day, all your activities physical or mental, are in a large part determined or coloured by your activities at night in sleep. The day represents your conscious activities, products of choice and the exercise of conscious will, but of the night we are wholly unconscious and we have no control over its hidden activities. Even so, it exercises a tremendous influence on the life of the day. The mood, the rhythm in the sleep-state colours, as I say, very much the mood and rhythm of the active life o

XII CLING TO TRUTH The Life Divine is the life of Truth. It is based on Truth, it is Truth, body and substance—Truth absolute, pure and simple. But it may be asked as we are actually in the ignorant and half-ignorant consciousness, in a world of almost total falsehood, is it not necessary, is it not inescapable for us to accept the falsehood for the moment, in order to be able to work in the world and succeed? We have to live in an environment and move in it; if we try to go against it openly, how can we do it practically? As individuals we are infinitesimal particles and the mass of the whole will bear us down each one of us and crush us out of existence. Truth is

Section Four XV THE EVOLUTION OF LANGUAGE Human language was born out of the necessity of intercommunication among human beings living together. The necessity naturally related to the physical life and its demands and requirements. Man being a mental being sought intercommunication through his mind. So mind yoked to the physical demands gave the first form and pattern to human speech. Language in the beginning must have been an echo or a graphic expression of man's sense-bound mind. But as the mind developed, became more and more rational and intellectual, language also tended to become more and more abstract and intellectualised. E

XVI THE RELATIVE BEST Whatever happens is for the best—under the circumstances, it must be added, for the best is the resultant of many forces pulling in all directions for and against and side­ways. The best means whatever leads to the goal, to the ultimate good, the final reality, the Supreme, the Divine. The universe is so arranged, the divine dispensation acts in such a way that every event, every circumstance, what­ever its appearance, always leads to the Supreme Goal. So it is said the way, whatever it is, straight or crooked, always guides you to your final realisation. Only, in the progressive march, the best can always be bettered and must

IV LOVE AND LOVE The Mother says: there is only one Love, there are not two. And it is Divine Love. The difference arises only in its expression, in its application. In its essential quality and substance it is always the same. Take for example human love; stripped of the mere human element, love remains the same original thing. Because the old ascetic orders of spiritual discipline, in the main, considered love essentially and wholly earthy and human, they rejected this limb altogether, cut it out as undivine. But that is an error. We do not regard love, even human love, as an error but a power, a force and energy. Love, even human love, is not to be amputa

XIII GO THROUGH It is said one must be free from human love if one is to enjoy Divine Love. But to be free is usually taken to mean to reject, to reject naturally by force, that is to say, to coerce, to repress and suppress. "But who can coerce a force of Nature?" the Gita asks. Indeed a force of Nature like human passion cannot be dominated or obliterated by force; it is sure to come back with a redoubled vigour. Nor can such an elemental feeling be overlooked, side-tracked or by-passed. This way also the element is sure to come back and catch you from behind. The best way to tackle the thing is, as the Mother says, to go through it. To go through means

X EFFORT AND GRACE There are, we know, as Sri Aurobindo says, two powers which in their conjunction bring about the great consummation we aim at. It is personal effort from below and Divine Grace from above. The one prepares the field, the other fructifies and fulfils. It has, however, always been declared that personal effort is not absolute in its effectivity, it is limited, relative and conditional: it does not by itself lead you to the final and supreme realisation; it takes you at the most to the threshold of Grace which follows up the work and brings it to its goal. Indeed it has also been said that personal effort itself is operative when inspired an

II BEYOND VEDANTA The first step in the spiritual life is the Vedantic experience that the world is an illusion, an absolute illusion. Rather it is the Buddhist experience of nihil, nothingness, extinc­tion that is the first step, the very basic realisation of all spiritual life. It is not the summit—the nec plus ultra, beyond which there is nothing—but it is the very foundation, the absolute minimum of spirituality—sine qua non, without which it is not. The one experience with which you start your spiritual journey is the total negation of whatever exists, reducing existence to zero: world-existence being equated with Ignorance. Life is a false­hood,

XX SAVITRI (i) Savitri, the poem, the word of Sri Aurobindo is the cosmic Answer to the cosmic Question. And Savitri, the person, the Godhead, the Divine Woman is the Divine's response to the human aspiration. The world is a great question mark. It is a riddle, eternal and ever-recurring. Man has faced the riddle and sought to arrive at a solution since he has been given a mind to seek and interrogate. What is this universe ?From where has it come? Whither is it going? What is the purpose of it all? Why is man here? What is the object of his existence? Such is the mode of human aspiration. And Ashwapati in his quest begins to explore the world an