WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust
26 May 1929
If our will is only an expression or echo of the universal will, where is the place of individual initiative? Is the individual only an instrument to register universal movements? Has he no power of creation or origination?
All depends upon the plane of consciousness from which you are looking at things and speaking of them or on the part of the being from which you act.
If you look from one plane of consciousness, the individual will appear to you as if he were not only an instrument and recorder, but a creator. But look from another and higher plane of consciousness with a wider view of things and you will see that this is only an appearance. In the workings of the universe whatever happens is the result of all that has happened before. How do you propose to separate one being from the integral play of the manifestation or one movement from the whole mass of movements? Where are you going to put the origin of a thing or its beginning? The whole play is a rigidly connected chain; one link merges imperceptibly into another. Nothing can be taken out of the chain and explained by itself as if it were its own source and beginning.
And what do you mean when you say that the individual creates or originates a movement? Does he do it all out of himself or out of nothing as it were? If a being were able to create in that way a thought or feeling or action or anything else, he would be the creator of the world. It is only if the individual goes back in his consciousness into the greater Consciousness which is the origin of things, that he can be an originator; he can initiate a movement only by identifying himself with the conscious Power which is the ultimate source of all movements. [new p. 59]
There are many planes of consciousness; and the determinism [old p. 59]of one plane is not the same as the determinism of another. So, when you speak of the creative individual, of what part of him are you thinking? For he is a very composite entity. Is it his psychic being of which you speak, or the mental or the vital or the physical? Between the unseen source of a movement and its manifestation, its external expression through the individual, there are all these steps and many others; and on each many modifications of it take place, many distortions and deformations. It is these changes that give the illusion of a new creation, a new origin, or a new starting-point for a movement. It is like when you put a stick into water; you see the stick, not in its true line, but bent into an angle. But it is an illusion, a distortion by the sight; it is not even a real angle.
Each individual consciousness, you can say, brings into the universal movement something that you can call from a certain point of view its own deformation or from another its own quality of the movement. These individual motions are part of the play of the Divine movement; they are not themselves origins, they are a transformation of things whose origin you must seek in the universe as a whole.
The sense of separation is spread everywhere, but it is an illusion; it is one of those false moods of which we must be cured if we want to enter into the true consciousness. The mind cuts the world into small bits: it says, here this stops, there that begins, and by this fragmentation it succeeds in distorting the universal movement. There is one great flow of a single, all-embracing, all-containing consciousness which manifests in an ever unrolling universe. This is the truth that stands behind everything here; but there is too this illusion which masks the truth from you, the illusion of these many movements which imagine that they are separate from one another, that they stand by themselves, in themselves and for themselves and that each is a thing in itself apart from the rest of the universe. They have the impression that their action and reaction upon one another is [new p. 60]something external, as if they were like different worlds standing [old p. 60]in each other's presence but with no point of contact except some external relations at a distance. Each sees himself as if he were a separate personality existing in its own right. This error of the separative sense has been allowed as part of the universal play, because it was necessary that the one consciousness should objectify itself and fix its forms. But because it has been allowed in the past, it does not follow that the illusion of separateness must always continue.
In the universal play there are some, the majority, who are ignorant instruments; they are actors who are moved about like puppets, knowing nothing. There are others who are conscious, and these act their part, knowing that it is a play. And there are some who have the full knowledge of the universal movement and are identified with it and with the one Divine Consciousness and yet consent to act as though they were something separate, a division of the whole. There are many intermediary stages between that ignorance and this full knowledge, many ways of participating in the play. There is a state of ignorance in which you do a thing and believe that it was you who decided it; there is a state of lesser ignorance in which you do it knowing that you are made to do it but you do not know how or why; and there is too a state of consciousness in which you are fully aware,--for you know what it is that acts through you, you know that you are an instrument, you know how and why your act is done, its process and its purpose. The state of ignorance in which you believe that you are the doer of your acts persists so long as it is necessary for your development; but as soon as you are capable of passing into a higher condition, you begin to see that you are an instrument of the one consciousness; you take a step upward and you rise to a higher conscious level.
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