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WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust

The problem of free will

29 July 1953

There are events appertaining to a universal necessity and those one cannot change. There are events still in the balance which can be decided either way. The whole thing is to have a [old p. 193][new p. 191]perception that's not only clear-sighted but also quite impartial and impersonal, without even the shadow of a shadow of preference. Then, when one is in that perfect state--it can't be said, of neutrality, it is not neutrality: it is a state of consciousness which is immobile like a mirror--then one can see within it the quality of the thing that's happening, one can see the things that have been decided so that they cannot be altered and those that are still in the balance and can be changed.

To tell the truth, for each event the situation is different. There are some that can be changed completely, reversed altogether; there are some that are capable of undergoing quite a considerable change; there are others that can suffer only a slight modification--a slight modification but one that has a considerable consequence; and there are some that are inevitable; they are so because they are so; if you tried to oppose, you would break your head against a wall and that would serve no purpose. The whole thing is to have this perspicacity, know to which domain the event belongs and not will any other thing than what must be.

I could give hundreds of instances of different cases.

A thing seems to have been completely determined: it is going to be so. But you have within you a will that surges up, a flame that is kindled, a great aspiration that is in harmony with a higher Will and you force it upon the event. And then a kind of combination takes place: what had to happen will happen, but along with something else which comes at the same time and changes the nature of the former. For events of importance to the earth, this happens very often. For example, when an entire set of movements, circumstances, combinations of forces bring about an absolute necessity of war, one can, by calling in another force, change the extent and the consequences, and sometimes even the nature of the war, but one is not able to avert it. I could give you examples of this kind, of a very general nature.

I told you the other day with regard to the "spirit" of death, [old p. 194]what can be done, through an inner action, to prevent Death [new p. 192]from coming to someone's house; but then it goes to another's. You cannot deprive Death of what is its due. I have explained this to you. There are other cases where one might say in a somewhat childish way: "Death was not yet informed", and so you can take away from it its booty without any consequences. But that does not always happen. There are cases when one does that. But put in this way it sounds childish like a fairy tale. Yet, it corresponds to something in the setting of the circumstances: it depends on the way the circumstances move.

What I would like to bring home to you is that the problem is extremely complicated and subtle, and that at times the direction of the movement can be altered a little; at other times, the movement can be reversed; and at still others just the consequences and the inner attitude with regard to the movement alone can be changed. And naturally men see all these things in a too simplified way and translate all this by their prayer to God: they say, in one case, "God has given me what I asked from him", in another case, "He has refused me." And so, that's that. That is how they understand and it is sheer stupidity. To know how it happens, you must have a general, collective consciousness, at least as wide as the earth. That is the minimum. To understand truly one must have a universal consciousness. Then you can understand. For, I have said it somewhere in what I was reading today; I have said that all things are interdependent and there is neither any "beginning" nor any "end". Where do you put the beginning? [Note: "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." Questions and Answers 1929 (26 May)] ... To understand that, you [new p. 193]have to go beyond the earth-bound consciousness, you have to enter a universal consciousness. Then you will be able to understand. [old p. 195]

 


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