Science, Culture and Integral Yoga :: The Origin and Remedy of Falsehood, Error, Wrong and Evil

When Knowledge is veiled by Ignorance the appearance of Falsehood-Error-Wrong-Evil is inevitable. But can Knowledge get veiled by Ignorance? If so, it might not be Knowledge at all. Ignorance may have the power to lend enchantment to what is false, but whence this power? The Gita says that when intelligence has attained to Unity, there is no more sin and virtue, no more is there the troubling duality. “These are they,” says the Vedic Rishi, “who are conscious of the much falsehood in the world; they grow in the house of Truth, they are the strong and invincible sons of Infinity.” Here is the clue also,—by being conscious of Falsehood one grows in the Truth. The amazement is, falsehood can enter by taking cosmic truth either from above or from below.

Such is the scriptural basis in The Life Divine for a spirituo-metaphysical discussion of the origin of Falsehood-Error-Wrong-Evil. Sri Aurobindo begins it as follows: (pp. 596-97 )

If Ignorance is in its nature a self-limiting knowledge oblivious of the integral self-awareness and confined to an exclusive concentration in a single field or upon a concealing surface of cosmic movement, what, in this view, are we to make of the problem which most poignantly preoccupies the mind of man when it is turned on the mystery of his own existence and of cosmic existence, the problem of evil? A limited knowledge supported by a secret All-Wisdom as an instrument for working out within the necessary limitations a restricted world-order may be admitted as an intelligible process of the universal Consciousness and Energy; but the necessity of falsehood and error, the necessity of wrong and evil or their utility in the workings of the omnipresent Divine Reality is less easily admissible. And yet if that Reality is what we have supposed it to be, there must be some necessity for the appearance of these contrary phenomena, some significance, some function that they had to serve in the economy of the universe. For in the complete and inalienable self-knowledge of the Brahman which is necessarily all-knowledge, since all this that is is the Brahman, such phenomena cannot have come in as a chance, an intervening accident, an involuntary forgetfulness or confusion of the Consciousness-Force of the All-Wise in the cosmos or an ugly contretemps for which the indwelling Spirit was not prepared and of which it is the prisoner erring in a labyrinth with the utmost difficulty of escape. Nor can it be an inexplicable mystery of being, original and eternal, of which the divine All-Teacher is incapable of giving an account to himself or to us. There must be behind it a significance of the All-Wisdom itself, a power of the All-Consciousness which permits and uses it for some indispensable function in the present workings of our self-experience and world-experience.

“…there must be some necessity for the appearance of contrary phenomena, some significance, some function that they had to serve in the economy of the universe,”—such is the justification of the ways of God to Man. The problem may be taken up from three points of view,—

its relation to the Absolute, the supreme Reality,

its origin and place in the cosmic workings,

its action and point of hold in the individual being.

In The Life Divine this is expounded in great detail in a chapter dealing with the origin of Falsehood, Error, Wrong, and Evil. (pp. 596-632) We present here a quick summary of the same.

The first question that always troubles is: Is in some manner the supreme Reality itself the originator of the contrary phenomena of evil and good, pain and happiness, sin and virtue, falsehood and truth? But it is maintained that they have no direct root in the supreme Reality, that they are creations only of the Ignorance and Inconscience, appearing somewhere in the sequence, that they are not fundamental or primary aspects of the Being, not native to the Transcendence or to the infinite power of the Cosmic Spirit. Like Truth there is no absolute of Falsehood. Naturally when Ignorance is gone, with it also goes away Falsehood.

If good, happiness, virtue, truth exist by the true consciousness, the opposite set of evil, pain, sin, falsehood survives only by wrong consciousness. Human values about them are uncertain and relative... This relativity is a circumstance of human mentality and the workings of the Cosmic Force in human life... Therefore the relation of truth to falsehood, of good to evil is in the nature of a contradiction as of light and shadow; a shadow depends on light for its existence, where light does not depend for its existence on the shadow.

In the process of manifestation of truth and good there is a possibility of the appearance of evil and falsehood. In fact if it is there then, in a way, it is inevitable also it materialises. When these opposites appear in the cosmic manifestation they take rank as implied absolutes. As soon as separateness enters in, so do these; but even this simultaneity is not inevitable.

But then where do these exist? do they exist originally in the mental and vital planes and are native to mind and life, or are they proper only to the material manifestation? It may be questioned too whether they are original and inevitable there, that they simply arose as an enabling supraphysical affirmation in the universal Mind and Life.

When one goes beyond the material plane, these things are found to exist there also, in worlds beyond us. There are powers and forms of vital mind and life that seem to be the prephysical foundation of the discordant, defective or perverse forms and powers of life-mind and life-force. There are forces that are attached to ignorance, to darkness of consciousness, to misuse of force, to perversity of delight. These powers, beings or forces are active to impose their adverse constructions upon terrestrial creatures. There are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience.

Being vast, these Forces in their action seem often to surpass the measures of human relativity. They may create their formations in man, they may seize and drive him, they may influence his impulses or his acts or possess his whole nature. If that possession happens, he may himself be pushed to an excess of the normal humanity of good or evil. In the extreme situation if pain becomes immeasurable, it ends itself or ends that in which it manifests, or collapses into insensibility or, in rare circumstances, it may turn into an ecstasy of Ananda. If evil became sole and immeasurable, it would destroy the world or destroy that which bore and supported it; it would bring things and itself back by disintegration into non-existence.

The adverse opposites are not, then, primal powers of the cosmos, but creations of Life or of Mind in life. Their supraphysical aspects and influences on earth-nature can be explained by the co-existence of worlds of a descending involution with parallel worlds of an ascending evolution, not precisely created by earth-existence, but created as an annexe to the descending world-order and a prepared support for the evolutionary terrestrial formations; here evil may appear, not as inherent in all life, but as a possibility and a pre-formation that makes inevitable its formation in the evolutionary emergence of consciousness out of the Inconscient. ...It is as an outcome of the Inconscience that we can best watch and understand the origin of falsehood, error, wrong and evil; it is in the return of Inconscience towards Consciousness that they can be seen taking their formation and it is there that they seem to be even inevitable.

The first emergence from the Inconscient is Matter, and in Matter falsehood and evil cannot exist, because both are created by a divided and ignorant surface consciousness and its reactions. There is no such active surface organisation of consciousness, ...there is no psychological organisation, no system of conscious actions or reactions. It is only by contact with conscious beings that material objects exercise powers or influences which can be called good or evil; but that good or evil is determined by the contacted being's sense of help or harm, of benefit or injury from them... The world of pure Matter is neutral, irresponsible... The duality of good and evil is not native to the material principle, it is absent from the world of Matter.

The duality begins with conscious life and emerges fully with the development of mind in life; the vital mind, the mind of desire and sensation, is the creator of the sense of evil and of the fact of evil. In animal life the fact of evil is there, but the sense of moral evil is absent; in it there is no duality of sin or virtue, all action is neutral and permissible for the preservation of life and its maintenance and for the satisfaction of the life-instincts. The sensational values of good and evil are inherent in the form of vital satisfaction and vital frustration, but the mental idea, the moral response of the mind to these values are a creation of the human being. There is an infrarational truth of Life and Matter which is impartial and neutral and admits all things as facts of Nature and serviceable for the creation, preservation or destruction of life. There is too a truth of the detached reason which can look on all that is thus admitted by Nature as serviceable to her processes in life and matter. There is too a suprarational truth formulating itself in spiritual experience which can observe the play of universal possibility, accept all impartially as the true and natural features and consequences of a world of ignorance and inconscience. But there is also this other middle truth of consciousness which awakens us to the values of good and evil and the appreciation of their necessity and importance; this awakening is one of the indispensable steps in the process of evolutionary Nature.

But then from what does this awakening proceed? If we regard only the process, we may agree that it is the vital mind that makes the distinction. Its first valuation is sensational and individual,—all that is pleasant, helpful, beneficial to the life-ego is good, all that is unpleasant, malefic, injurious or destructive is evil. Its next valuation is utilitarian and social: all that is considered helpful to the associated life, all that it demands from the individual in order to remain in association and to regulate association for the best maintenance, satisfaction, development, good order of the associated life and its units, is good; all that has in the view of the society a contrary effect or tendency is evil. But thinking mind then comes in with its own valuation and strives to find out an intellectual basis, an idea of law or principle. Religion brings in her sanctions; there is a word or law of God that enjoins righteousness even though Nature permits or stimulates its opposite. There is also a feeling that there is something deeper, that there is a deeper abiding truth and something within us that can have the intuition of that truth.

But what is the value of the sense of good and evil? For much more than the mind or life which can turn either to good or to evil, it is the soul-personality, the psychic being, which insists on the distinction. It is the soul in us which turns always towards Truth, Good and Beauty, because it is by these things that it itself grows in stature. The soul's perception of good and evil may not coincide with the mind's, but it has a deeper sense, a sure discrimination of what points to the higher Light and what points away from it.

If, then, evil and falsehood are natural products of the Inconscience, automatic results of the evolution of life and mind from it in the processus of the Ignorance, we have to see how they arise, on what they depend for their existence and what is the remedy or escape. In the surface emergence of mental and vital consciousness from the Inconscience is to be found the process by which these phenomena come into being.

In its first appearance consciousness has the semblance of a miracle, a power alien to Matter that manifests unaccountably in a world of inconscient Nature and grows slowly and with difficulty. Not a miracle but the fact is, evolution can be accounted for only because there is already a concealed consciousness in things with its inherent and native powers emerging little by little.

This concealed consciousness, the secret Conscious-Force sends up to the surface the minimum of intuition necessary for it to maintain its existence and go through the operations indispensable to life and survival. This intuition can be unerring; the instinct is automatically correct as a rule, but also it can err. Here it is just the secret consciousness rendered into surface sensation and perception, the secret force into surface impulse. But here it can be fallible.

When the underlying subliminal consciousness comes to the surface, there can be a direct meeting between the consciousness of the subject and the contents of the object and the result would be a direct knowledge; but presently this is not possible because of the veto or obstruction of the Inconscience. The secret consciousness-force has therefore to limit itself to imperfect renderings. Slowly mind starts its task of disengaging itself; it still works for the life-instinct, life-need and life-desire. However, its own special characters emerge, observation, invention, device, intention, execution of purpose, while sensation and impulse add to themselves emotion and bring a subtler and finer affective urge and value into the crude vital reaction.

When human intelligence adds itself to the animal basis this basis still remains active, but it is largely changed, subtilised and uplifted by conscious will and intention. Even when there is still a strong vital intuition, its vital character is concealed by mentalisation. In mental man when the intuition rises towards the surface, it is caught at once before it reaches and is translated into terms of mind-intelligence; a gloss or mental interpretation is added which conceals the origin of the knowledge. The emergence of mind in life brings an immense increase of the range and capacity of the evolving consciousness-force; but it also brings an immense increase in the range and capacity of error. The desirable gain is accompanied by the loss.

If in the evolution the surface consciousness were always open to the action of intuition, the intervention of error would not be possible. For intuition is an edge of light thrust out by the secret Supermind, and an emergent Truth-Consciousness, however limited, yet sure in its action, would be the consequence. Intelligence would be subservient to intuition and would be its accurate mental expression; its brilliancy would perhaps be modulated to suit a diminished action serving as a minor, not, as it is now, a major function and movement, but it would not be erratic by deviation. But this could not be, because of the hold of Inconscience on Matter.

There are, in practical fact, two poles of the conscious being between which the evolutionary process works, one a surface nescience which has to change gradually into knowledge, the other a secret Consciousness-Force in which all power of knowledge is and which has slowly to manifest in the nescience. The surface nescience full of incomprehension and inapprehension can change into knowledge because consciousness is there involved in it, but still it works as an inconscience trying to be conscious. All that is unknown is met on the basis of what is known; but as this knowledge is imperfect, as it receives imperfectly and responds imperfectly to the contacts of things, there can be a misprision of the new contact as well as a misprision or deformation of the intuitive response, a double source of error.

It is in these conditions that Error is a necessary accompaniment, almost a necessary condition and instrumentation, an indispensable step or stage in the slow evolution towards knowledge in a consciousness that begins from nescience and works in the stuff of a general nescience. The evolving consciousness has to acquire knowledge by an indirect means which does not give even a fragmentary certitude.

Intuition itself is limited in the human mind by mental misprision of its intimations and is unable to act in its own right; whether it be physical, vital or mental intuition, it has to present itself in order to be received, not nude and pure, but garbed with a mental coating or entirely enveloped in an ample mental vesture; so disguised, its true nature cannot be recognised and its relation to mind and its office are not understood.

Error by itself does not amount to falsehood; it would only be an imperfection of truth, a trying, an essay of possibilities. In spite of the mixture, intelligence and reason could arrive through this mixed truth to a clearer and truer figure of self-knowledge and world-knowledge. The obstruction of inconscience would diminish and an increasing mental consciousness would reach a clarity which would enable the concealed powers of direct knowledge and intuitive process to emerge.

As mind develops, there develops also a mental individuality with a personal drive of mind-tendency, a mental temperament, a mind-formation of its own. This surface mental individuality is egocentric; it looks at the world and things and happenings from its own standpoint and sees them not as they are but as they affect itself. Here we have an almost inexhaustible source of distortion of truth, a cause of falsification, an unconscious or half-conscious will to error, an acceptance of ideas or facts not by a clear perception of the true and the false, but by preference, personal suitability, temperamental choice, prejudgment. Here is a fruitful seed-plot for the growth of falsehood or a gate or many gates through which it can enter by stealth or by an usurping but acceptable violence.

In all that is developed by the life-force there is developed at the same time a secret delight somewhere in the being, a delight in good and a delight in evil, a delight in truth and a delight in falsehood, a delight in life and an attraction to death, a delight in pleasure and a delight in pain, in one's own suffering and the suffering of others, but also in one's own joy and happiness and good and the joy and happiness and good of others. The vital being and its life-force and their drive towards self-affirmation are, in the absence of an overt action of soul-power and spiritual power Nature's chief means of effectuation, and without its support neither mind nor body can utilise their possibilities or realise their aim here in existence.

Here therefore exists the origin of error, falsehood, wrong and evil in the consciousness and will of the individual; a limited consciousness growing out of nescience is the source of error, a personal attachment to the limitation and the error born of it the source of falsity, a wrong consciousness governed by the life-ego the source of evil. But it is evident that their relative existence is only a phenomenon thrown up by the cosmic Force in its drive towards evolutionary self-expression, and it is there that we have to look for the significance of the phenomenon. Emergence of the life-ego is a machinery of cosmic Nature for the affirmation of the individual, for his self-disengagement from the indeterminate mass substance of the subconscient, for the appearance of a conscious being on a ground prepared by the Inconscience; the principle of life-affirmation of the ego is the necessary consequence. But because it does these things as a separate ego for its separate advantage life-discord, conflict, disharmony arise, and it is the products of this life-discord and disharmony that we call wrong and evil. Nature accepts them because they are necessary circumstances of the evolution, necessary for the growth of the divided being; they are products of ignorance, supported by an ignorant consciousness that founds itself on division, by an ignorant will that works through division, by an ignorant delight of existence that takes the joy of division.

The true call upon us is the call of the Infinite and the Supreme; the self-affirmation and self-abnegation imposed on us by Nature are both movements towards that, and it is the right way of self-affirmation and self-negation taken together in place of the wrong. If we do not discover that, either the push of life will be too strong for our narrow ideal of perfection, or at best a half result will be all that we shall obtain, or else the push away from life will present itself as the only remedy, the one way out of the otherwise invincible grasp of the Ignorance.

There can be no artificial escape from this problem which has always troubled humanity and from which it has found no satisfying issue. The tree of the knowledge of good and evil with its sweet and bitter fruits is secretly rooted in the very nature of the Inconscience from which our being has emerged and on which it still stands as a nether soil and basis of our physical existence; it has grown visibly on the surface in the manifold branchings of the Ignorance which is still the main bulk and condition of our consciousness in its difficult evolution towards a supreme consciousness and an integral awareness. As long as there is this soil and this nourishing air and climate of Ignorance, the tree will grow and flourish and put forth its dual blossoms and its fruit of mixed nature. It would follow that there can be no final solution until we have turned our inconscience into the greater consciousness, made the truth of self and spirit our life-basis and transformed our ignorance into a higher knowledge.

But since the root of the difficulty is a split, limited and separative existence, this change must consist in an integration, a healing of the divided consciousness of our being, and since that division is complex and many-sided, no partial change on one side of the being can be passed off as a sufficient substitute for the integral transformation. To affirm our being rightly so that it may become one with all is the true principle, not to mutilate or immolate it. Sacrifice and self-giving are indeed a true principle and a spiritual necessity, sacrifice and self-giving done with a right consciousness and will founded on a true knowledge.

The true solution can intervene only when by our spiritual growth we can become one self with all beings, know them as part of our self, deal with them as if they were our other selves; for then the division is healed, the law of separate self-affirmation leading by itself to affirmation against or at the expense of others is enlarged and liberated by adding to it the law of our self-affirmation for others and our self-finding in their self-finding and self-realisation. Our oneness with others must be fundamental, not a oneness with their minds, hearts, vital selves, egos,—even though these come to be included in our universalised consciousness,—but a oneness in the soul and spirit, and that can only come by our liberation into soul-awareness and self-knowledge.

If this is to be achieved the three steps that are involved in it must be followed.

...The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness... The next step is to become aware of the eternal self in us unborn and one with the self of all beings. This self-realisation liberates and universalises; even if our action still proceeds in the dynamics of the Ignorance, it no longer binds or misleads because our inner being is seated in the light of self-knowledge. The third step is to know the Divine Being who is at once our supreme transcendent Self, the Cosmic Being, foundation of our universality, and the Divinity within of which our psychic being, the true evolving individual in our nature, is a portion, a spark, a flame growing into the eternal Fire from which it was lit and of which it is the witness ever living within us and the conscious instrument of its light and power and joy and beauty. Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us. Our action will not then be mastered by our vital impulse or governed by a mental standard, for she acts according to the permanent yet plastic truth of things,—not that which the mind constructs, but the higher, deeper and subtler truth of each movement and circumstance as it is known to the supreme knowledge and demanded by the supreme will in the universe. The liberation of the will follows upon the liberation in knowledge and is its dynamic consequence; it is knowledge that purifies, it is truth that liberates: evil is the fruit of a spiritual ignorance and it will disappear only by the growth of a spiritual consciousness and the light of spiritual knowledge.

The last division to be removed is the scission between this Nature and the Supernature which is the Self-Power of the Divine Existence. Even before the dynamic Knowledge-Ignorance is removed, the supreme Shakti or Supernature can work through us and we can be aware of her workings; but it is then by a modification of her light and power so that it can be received and assimilated by the inferior nature of the mind, life and body. But this is not enough; there is needed an entire remoulding of what we are into a way and power of the divine Supernature. The integration of our being cannot be complete unless there is this transformation of the dynamic action; there must be an uplifting and change of the whole mode of Nature itself and not only some illumination and transmutation of the inner ways of the being. An eternal Truth-Consciousness must possess us and sublimate all our natural modes into its own modes of being, knowledge and action; a spontaneous truth-awareness, truth-will, truth-feeling, truth-movement, truth-action can then become the integral law of our nature.

Evil or the Riddling Sphinx

Keywords: Yoga, Supermind, SriAurobindo, Spirituality, Religion, Philosophy, LifeDivine, Life, IntegralYoga, Gita

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.. RY Deshpande, Ph.D.

Comments

Re: The Origin and Remedy of Falsehood, Error, Wrong and Evil

by ronjon on Mon 31 Dec 2007 01:25 PM PST | Profile | Permanent Link

Awesome, truly awesome ...

Thank you RY !

~ ronjon

Re: Re: The Origin and Remedy of Falsehood, Error, Wrong and Evil

by RY Deshpande on Mon 31 Dec 2007 08:47 PM PST | Profile | Permanent Link

and thanks for providing emphases at the correct places and the significant elisions

RYD

Re: Vivekananda about Good and Evil

by RY Deshpande on Thu 03 Jan 2008 03:45 PM PST | Profile | Permanent Link

Apropos of good and evil, of duality, following is an account which appears in the Collected Works of Vivekananda, Vol. 6; it is based on fragmentary notes of a class talk given by him in New York.

The two conjoint facts of perception we can never get rid of are happiness and unhappiness—things which bring us pain also bring pleasure. Our world is made up of these two. We cannot get rid of them; with every pulsation of life they are present. The world is busy trying to reconcile these opposites, sages trying to find solution of this commingling of the opposites. The burning heat of pain is intermitted by flashes of rest, the gleam of light breaking the darkness in intermittent flashes only to make the gloom deeper.

In religions of dualism, among the Persians, there was a God and a Satan. This through the Jews has gone all over Europe and America. It was a working hypothesis thousands of years ago; but now we know, that is not tenable. There is nothing absolutely good or evil; it is good to one and evil to another, evil today, good tomorrow, and vice versa…

God was first of course a clan-god, then He became God of gods. With ancient Egyptians and Babylonians, this idea (of a dual God and Satan) was very practically carried out. Their Moloch became God of gods and the captured gods were forced to do homage in His temple.

Yet the riddle remains: Who presides over this Evil? Many are hoping against hope that all is good and that we do not understand. We are clutching at a straw, burying our heads in the sand. Yet we all follow morality and the gist of morality is sacrifice—not I but thou. Yet how it clashes with the great good God of the universe! He is so selfish, the most vengeful person that we know, with plagues, famines, war!

There was the other idea in the old Vedic hymn to the Goddess: "I am the light. I am the light of the sun and moon; I am the air which animates all beings." This is the germ which afterwards develops into Mother-worship. By Mother-worship is not meant difference between father and mother. The first idea connoted by it is that of energy—I am the power that is in all beings.

"I stretch the bows of Rudra when He desires to destroy evil." (Rig-Veda, X. 125, Devi-Sukta)

Very soon in the Gita (IX. 19, also X. 4-5) we find, "O Arjuna, I am the Sat and I am the Asat, I am the good and I am the bad, I am the power of saints, I am the power of the wicked." But soon the speaker patches up truth, and the idea goes to sleep. I am power in good so long as it is doing good works.

In the religion of Persia, there was the idea of Satan, but in India, no conception of Satan. Later books began to realise this new idea. Evil exists, and there is no shirking the fact. The universe is a fact; and if a fact, it is a huge composite of good and evil. Whoever rules must rule over good and evil. If that power makes us live, the same makes us die. Laughter and tears are kin, and there are more tears than laughter in this world. Who made flowers, who made the Himalayas?—a very good God. Who made my sins and weaknesses?—Karma, Satan, self. The result is a lame, one-legged universe, and naturally the God of the universe, a one-legged God.

The view of the absolute separation of good and evil, two cut and dried and separate existences, makes us brutes of unsympathetic hearts… Good and evil are not separate existences, but there is an evolution of good, and what is less good we call evil.

All these ideas are attempts to fly evil. But we have to face it. Face the whole! Am I under contract to anyone to offer partial love to God only in happiness and good, not in misery and evil?

The lamp by the light of which one forges a name and another writes a cheque for a thousand dollars for famine, shines on both, knows no difference. Light knows no evil; you and I make it good or evil.

"I am the Power that manifests everywhere", says the Mother—She who is bringing out this universe, and She who is bringing forth the following destruction. No need to say that destruction is only the beginning of creation. The top of a hill is only the beginning of a valley.

Be bold, face facts as facts. Do not be chased about the universe by evil. Evils are evils. What of that?

After all, it is only Mother's play. Nothing serious after all. What could move the Almighty? What made Mother create the universe? She could have no goal. Why? Because the goal is something that is not yet attained. What is this creation for? Just fun. We forget this and begin to quarrel and endure misery. We are the playmates of the Mother.

Pleasure will come—good: who forbids? Pain will come: welcome that too. A mosquito was sitting on a bull's horn; then his conscience troubled him and he said, "Mr. Bull, I have been sitting here a long time. Perhaps I annoy you. I am sorry, I will go away." But the bull replied, "Oh, no, not at all! Bring your whole family and live on my horn; what can you do to me?"

Why can we not say that to misery? To be brave is to have faith in the Mother!

"I am Life, I am Death." She it is whose shadow is life and death. She is the pleasure in all pleasure. She is the misery in all misery. If life comes, it is the Mother; if death comes, it is the Mother. If heaven comes, She is. If hell comes, there is the Mother; plunge in. We have not faith, we have not patience to see this. We trust the man in the street; but there is one being in the universe we never trust and that is God. We trust Him when He works just our way. But the time will come when, getting blow after blow, the self-sufficient mind will die. In everything we do, the serpent ego is rising up. We are glad that there are so many thorns on the path. They strike the hood of the cobra.

Last of all will come self-surrender. Then we shall be able to give ourselves up to the Mother. If misery comes, welcome; if happiness comes, welcome. Then, when we come up to this love, all crooked things shall be straight. There will be the same sight for the Brahmin, the Pariah, and the dog. Until we love the universe with same-sightedness, with impartial, undying love, we are missing again and again. But then all will have vanished, and we shall see in all the same infinite eternal Mother.

RYD

Re: The Beggar God of Vivekananda

by RY Deshpande on Fri 04 Jan 2008 07:13 AM PST | Profile | Permanent Link

There is a famous episode in the life of Vivekananda which illustrates with all its poignancy the love he had for the suffering humanity. Romain Rolland, the great French savant and an excellent example of “Gallic grace in intellectual culture”, in his Life of Vivekananda narrates it as follows:

Vivekananda, torn between twenty contradictory demons—faith, science, art, all the passions of victory and action—kept in his feverish hands to the end the equal balance between the two poles: a burning love of the Absolute (the Adwaita) and the irresistible appeal of suffering Humanity. And what makes him so appealing to us is that at those times when equilibrium was no longer possible, and he had to make a choice, it was the latter that won the day: he sacrificed everything else to Pity, to “poor suffering Humanity,” as Beethoven, his great European brother said.

It is another matter if this Humanity “with a heart so unkind, more unkind than the winter wind” deserves this attention, particularly when the problem of pain and suffering has to be tackled at a much deeper level. But Vivekananda’s concern for daridrī nārāyaņa, the Beggar God, the Destitute, had such force and such intensity that it was “the only God” in whom he believed, “my God the miserable, my God the poor of all races”.

The beautiful episode of Girish Chandra Ghose, the renowned Bengali actor of the time who later turned towards Ramakrishna, is a moving example. Romain Rolland continues:

One day he came in while Vivekananda was discussing the most abstract philosophy with a disciple. Vivekananda broke off and said to him in a mockingly affectionate tone, “Well, Girish, you did not care to make a study of these things, but passed your days with your Krishnas and Vishnus.”

Girish replied: “Well, Naren, let me ask you one thing. Of Vedas and Vedanta you have read enough. But are there remedies prescribed in them for these wailings, these cries of hungry mouths, these abominable sins… and many other evils and miseries that one meets with every day? The mother of the house there, who at one time fed daily fifty mouths, has not the wherewithal to cook even for herself and her children for the last three days! The lady of such-and-such a family has been violated by the ruffians and tortured to death. The young widow of so-and-so has succumbed from causing abortion to hide her shame!... I ask you Naren, have you found in the Vedas any preventive for these evils?...

And as Girish continues in this vein of sharp irony, depicting the dark and dismal side of society, Vivekananda sat speechless and deeply moved. Thinking of the pain and misery of the world, tears came into his eyes and to hide his feelings he walked out of the room.

Girish said to the disciple, “Now, did you see with your own eyes what a large heart your Guru possesses? I do not esteem him with so much for being a scholar and intellectual giant, as for that large-heartedness which made him walk out shedding tears for the misery of mankind. As soon as he heard it, mark you, all his Vedas and Vedanta vanished out of sight as it were, all the learning and the scholarship that he was displaying a moment ago was cast aside and his whole being was filled to overflow with the milk of loving kindness. Your Swami is as much a Jnani and a Pandit as a lover of God and humanity.”

Vivekananda returned, and said to Sadananda that his heart was gnawing with pain at the poverty and distress of his countrymen, and exhorted him to do something by opening a small relief centre at least. And turning to Girish, he said: “Ah, Girish, the thought comes to that even if I have to undergo a thousand births to relieve the misery of the world, ay, even to remove the least pain from everyone, I shall cheerfully do it!”

A new turn in the Vedantic philosophy of life was taking place. Never in the Indian spirituality such ardency for the collective welfare of humanity, such sense of societal amelioration was witnessed in the long past. Vivekananda as a Vibhuti working in the enlarged Vedantic framework,—but without the element of the commiserative readiness of the Christian,—for the cause of the suffering mankind is a new beginning. Yet one wonders if the fundamental problem of the afflicted creature can really be tackled by such an approach. The cosmic evil is too deep to be uprooted, least by sympathy howsoever genuine and deep it be.

We shall see how in response to the question from Savitri's mother Malawi Narad expatiates it in the second canto of the Book of Fate of Savitri.

RYD

Re: Re: The Beggar God of Vivekananda

by ronjon on Sat 05 Jan 2008 02:18 PM PST | Profile | Permanent Link

Hi RY,

You say above:

...A new turn in the Vedantic philosophy of life was taking place. Never in the Indian spirituality such ardency for the collective welfare of humanity, such sense of societal amelioration was witnessed in the long past. Vivekananda as a Vibhuti working in the enlarged Vedantic framework,—but without the element of the commiserative readiness of the Christian,—for the cause of the suffering mankind is a new beginning...

I thought of your comment when I read the 'January 4 Quote of the Day', by the Mother:

...in each world, in each being, in each
thing, in each atom is the Divine Presence,
and it is man's mission to manifest it.

The Mother's inspiring phrase: "...and it is man's mission to manifest it," seems to me qualitatively different from Vivekananda's approach. To me, it points to the more "proactive yoga" of Sri Aurobindo and the Mother as a potential solution to the conundrum you pose above re Vivekananda's approach: "...Yet one wonders if the fundamental problem of the afflicted creature can really be tackled by such an approach. The cosmic evil is too deep to be uprooted, least by sympathy howsoever genuine and deep it be..."

What are your thoughts re this RY?

~ rj

Re: Re: Re: The Beggar God of Vivekananda

by RY Deshpande on Sun 06 Jan 2008 02:56 AM PST | Profile | Permanent Link

Hi Ronjon
Let me first say a few general things about the problem.

Firstly, Vivekananda’s Beggar God is, if we may say so, a modern combination of the Buddhistic Compassion and the Christian Love for mankind. But philanthropy or the service of humanity or charity or missionary engagements “which the mind of man substitutes for the deeper truth of works” cannot go deep enough. In one of his letters Sri Aurobindo writes: (p. 553)

…our attitude is that humanity cannot grow out of its limitations by the ordinary means adopted by the human mind, politics, social reform, philanthropy, etc.—these can only be temporary or local palliatives. The only true escape is a change of consciousness, a change into a greater, wider and purer way of being, and a life and action based upon that change. It is therefore to that that the energies must be turned, once the spiritual orientation is complete. This implies no contempt, but the preference of the only effective means over those which have been found ineffective.

Sri Aurbindo’s approach has been, true to his nature of work, to “bring the higher Consciousness down into the earth-consciousness and establish it there as a constant realised force.” Terms such as “service of mankind” are very modern and European in their connotation. Mahayana laid stress on compassion which should be contrasted with the proposition that this entire creation is a great family of God, vasudhaiva kutumbakam.

But Sri Aurobindo goes a step farther, that his Yoga is not for the sake of humanity: “Our yoga for the sake of the Divine” in which the “The Divine includes not only the supracosmic but the cosmic and the individual—not only Nirvana or the Beyond but Life and the All. It is that I stress everywhere.” (Letters on Yoga, p. 149)

In it "man's mission to manifest" the Divine Presence is pivotal. This goes very well with “our Yoga is [not for humanity but] for the Divine.” Man is the bridge, says the Mother elsewhere, linking God to this creation. In the Aitteraya Upanishad he is “well-fashioned” for the Gods to inhabit in him.

So it is not the suffering aspect of humanity, which is too well-known to us and about which nothing much in a fundamental way can be done, but the urge to exceed itself, to be the willing and worthy instrument of the Divine that is what really matters. That is the post-human destiny in its most positive and assertive character that we must cherish, for which we must be engaged in the “pro-active yoga”.

What do you say?

RYD

Re: The Debt of God

by RY Deshpande on Sat 05 Jan 2008 04:04 AM PST | Profile | Permanent Link

The dying words of Christ on the cross are an Avataric poignancy, expressing the love of God for Man. If only Man recognises it! Perhaps then he won’t any more be a Man! In his intimate personal letter, dated 28 September 1928, Romain Rolland writes to Dilip Kumar Roy as follows:

On the cross he cried out at the last moment: “Eli, Eli, lamma sabactani?”—“My father, my father, why hast thou forsaken me?” This tragic cry moves me to my depths even now every time I hark back to it… It is perhaps the most poignant tragedy that has ever been enacted under the vault of the sky! Picture to yourself a heroic Godhead, a God among men, who, wanting to sacrifice himself for humanity, ends on the point of winning Immortality by losing faith in his mission! And why? Because, having been married to mortal condition, he had perforce, to plumb the depths of human suffering and humiliation of mortal capitulation. Could there be anything more moving, more sublime?

The “My God, my God”-passage as we have in St Matthew is as follows:

He trusted in God let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

And about the ninth hour Jesus cried with a loud voice, saying, E’li, E’li, la-ma sa-bach-tha-ni? that is to say, My God, my God, why hast thou forsaken me?

Some of them that stood there, when they heard that, said, This man calleth for E’li-as.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether E’li-as will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

“Ought not Christ to have suffered these things, and to enter into his glory?”—asks St Luke. The perception of Romain Rolland that “having been married to mortal condition, he [Christ] had perforce, to plumb the depths of human suffering and humiliation of mortal capitulation” is far deeper than the small human mind can comprehend. The full occult-spiritual connotation of it comes out in Narad’s description of the crucifixion event in Savitri. he was responding to Savitri’s mother Malawi about the problem of evil and tells her “he who would save the race must share the pain, pay the debt the Eternal owes to the fallen kind, must sign the salvation’s testament with his blood. Only by the dread mysterious sacrifice offered by God’s martyred body for the world can the dark account be settled.” Indeed, (Savitri, pp. 445-46)

Hewn, quartered on the scaffold as he falls
His crucified voice proclaims, `I, I am God;'
`Yes, all is God,' peals back Heaven's deathless call.

How can the suffering mortal be left behind? If the seed of Godhead sleeps in his heart, and the flower of Godhead grows on the world-tree surely, then, all shall discover God in self and things. When God's messenger comes to help the world and lead the soul of earth to higher things, he too must carry the yoke he came to unloose. (pp. 446-47)

Even worse may be the cost, direr the pain:
His large identity and all-harbouring love
Shall bring the cosmic anguish into his depths,
The sorrow of all living things shall come
And knock at his doors and live within his house;
A dreadful cord of sympathy can tie
All suffering into his single grief and make
All agony in all the worlds his own…
He dies that the world may be new-born and live.

It is for this spiritually destitute that the divine soul comes and accepts the law of pain, that thus alone can he redeem his lot, the lot of his suffering mortality. “See, how compassionate your Swami is,” cried Girish to his friend Sadananda—as we read it in the life of Vivekananda.

RYD

Re: Falsehood, Error, Wrong and Evil--and grows the gold-bright God

by RY Deshpande on Mon 07 Jan 2008 07:47 AM PST | Profile | Permanent Link

You want to step over my toes
But step softly over my toes;
I’ll not recount to you my woes,
I’ll not scream with a thousand woes.

There have been tales in hurried prose,
How, long ago, from sad furrows
Sprang up these sombre grisly woes,
How here the crop of evil rose.

O the dour winter wind that blows
Night after awed night! but who knows
Between the frightening shadows
It’s the gold-bright who grows and grows!

RYD
7 Jan 08

Re: Falsehood, Error, Wrong and Evil--the ugly contretemps

by RY Deshpande on Tue 08 Jan 2008 07:42 AM PST | Profile | Permanent Link

If Falsehood-Error-Wrong-Evil are an “ugly contretemps” accepted by the bold and adventurous Spirit, then there has to be a significance in their appearance. Not only that; they seem to be natural and indispensable in the working of the individual as well as of the universe. It is thus that through death life progresses towards its higher and superconscient possibilities—until the higher and superconscient power herself starts operating in it directly. When we live in this dark and veiling ignorance, we miss the greater purpose these agents, these negatives play.

Explaining the Yoga of Beauty, Romain Rolland quotes a passage ascribed to Socrates. It is about the ascension of Beauty from the low vitalistic to the sublime and the impersonal: “…one must pass from the love of a beautiful form to the love of all beautiful forms or to physical beauty in general; then from love of beautiful bodies to the love of beautiful souls, beautiful actions, and beautiful thoughts. In this ascension of the spirit through moral beauty, a marvellous beauty will suddenly appear to him, eternal, exempt from all generation, from all corruption, absolutely beautiful: not consisting in either in a beautiful face, nor in any body nor any thought nor in any science; not residing anywhere but in itself, whether in heaven or on earth, but existing eternally in itself and for itself in its absolute and perfect unity.”

What holds for Beauty also holds for Truth and Good and Joy and Right and Strength. Yet the problem stays unattended behind, the “ugly contretemps” remain back in the cosmos and in the individual. The soul has returned to itself but the world is yet gripped by the fierce wrestling antagonists. This is an experience peculiar not only to the seekers of deep Samadhi in the ancient Indian traditions, but also to Christian and Sufi mystics. The point is, the glory of the Vedantic Passive Brahman sheds off all that is worldly and limited and small and uncouth and ugly, that the Divine Gloom, the Night of God gives freedom, but a freedom in the Self alone, in the quiescent Self. Here Self’s vast spiritual silence occupies space: (Savitri, p. 310)

Only the Inconceivable is left,
Only the Nameless without space and time:
Abolished is the burdening need of life:
Thought falls from us, we cease from joy and grief;
The ego is dead; we are free from being and care,
We have done with birth and death and work and fate.

But in this vast spiritual silence it is too early for the soul to rejoice. A leap into the “divine abyss” has been taken, but the self’s mission and self’s power have not come into the full operative dynamics of the creation. This is something which is missed even by the great Viae Romanae, the royal paths of the ancient practices of spirituality, oriental or occidental.

Here again we may check Romain Rolland’s quote about “the beautiful explanation of Evil in the system of the Areopagite”: (taken from The Life of Vivekananda)

Evil is neither being, for then it would not be absolutely evil, nor non-being, for this transcendental appellation can only belong to that contained in the sovereign good in a sovereign fashion.

Evil is neither fixity, nor identity, it is varied, indefinite, as if floating in subjects which do not possess immutability in themselves… Evil, as evil, is not a reality, it is not a being… Evil as evil is nowhere…

Everything exists only of and through the Good, which is the Supereminent Unity.

Evil is certainly not a reality in the absolute sense, yet the fact of evil is undeniable. If we go along the line of Plotinus, then somewhere in the termination of the divine hypostases it is the self-limitation of Good that becomes Evil. But in this deepening flight from the unknown to the lesser unknown there is no remedy for this self-limiting Good’s Evil to become again the limitless Good’s Good. The experience of the creatively infinite Inconscience, giving rise to the “ugly contretemps”, is missing in all these formulations. But the more we read the Life Divine’s chapter on the Origin and Remedy of Falsehood, Error, Wrong and Evil, the more luminous do they become in the full dynamic play of a wonderful possibility of divine manifestation upon earth.

RYD

Re: The Origin and Remedy of Falsehood, Error, Wrong and Evil--Price to be paid

by RY Deshpande on Mon 14 Jan 2008 03:59 AM PST | Profile | Permanent Link

Falsehood and Evil are the byproduct of a world-movement, making their appearance somewhere in the involutionary-evolutionary process, it becoming inevitable because of Ignorance. As far as the individual is concerned remove Ignorance, the self-limiting knowledge of the Self, and these will just fade away, or depart. In the evolution out of the Inconscient existence there rise up powers and beings who will not allow any progress towards manifestation of the divine possibilities, of light and love and beauty and joy. But the problem is if these can be eliminated or dissolved for ever. We read in Savitri (p. 510)

The cosmic evil is too deep to unroot,
The cosmic suffering is too vast to heal.

Terrifying and pitiless are these agents holding us back and a high price must be paid to get rid of them. Being ‘fundamental’ in the cosmic working, only a supra-cosmic force can successfully tackle them, only the incarnate Divine, the Divine himself born as Man, accepting all his suffering and evil, can handle them. By his “martyred body” is the dark account of the mortal’s ignorance settled. That is the debt God pays to Man. The Son of God born as the Son of Man must drink the bitter cup, must carry on his shoulder the heavy cross of the afflicted creature.

Savitri herself has to do the Yoga of Conquest. She is told: (Savitri, pp. 536-38)

Thou hast come down into a struggling world
To aid a blind and suffering mortal race,
To open to Light the eyes that could not see,
To bring down bliss into the heart of grief,
To make thy life a bridge twixt earth and heaven;
If thou wouldst save the toiling universe,
The vast universal suffering feel as thine:
Thou must bear the sorrow that thou claimst to heal;
The day-bringer must walk in darkest night.
He who would save the world must share its pain.
If he knows not grief, how shall he find grief's cure?
If far he walks above mortality's head,
How shall the mortal reach that too high path?
If one of theirs they see scale heaven's peaks,
Men then can hope to learn that titan climb.
God must be born on earth and be as man
That man being human may grow even as God.
He who would save the world must be one with the world,
All suffering things contain in his heart's space
And bear the grief and joy of all that lives.
His soul must be wider than the universe
And feel eternity as its very stuff,
Rejecting the moment's personality
Know itself older than the birth of Time,
Creation an incident in its consciousness,
Arcturus and Belphegor grains of fire
Circling in a corner of its boundless self,
The world's destruction a small transient storm
In the calm infinity it has become.
If thou wouldst a little loosen the vast chain,
Draw back from the world that the Idea has made,
Thy mind's selection from the Infinite,
Thy senses' gloss on the Infinitesimal's dance,
Then shalt thou know how the great bondage came.
Banish all thought from thee and be God's void.
Then shalt thou uncover the Unknowable
And the Superconscient conscious grow on thy tops;
Infinity's vision through thy gaze shall pierce;
Thou shalt look into the eyes of the Unknown,
Find the hid Truth in things seen null and false,
Behind things known discover Mystery's rear.
Thou shalt be one with God's bare reality
And the miraculous world he has become
And the diviner miracle still to be
When Nature who is now unconscious God
Translucent grows to the Eternal's light,
Her seeing his sight, her walk his steps of power
And life is filled with a spiritual joy
And Matter is the Spirit's willing bride.
Consent to be nothing and none, dissolve Time's work,
Cast off thy mind, step back from form and name.
Annul thyself that only God may be.

The command is, after the discovery of the soul, to annul oneself that only God may be.

RYD

Re: Falsehood, Error, Wrong and Evil-- the day-bringer must bear the law of pain

by RY Deshpande on Tue 15 Jan 2008 08:15 AM PST | Profile | Permanent Link

Action of Ignorance brings pain and suffering. Sita was abducted and the grief of Rama was inconsolable,—was that then because of Ignorance? Was Christ’s suffering on the cross a part of that vast Ignorance? The physical agony the Mother was experiencing during the intense phase of the cellular transformation,—was that because of Ignorance in her? Sri Aurobindo wrote to his brother that he was engaged in “severe and painful” work,—was that again because of Ignorance somewhere in him? On the Samadhi we have the Mother’s words: “To Thee… who hast worked, struggled, suffered, hoped, endured so much,… who hast willed all, attempted all, prepared, achieved all for us…”,—was that all in the Ignorance? Ramakrishna suffered the agony, the scourge, of the most incurable illness and passed away in that—because of Ignorance?

Or else, if in them there was no Ignorance, whence then this pain and suffering for them?

The dissolution of Death is the missioned task of Savitri. She knows that going upward is to go to the Superconscience. From Death to Immortality, mŗtyormāmŗtam gamaya, is perfectly all right, but then that means Death is left behind as the ruler of this ignorant world, that Ignorance is left behind without any fundamental change in this mortal creation here. They do not make Death and Ignorance disappear.

Even when the antagonists like Ravana and Mahishasura are killed by the divine Hand, when they merge into the Divine Status, merge in It, what they stand for yet remains more or less intact. The formation persists. The occult action is done, but the painful and dark roots of antagonism do not get eliminated. Ignorance and Death continue to be there, as if they have still some role to play in this strange manifestation. Savitri’s task eventually is to see that even this is got rid of, got rid of once for all, that the formation does not stay back.

The fact is “in the Inconscient itself and behind the perversions of the Ignorance the Divine Consciousness lies concealed and works and must more and more appear, throwing off in the end its disguises.” That is way the world is called to express the Divine. But this expression cannot happen without accepting, in the real as well as practical sense, the conditions of Ignorance and mortality. “Exempt and unafflicted by earth’s fate, how shall the saviour cure the ills he never felt?” Indeed (Savitri, pp. 445-47)

He who would save the race must share its pain:
This he shall know who obeys that grandiose urge,
The great who came to save this suffering world
And rescue out of Time’s shadow and the Law,
Must pass beneath the yoke of grief and pain…
Even worse may be the cost, direr the pain:
His large identity and all-harbouring love
Shall bring the cosmic anguish into his depths,
The sorrow of all living things shall come
And knock at his doors and live within his house;
A dreadful cord of sympathy can tie
All suffering into his single grief and make
All agony in all the worlds his own.
He meets an ancient adversary Force,
He is lashed with the whips that tear the world's worn heart;
The weeping of the centuries visits his eyes:
He wears the blood-glued fiery Centaur’s shirt,
The poison of the world has stained his throat.
In the market-place of Matter's capital
Amidst the chafferings of the affair called life
He is tied to the stake of a perennial Fire;
He burns on an unseen original verge
That Matter may be turned to spirit stuff:
He is the victim in his own sacrifice.
The Immortal bound to earth's mortality
Appearing and perishing on the roads of Time
Creates God's moment by eternity's beats.
He dies that the world may be new-born and live.

Who else can do this if not the Avatar? At one crucial stage in her yogic pursuit Savitri, as we have already seen, is told: (pp. 536-37)

Thou hast come down into a struggling world
To aid a blind and suffering mortal race,
To open to Light the eyes that could not see,
To bring down bliss into the heart of grief,
To make thy life a bridge twixt earth and heaven;
If thou wouldst save the toiling universe,
The vast universal suffering feel as thine:
Thou must bear the sorrow that thou claimst to heal;
The day-bringer must walk in darkest night.
He who would save the world must share its pain.
If he knows not grief, how shall he find grief's cure?
If far he walks above mortality's head,
How shall the mortal reach that too high path?

She must feel the universal suffering as her own, must bear the sorrow she claims to heal, must share the world’s pain. But she feels the suffering, bears the sorrow, shares the pain not because of her Ignorance, lost in Ignorance, but in the Knowledge of the Ignorance, in the know of the Ignorance. Ignorance is her means to remove pain and suffering and sorrow of the world.

RYD

Re: Falsehood, Error, Wrong and Evil--Hymn of Ignorance

by RY Deshpande on Wed 16 Jan 2008 08:31 AM PST | Profile | Permanent Link

On his way to Aswapati’s palace Narad sings the great Hymn of Ignorance. But his hymned Ignorance is not in the aspect of pain and suffering and sorrow. Instead, it is associated with the name of Vishnu. In fact, Narad is always immersed in Vishnu, he chanting ever the name in his luminous identification. But on his way to Aswapati’s palace the chant is in the context of the inconscient Self and the somnambulist Force, hers an unseeing action, she doing work without the awareness of the purpose of this creation. Because of this universal inconscience there is the Love lying in the dim Abyss, helpless in the clasp of eternal Death; there is the Truth crying for emergence from the Night’s blind and unfathomable deeps. But then Narad’s song continues even as he sings of the glory and marvel that are about to be born, of the Godhead throwing off the veil and coming out in the open daylight of delight, of life made bliss and the bodies made divine. He sings of the long-awaited transfiguration and ecstasy, they about to arrive in the wake of Savitri’s discovery of Love. The things that were promised are now on the verge of being fulfilled.

In this prefatory background is set the purpose of Narad’s eventful visit. On the fateful day, after Savitri’s discovery of Love, Narad hastens to the palace—but only to make an announcement of the death of Savitri’s lover Satyavan one year after the marriage. This is inevitable in the Hymn of Ignorance. There has to be death when there is ignorance. Indeed, it is this death that provides an occasion for the incarnate Savitri to do her work, of the Conquest of Death. Ignorance is the cause and Ignorance is also the occasion for the divine Action. Falsehood-Error-Wrong-Evil compel the mortal birth of the divine Power who accepts also in the process pain and suffering and sorrow. As a matter of fact, that means certainty of the unbeatable triumph. The linkages are profound, meaningfully occult indeed.

RYD

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