Divine Will

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(Sri Aurobindo:) “When the mind is pure and the psychic prominent, then one feels what is according to the Divine Will and what is against it.”[1]

(Sri Aurobindo:) “It needs a quiet mind. In the quiet mind turned towards the Divine the intuition (higher mind) comes of the Divine’s Will and the right way to do it.”[2]

(Shyam Sundar:) “Isn't the Divine Will the only Truth to be followed in action?

(Mother:) All exists in and by the Divine Consciousness, and the place which each being and each thing occupies in the whole depends on the extent to which a thing or being is aware of the Supreme Consciousness and identified with it.”[3]

(Sri Aurobindo:) “The mind and vital can mistake other impulsions and suggestions for the Divine Will, but the psychic once awakened makes no mistake.”[4]

“What I seek is the total transformation of myself, so that no movement can be outside the Divine Law.

(Sri Aurobindo:) Establish the Divine Consciousness (the Mother’s consciousness) in you and the Divine Law will flow from that.”[5]

(Sri Aurobindo letter to Motilal Roy, 1913:) “There is no ‘reason’ for my not writing to you. I never nowadays act on reasons, but only as an automaton in the hands of Another; sometimes He lets me know the reasons of my action, sometimes He does not, but I have to act — or refrain from action — all the same, according as He wills.”[6]

(Sri Aurobindo:) “Your vital mind (which is the one which revolts and doubts) has strange misconceptions about the spiritual state. There is no grimness in being an instrument of the divine Will — it is the happiest and most joyous condition possible — it brings not only peace but an intense Ananda.”[7]

(Sri Aurobindo:) “The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into Matter. Our object is not to remove all ‘limitations’ on the expansion of the ego or to give a free field and make unlimited room for the fulfilment of the ideas of the human mind or the desires of the ego-centred life-force. None of us are here to ‘do as we like’, or to create a world in which we shall at last be able to do as we like; we are here to do what the Divine wills and to create a world in which the Divine Will can manifest its truth no longer deformed by human ignorance or perverted and mistranslated by vital desire. The work which the sadhak of the supramental Yoga has to do is not his own work for which he can lay down his own conditions, but the work of the Divine which he has to do according to the conditions laid down by the Divine. Our Yoga is not for our own sake but for the sake of the Divine. It is not our own personal manifestation that we are to seek, the manifestation of the individual ego freed from all bounds and from all bonds, but the manifestation of the Divine. Of that manifestation our own spiritual liberation, perfection, fullness is to be a result and a part, but not in any egoistic sense or for any ego-centred or self-seeking purpose. This liberation, perfection, fullness too must not be pursued for our own sake, but for the sake of the Divine. I emphasise this character of the creation because a constant forgetfulness of this simple and central truth, a conscious, half-conscious or wholly ignorant confusion about it has been at the root of most of the vital revolts that have spoiled many an individual sadhana here and disturbed the progress of the general inner work and the spiritual atmosphere.
         The supramental creation, since it is to be a creation upon earth, must be not only an inner change but a physical and external manifestation also. And it is precisely for this part of the work, the most difficult of all, that surrender is most needful; for this reason, that it is the actual descent of the supramental Divine into Matter and the working of the Divine Presence and Power there that can alone make the physical and external change possible. Even the most powerful self-assertion of human will and endeavour is impotent to bring it about; as for egoistic insistence and vital revolt, they are, so long as they last, insuperable obstacles to the descent. Only a calm, pure and surrendered physical consciousness, full of the psychic aspiration, can be its field; this alone can make an effective opening of the material being to the Light and Power and the supramental change a thing actual and practicable.”[8]

(Sri Aurobindo:) “It is often the experience that when one gives up the insistence of desire for a thing, then the thing itself comes. The right attitude is to wait on the Divine Will and seek that only — desire always creates perturbation and even its fulfilment does not satisfy. Aspiration is a different thing.”[9]

  1. Letters on Yoga – I, p.263
  2. Ibid.
  3. En Route (On the Path): The Mother's Correspondence with Shyam Sundar, p.140
  4. The Mother with Letters on the Mother, p.255
  5. Ibid., p.256
  6. Autobiographical Notes and Other Writings of Historical Interest, p.191
  7. Ibid., p.142
  8. Ibid., p.161
  9. Ibid., p.255

See also