Powers Within

9

ASPIRATION AND PRAYER

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, — and there are plenty of disciplines which put it forward as the one force to be used, — or it can act in dependence upon and with subordination to the divine or the

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universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded.... ⁵⁸

SRI AUROBINDO

Do prayers and aspirations also take a form like thoughts?

Yes. At times they take even the form of the person who has the aspiration or makes the prayer — often. That depends. Aspirations sometimes take the form of that to which one aspires, but most often, and specially prayers, clearly take the form of the one who prays.

What is the difference between prayer and aspiration?

I have written this somewhere. There are several kinds of prayers.

There is the purely mechanical, material prayer, with words which have been learnt and are mechanically repeated. That does not signify anything much. And that has usually only one single result, that of quietening the person who prays, for if a prayer is repeated several times, the words end up by making you calm.

There is a prayer which is a spontaneous formula for expressing something precise which one wants to ask for: one prays for this thing or that, one prays for one thing or another; one can pray for somebody, for a circumstance, for oneself.

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There is a point where aspiration and prayer meet, for there are prayers which are the spontaneous formulation of a lived experience: these spring up all ready from within the being, like something that’s the expression of a profound experience, and which offers thanksgiving for that experience or asks its continuation or asks for its explanation also; and that indeed is quite close to aspiration. But aspiration is not necessarily formulated in words; or if it is formulated in words, it is almost a movement of invocation. You aspire for a certain state; for instance, you have found something in yourself that is not in keeping with your ideal, a movement of darkness and ignorance, perhaps even of ill-will, something that’s not in harmony with what you want to realise; then that is not going to be formulated in words; that will be like a springing flame and like an offering made of a living experience, asking to grow larger, be magnified and ever more and more clear and precise. All that may be put into words later, if one tries to remember and note down one's experience. But aspiration always springs up like a flame that rises high and carries in itself the thing one desires to be or what one desires to do or desires to have. I use the word “desire”, but truly it is here that the word “aspire” should be used, for that does not have either the quality or the form of a desire.

It is truly like a great purifying flame of will, and it carries

in its core the thing that asks to be realised.

For instance, if you have done something you regret having done, if that has unhappy consequences which disturb things, and several people are implicated, you do not know the reactions of the others, but you yourself wish that what has been done may take a turn for the best, and that if there is a mistake, it may be understood, and that no matter what

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the mistake, this may be for you an opportunity for a greater progress, a greater discipline, a new ascent towards the Divine, a door open on a future that you want to be more clear and true and intense; so all this is gathered here (pointing to the heart) like a force, and then it surges up and rises in a great movement of ascent, and at times without the shadow of a formulation, without words, without expression, but like a springing flame.

That indeed is true aspiration. That may happen a hundred, a thousand times daily if one is in that state in which one constantly wants to progress and be more true and more fully in harmony with what the Divine Will wants of us.

Prayer is a much more external thing, generally about a precise fact, and always formulated for it is the formula that makes the prayer. One may have an aspiration and transcribe it as a prayer, but aspiration goes beyond prayer in every way. It is much closer and much more as it were self-forgetful, living only in the thing one wants to be or do, and the offering of all that one wants to do to the Divine. You may pray in order to ask for something, you may also pray to thank the Divine for what He has given you, and that prayer is much greater: it may be called an act of thanksgiving. You may pray in gratitude for the aspect of kindness the Divine has shown to you, for what He has done for you, for what you see in Him, and the praise you want to offer Him. And all this may take the form of a prayer. It is decidedly the highest prayer, for it is not exclusively preoccupied with oneself, it is not an egoistic prayer.

Certainly, one may have an aspiration in all the domains, but the very centre of aspiration is in the psychic being, whilst one may pray in all the domains, and the prayer belongs to the domain in which one prays. One may make purely

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material, physical prayers, vital prayers, mental prayers, psychic prayers, spiritual prayers, and each one has its special character, its special value.

There is a kind of prayer at once spontaneous and unselfish which is like a great call, usually not for one’s own self personally, but like something that may be called an intercession with the Divine. It is extremely powerful. I have had countless instances of things which have been realised almost instantaneously due to prayers of this kind. It implies a great faith, a great ardour, a great sincerity, and a great simplicity of heart also, something that does not calculate, does not plan, does not bargain, does not give with the idea of receiving in exchange. For, the majority of men give with one hand and hold out the other to get something in exchange; the largest number of prayers are of that sort. But there are others of the kind I have described, acts of thanksgiving, a kind of canticle, and these are very good.

There you are. I don’t know if I have made myself clear, but this is how it is.

To be clearer, we may say that prayer is always formulated in words; but the words may have different values according to the state in which they are formulated. Prayer is a formulated thing and one may aspire. But it is difficult to pray without praying to someone. For instance, those who have a conception of the universe from which they have more or less driven out the idea of the Divine (there are many people of this kind; this idea troubles them — the idea that there is someone who knows all, can do everything and who is so formidably greater than they that there can be no comparison; that’s a bit troublesome for their amour-propre; so they try to make a world without the Divine), these people evidently

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cannot pray, for to whom would they pray? Unless they pray to themselves, which is not the custom! But one can aspire for something without having any faith in the Divine. There are people who do not believe in the existence of a God. but who have faith in progress. They have the idea that the world is in constant progress and that this progress will go on indefinitely without stopping, towards an ever greater betterment. Well, these people can have a very great aspiration for progress, and they don’t even need any idea of a divine existence for that. Aspiration necessarily implies a faith but not necessarily faith in a divine being; whilst prayer cannot exist if it is not addressed to a divine being. And pray to what? One does not pray to something that has no personality! One prays to someone who can hear us. If there is nobody to hear us, how could one pray? Hence, if one prays, this means that, even when one doesn’t acknowledge it, one has faith in somebody infinitely higher than us, infinitely more powerful, who can change our destiny and change us also, if one prays so as to be heard. That is the essential difference.

So the more intellectual people admit aspiration and say that prayer is something inferior. The mystics tell you that aspiration is all very well but if you want to be really heard and want the Divine to listen to you, you must pray, and pray with the simplicity of a child, a perfect candour, that is, a perfect trust: “I need this or that (whether it be a moral need or a physical or material need), well, I ask You for it, give it to me.” Or else: “You have given me what I asked of You. You have made me realise concretely those experiences which were unknown to me and are now marvels I can attain at will; yes, I am infinitely grateful to You and I offer a prayer of thanksgiving to sing Your praise and thank You for Your

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intervention." It is like that. To aspire it is not necessary to direct the aspiration to someone, towards someone. One has an aspiration for a certain state of being, for knowledge, for a realisation, a state of consciousness; one aspires for something, but it is not necessarily a prayer; prayer is something additional.

Prayer is a personal thing, addressed to a personal being, that is, to something — a force or a being — who can hear you and answer you. Otherwise you can't ask for anything. ⁵⁹

THE MOTHER

Aspiration is like an arrow; like this (gesture). So you aspire, want very earnestly to understand, know, enter into the truth. Yes? And then with that aspiration you do this (gesture). Your aspiration rises, rises, rises, rises straight up. very strong and then it strikes against a kind of... how to put it? ... lid which is there, hard like iron and extremely thick, and it does not pass through. And then you say, “See, what's the use of aspiring? It brings nothing at all. I meet with something hard and cannot pass!" But you know about the drop of water which falls on the rock, it ends up by making a chasm: it cuts the rock from top to bottom. Your aspiration is a drop of water which, instead of falling, rises. So, by dint of rising, it beats, beats, beats, and one day it makes a hole, by dint of rising; and when it makes the hole suddenly it springs out from this lid and enters an immensity of light, and you say, “Ah, now I understand."

It’s like that.

So one must be very persistent, very stubborn and have an aspiration which rises straight upwards, that is, which does

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not go roaming around here and there, seeking all kinds of things.

Only this: to understand, understand, understand, to learn to know, to be.

When one reaches the very top, there is nothing more to understand, nothing more to learn, one is, and it's when one is that one understands and knows. ⁶⁰

THE MOTHER

Power of Spontaneous Aspiration

Mother, when we make an effort, there's something in us which becomes very self-satisfied and boastful and contented with this effort, and that spoils everything.

Then how can we get rid of this?

Ah, that’s what looks on at what it is doing! There is always someone who observes when one is doing something. Now sometimes, he becomes proud. Obviously, this takes away much strength from the effort. I think it is that: it is the habit of looking at oneself acting, looking at oneself living. It is necessary to observe oneself but I think it is still more necessary to try to be absolutely sincere and spontaneous, very spontaneous in what one does: not always to go on observing oneself, looking at what one is doing, judging oneself

— sometimes severely. In fact it is almost as bad as patting oneself with satisfaction, the two are equally bad. One should be so sincere in his aspiration that he doesn't even know he is aspiring, that he becomes the aspiration itself. When this indeed can be realised, one truly attains to an extraordinary power.

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One minute, one minute of this, and you can prepare years of realisation. When one is no longer a self-regarding being, an ego looking at itself acting, when one becomes the action itself, above all in the aspiration, this truly is good. When there is no longer a person who is aspiring, when it is an aspiration which leaps up with a fully concentrated impulsion, then truly it goes very far. Otherwise there is always mixed up in it a little vanity, a little self-complacency, a little self-pity also, all kinds of little things which come and spoil everything. But it is difficult. ⁶¹

THE MOTHER