The Ideal

The Mother:

There is an ascending evolution in nature which goes from the stone to the plant, from the plant to the animal, from the animal to man. Because man is, for the moment, the last rung at the summit of the ascending evolution, he considers himself as the final stage in this ascension and believes there can be nothing on earth superior to him. In that he is mistaken. In his physical nature he is yet almost wholly an animal, a thinking and speaking animal, but still an animal in his material habits and instincts. Undoubtedly, nature can not be satisfied with such an imperfect result; she endeavours to bring out a being who will be to man what man is to the animal, a being who will remain a man in its external form, and yet whose consciousness will rise far above the mental and its slavery to ignorance.

Sri Aurobindo came upon earth to teach this truth to men. He told them that man is only a transitional being living in a mental consciousness, but with the possibility of acquiring a new consciousness, the Truth-consciousness, and capable of living a life perfectly harmonious, good and beautiful, happy and fully conscious. During the whole of his life upon earth, Sri Aurobindo gave all his time to establish in himself this consciousness he called supramental, and to help those gathered around him to realise it.

An aimless life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

Human beings could be classified under four principal categories according to the attitude they take in life:
1) Those who live for themselves. They consider every thing in relation to themselves and act accordingly. The vast majority of men are like this.
2) Those who give their love to another human being and live for him. As for the result, everything naturally depends on the person one chooses to love.
3) Those who consecrate their life to the service of humanity through some activity done not for personal satisfaction but truly to be useful to others without calculation and without expecting any personal gain from their work.
4) Those who give themselves entirely to the Divine and live only for Him and through Him. This implies making the effort required to find the Divine, to be conscious of His Will and to work exclusively to serve Him.

In the first three categories, one is naturally subject to the ordinary law of suffering, disappointment and sorrow.

It is only in the last category if one has chosen it in all sincerity and pursued it with an unfailing patience that one finds the certitude of total fulfilment and a constant luminous peace.

Essentially there is but one single true reason for living: it is to know oneself. We are here to learn to learn what we are, why we are here, and what we have to do. And if we don't know that, our life is altogether empty for ourselves and for others.

And so, generally, it is better to begin early, for there is much to learn. If one wants to learn about life as it is, the world as it is, and then really know the why and the how of life, one can begin when very young, from the time one is very, very tiny before the age of five. And then, when one is a hundred, he will still be able to learn. So it is interesting. And all the time one can have surprises, always learn some thing one didn't know, meet with an experience one did not have before, find something one was ignorant of. It is surely very interesting. And the more one knows, the more aware does one become that one has everything to learn.


We should never tell ourselves, openly or indirectly, "I want to be great, what vocation can I find for myself in order to become great?"

On the contrary, we should tell ourselves, 'There must certainly be something I can do better than anyone else, since each one of us is a special mode of manifestation of the divine
power which, in its essence, is one in all. However humble and modest it may be, this is precisely the thing to which I should devote myself, and in order to find it, I shall observe and analyse my tastes, tendencies and preferences, and I shall do it without pride or excessive humility, whatever others may think I shall do it just as I breathe, just as the flower smells sweet, quite simply, quite naturally, because I cannot do otherwise."