The role of pain and suffering

Suffering

Life here is an evolution and the soul grows by experience, working out by it this or that in the nature, and if there is suffering, it is for the purpose of that working out, not as a judgment inflicted by God or Cosmic Law on the errors or stumblings which are inevitable in the Ignorance.

—Sri Aurobindo, Letters on Yoga, Part-1, p. 540

… Pain brings us back to a deeper truth by obliging us to concentrate in order to be able to bear it, be able to face this thing that crushes us. It is in pain that one most easily finds the true strength again, when one is strong. It is in pain that one most easily finds the true faith again, the faith in something which is above and beyond all pain. […]

I have already told you many a time that to seek suffering and pain is a morbid attitude which must be avoided, but to run away from them through forgetfulness, through a superficial, frivolous movement, through diversion, is cowardice. When pain comes, it comes to teach us something. The quicker we learn it, the more the need for pain diminishes, and when we know the secret, it will no longer be possible to suffer, for that secret reveals to us the reason, the cause, the origin of suffering, and the way to pass beyond it.

—The Mother, MCW, Vol. 9, pp. 40-4

If at any time a deep sorrow, a searing doubt or an intense pain overwhelms you and drives you to despair, there is an infallible way to regain calm and peace.

In the depths of our being there shines a light whose brilliance is equalled only by its purity; a light, a living and conscious portion of a universal godhead who animates and nourishes and illumines Matter, a powerful and unfailing guide for those who are willing to heed his law, a helper full of solace and loving forbearance towards all who aspire to see and hear and obey him. No sincere and lasting aspiration towards him can be in vain; no strong and respectful trust can be disappointed, no expectation ever deceived. […]

Suffering is not something inevitable or even desirable, but when it comes to us, how helpful it can be!

Each time we feel that our heart is breaking, a deeper door opens within us, revealing new horizons, ever richer in hidden treasures, whose golden influx brings once more a new and intenser life to the organism on the brink of destruction.

—The Mother, MCW, Vol. 2, pp. 20-21

How can suffering be overcome?

The problem is not as simple as all that. The causes of suffering are innumerable and its quality also varies a great deal, although the origin of suffering is one and the same and comes from the initial action of an anti-divine will. To make this easier to understand, one can divide suffering into two distinct categories, although in practice they are very often mixed. The first is purely egoistic and comes from a feeling that one's rights have been violated, that one has been deprived of one's needs, offended, despoiled, betrayed, injured, etc. This whole category of suffering is clearly the result of hostile action and it not only opens the door in the consciousness to the influence of the adversary but is also one of his most powerful ways of acting in the world, the most powerful of all if in addition there comes its natural and spontaneous consequence: hatred and the desire for revenge in the strong, despair and the wish to die in the weak.

The other category of suffering, whose initial cause is the pain of separation created by the adversary, is totally opposite in nature: it is the suffering that comes from divine compassion, the suffering of love that feels compassion for the world's misery, whatever its origin, cause or effect. But this suffering, which is of a purely psychic character, contains no egoism, no self-pity; it is full of peace and strength and power of action, of faith in the future and the will for victory; it does not pity but consoles, it does not identify itself with the ignorant movement in others but cures and illumines it.

It is obvious that in the purity of its essence, only that which is perfectly divine can feel that suffering; but partially, momentarily, like flashes of lightning behind the dark clouds of egoism, it appears in all who have a vast and generous heart. However, most often, in the individual consciousness it is mixed with that mean and petty self-pity which is the cause of depression and weakness. Nevertheless, when one is vigilant enough to refuse this mixture or at least to reduce it to a minimum, one soon realises that this divine compassion is based on a sublime and eternal joy which alone has the strength and the power to deliver the world from its ignorance and misery.

And this suffering too will disappear from the universe only with the total disappearance of the adversary and all the effects of his action.

—The Mother, MCW, Vol. 15, pp. 338-39

One need not to be perfect to receive a higher force

I think everyone has defects. So if it were necessary not to have any defects in order to be open, nobody could be open. One always has defects, to begin with. One is not made of a single piece. This is the main reason. There are many different parts in the being which sometimes are quite independent of one another and take hold of the consciousness almost in turn and sometimes even in an altogether regular order. So, when part of the being has goodwill and already a kind of perception of what the divine force is, you see, this opens the being and puts it into contact with this force. But it is not always there. There are other parts which come to the front, which have defects, bad habits, and which can veil the consciousness completely. But if one keeps the memory of the part which was open, one can keep the opening all the same, though outwardly the part that is active is not particularly interested and not even able to understand. But the other part can continue to be open and receive the force.

—The Mother, MCW, Vol. 6, p. 394

Each of us has a central difficulty

What is the psychological difficulty which I can best study by experience?

In each one of us there is a difficulty which is more central than all the others; it is the one which, relative to the part we have to play in the world, is like the shadow of that light, a shadow which gradually dissolves, fades more and more as the light becomes more intense, more brilliant, more powerful and extends to the whole being.

This difficulty, which is particular to each one, seems to me to be the one which deserves all our attention and effort, for if we know how to observe ourselves, we shall see that it is the source of all the others which may obstruct our way.

—The Mother, MCW, Vol. 2, p. 58

The nature of your difficulty indicates the nature of the victory you will gain, the victory you will exemplify in Yoga. Thus, if there is persistent selfishness, it points to a realisation of universality as your most prominent achievement in the future. And, when selfishness is there, you have also the power to reverse this very difficulty into its opposite, a victory of utter wideness.

When you have something to realise, you will have in you just the characteristic which is the contradiction of that something. Face to face with the defect, the difficulty, you say, "Oh, I am like that! How awful it is!" But you ought to see the truth of the situation. Say to yourself, "My difficulty shows me clearly what I have ultimately to represent. To reach the absolute negation of it, the quality at the other pole — this is my mission."

Even in ordinary life, we have sometimes the experience of contraries. He who is very timid and has no courage in front of circumstances proves capable of bearing the most!

To one who has the aspiration for the Divine, the difficulty which is always before him is the door by which he will attain God in his own individual manner: it is his particular path towards the Divine Realisation.

There is also the fact that if somebody has a hundred difficulties it means he will have a tremendous realization — provided, of course, there are in him patience and endurance and he keeps the aspiring flame of Agni burning against those defects. And remember: the Grace of the Divine is generally proportioned to your difficulties.

—The Mother, MCW, Vol. 3, p. 143

Cause of difficulties

It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.

But do not be always thinking of your defects and wrong movements. Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.

To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, -- they make the progress easier and swifter.

Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to a still deeper and fuller experience.

Aspire always, but with more quietude, opening yourself to the Divine simply and wholly.

—Sri Aurobindo, Letters on Yoga, p. 1687

To overcome a difficulty

If you want to cure yourself of a defect or a difficulty, there is but one method: to be perfectly vigilant, to have a very alert and vigilant consciousness. First you must see very clearly what you want to do. You must not hesitate, be full of doubt and say, "Is it good to do this or not, does this come into the synthesis or should it not come in?" You will see that if you trust your mind, it will always shuttle back and forth: it vacillates all the time. If you take a decision it will put before you all the arguments to show you that your decision is not good, and you will be tossed between the "yes" and "no", the black and white, and will arrive at nothing. Hence, first, you must know exactly what you want — know, not mentally, but through concentration, through aspiration and a very conscious will. That is the important point. Afterwards, gradually, by observation, by a sustained vigilance, you must realise a sort of method which will be personal to you — it is useless to convince others to adopt the same method as yours, for that won't succeed. Everyone must find his own method, everyone must have his own method, and to the extent you put into practice your method, it will become clearer and clearer, more and more precise. You can correct a certain point, make clear another, etc. So, you start working…. For a while, all will go well. Then, one day, you will find yourself facing an insurmountable difficulty and will tell yourself, "I have done all that and here is everything as bad as before." Then, in this case, you must, through a yet more sustained concentration, open an inner door in you and bring into this movement a force which was not there formerly, a state of consciousness which was not there before. And there, there will be a power, when your own personal power will be exhausted and no longer effective. When the personal power runs out people say, "That's good, I can no longer do anything, it is finished." But I tell you that when you find yourself before this wall, it is the beginning of something new. By an obstinate concentration, you must pass over to the other side of the wall and there you will find a new knowledge, a new force, a new power, a new help, and you will be able to work out a new system, a new method which surely will take you very far. …

You must increase your concentration, your aspiration and your trust and with the new help which comes to you, make a new programme, work out other means to replace those you have left behind. This is how one progresses stage by stage.

—The Mother, MCW, Vol. 4, pp. 180-81

Difficulties caused by universal forces

If you have a serious difficulty in your character, for example, the habit of losing your temper, and you decide: "I must not get angry again", it is very difficult, but if on the other hand, you tell yourself: "Anger is something which circulates through the whole world, it is not in me, it belongs to everybody; it wanders about here and there and if I close my door, it will not enter", it is much more easy. If you think: "It is my character, I am born like that", it becomes almost impossible. It is true there is something in your character which answers to this force of anger. All movements, all vibrations are general they enter, they go out, they move about — but they rush upon you and enter into you only to the extent you leave the door in you open.

—The Mother, MCW, Vol. 4, p. 170

Pain is the hammer of the Gods

Where Ignorance is, there suffering too must come;
Thy grief is a cry of darkness to the Light;
Pain was the first-born of the Inconscience
Which was thy body's dumb original base;
Already slept there pain's subconscient shape:
A shadow in a shadowy tenebrous womb,
Till life shall move, it waits to wake and be.
In one caul with joy came forth the dreadful Power.
In life's breast it was born hiding its twin;
But pain came first, then only joy could be.
Pain ploughed the first hard ground of the world-drowse.
By pain a spirit started from the clod,
By pain Life stirred in the subliminal deep.
Interned, submerged, hidden in Matter's trance
Awoke to itself the dreamer, sleeping Mind;
It made a visible realm out of its dreams,
It drew its shapes from the subconscient depths,
Then turned to look upon the world it had made.
By pain and joy, the bright and tenebrous twins,
The inanimate world perceived its sentient soul,
Else had the Inconscient never suffered change.
Pain is the hammer of the Gods to break
A dead resistance in the mortal's heart,
His slow inertia as of living stone.
If the heart were not forced to want and weep,
His soul would have lain down content, at ease,
And never thought to exceed the human start
And never learned to climb towards the Sun.
This earth is full of labour, packed with pain;
Throes of an endless birth coerce her still;
The centuries end, the ages vainly pass
And yet the Godhead in her is not born.
The ancient Mother faces all with joy,
Calls for the ardent pang, the grandiose thrill;
For with pain and labour all creation comes.
—Sri Aurobindo, Savitri, pp. 442-44