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<p class="paracenter">FREEDOM AND DESTINY
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<p class="para">
From a certain point of view whatever happens here hi the material world 
is a reproduction or realisation of whatever has already happened or existed on 
another level of reality. In this world then there would be no free choice, 
everything being predetermined. From another standpoint, however, one can say 
with equal truth that the world here is being recreated every moment; it is not 
a mere replay or flash-back of a past event, a pre-existent phenomenon, but 
something ever new and fresh. Take, for an example, a material body, of a 
particular chemical composition, having some well-defined properties; it behaves 
according to that nature and produces inevitably results deducible from it. Now, 
if a new element is introduced into the thing at any moment, the whole quality 
of the composition and its behaviour will change. Something like that happens in 
the universe.
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<p class="para"> The universe is a huge mass of 
innumerable elements forming a certain composition and in accordance with this 
composition all are organised within itself. But such an arrangement is not the 
end or the culmination; it is not static, but moving forward; it is in the 
process of development. For at any moment, through the action of a different 
kind, one or more new elements can be introduced into the total mass that forms 
the universe at a given time and that will necessarily change the whole inner 
composition. The universe, the material universe,
</p>
<br><p class="pageno">Page-22</p>
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<p class="para">I mean, is a concretisation of a 
certain aspect or emanation of the Supreme. This concretisation is progressive, 
not necessarily in a constant and regular way, but in answer to a law, with a 
subtle kind or degree of liberty. Thus, in the composition of the universe at a 
moment new elements penetrate and alter the organisation. The organisation that 
was perfect in itself and moved and unrolled itself according to a definite plan 
and pattern, suddenly finds itself changed and the inner relations too are 
modified and attain a different poise. That may give the impression of something 
incoherent or imprecise or miraculous, according to the manner in which one 
looks at the problem. So there are these two simultaneous facts or factors: 
there is a determinism which is absolute in its way with a complementary 
movement of liberty, the unforeseen addition into a fixed existing sum.
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<p class="para"> This addition comes from the 
aspiration of the supreme consciousness. There is nothing to wonder at the 
phenomenon. There is an aspiration acting in the world, moving with a certain 
end in view; the purpose is to bring back the fallen and obscured consciousness 
to its original and normal state of the divine consciousness. Each time that 
this aspiring consciousness meets an obstacle in its working, a new resistance 
to conquer or to transform, it calls for a new Force. And this new Force is a 
kind of new creation. In the human being too there are different domains in 
obedience to a law of correspondence; in each there is for him a different 
destiny and each is absolute in its line. But there is also
</p>
<br><p class="pageno">Page-23</p>
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<p class="para">in him, through his aspiration, a 
capacity to enter into relation with a domain higher than where he happens to be 
and bring down an action of this higher domain into the lower determinism. So we 
can say that there is a horizontal determinism in each domain, absolute in its 
normal working; but there is also a vertical intervention from other higher 
domains or even from the highest and then the lower determinism is changed 
completely. Thus every human being is at once a sum of various determinisms, 
absolute in their way, and there is also an absolute liberty that can intervene 
by bringing down other forces into the apparently rigid frame of destiny of the 
lower worlds and alter it. That is how things in the world give the impression 
of the unforeseen, the incalculable, the miraculous.
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<p class="para"> You may call this intervention 
Grace; for without the Divine Grace this could not happen. There is a 
consciousness and a vision of things where all are brought back to this single 
source; Grace only exists, nothing else is there. That does every thing. But as 
you have not risen to that summit, had not that extreme realisation, you have to 
take into account your own person, your personal aspiration, the thing that 
calls for the Grace and to which the Grace responds. The two are needed here. 
Both are ultimately ways of viewing the same truth. The mind, however, finds it 
difficult to conceive both in a simultaneous movement. The rigid distinctions it 
makes takes away much from the supple and subtle and integral truth of a total 
experience.
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<br><p class="pageno">Page-24</p>
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