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Conjugate Verses (b)
But first of all it is not so easy to distinguish what is true from what is not, then to recognise, that is to say, to admit that a certain thing is true; and above all it is more difficult still perhaps to recognise that a certain thing is false. In reality, in order to discern exactly what is false requires such sincerity in the aspiration, such resolution in the will to be true that even this little phrase “to know the true to be true and the false to be false” means a very considerable realisation. And the conclusion, “they attain the supreme goal” is a great promise. There are teachings which say that one must have no desire at all; they are the ones that aim at a complete withdrawal from life in order to enter into the immobility of the Spirit, the absence of all activity, all movement, all form, all external reality. To attain that one must have no desire at all, that is to say, one must completely leave behind all will for progress; progress itself becomes something unreal and external. But if in your conception of Yoga you keep the idea of progress, and if you admit that the whole universe follows a progression, then what you have to do is to shift the objective of desire; instead of turning it towards things that are external, artificial, superficial and egoistical, you must join it as a force of realisation to the aspiration directed to the truth. These few words, “they pursue right desires”, are a proof that the teaching of the Buddha, in its essence, did not turn away from the realisation upon earth, but only from what is false in the conception of the world and in activities as they are carried on in the world. Thus when he teaches that one must escape from life, it is not to escape from a life that would be the expression of the truth but from the illusory life as it is ordinarily lived in the world. Sri Aurobindo tells us that in order to reach the Truth and to have the power of realising this Truth you must join the spiritual consciousness to a progressive mental consciousness. And these few words certainly prove that such was the original conception of the Buddhist teaching. 6 December 1957 Page – 194 Just as the rain penetrates through the thatch of a leaking roof, so the passions penetrate an unbalanced mind.
There are innumerable small Buddhist sects of all kinds, in China, in Japan, in Burma, and each one follows its own methods; but the most widespread among them are those whose sole practice is to make the mind quiet. They sit down for a few hours in the day and even at night and quiet their mind. This is for them the key to all realisation--a quiet mind that knows how to keep quiet for hours together without roving. You must not believe however that it is a very easy thing to do, but they have no other object. They do not concentrate upon any thought, they do not try to understand better, to know more, nothing of the kind; for them the only way is to have a quiet mind and sometimes they pass through years and years of effort before they arrive at this result – to silence the mind, to keep it absolutely silent and still; for, as it is said here in the Dhammapada, if the mind is unbalanced, then this constant movement of ideas following one another, sometimes without any order, ideas contradicting and opposing each other, ideas that speculate on things, all that jostles about in the head, makes holes in the roof, as it were. So through these holes all undesirable movements enter into the consciousness, as water enters into a house with a leaky roof. However that may be, I believe it is a practice to be recommended to everyone: to keep a certain time every day for trying to make the mind quiet, even, still. And it is an undeniable fact that the more mentally developed one is, the quicker one succeeds; and the more the mind is in a rudimentary state, the more difficult it is. Those who are at the bottom of the scale, who have never trained their minds, find it necessary to speak in order to think. It happens even that it is the sound of their voice which enables them to associate ideas; if they do not express them, Page – 195 they do not think. At a higher level there are those who still have to move words about in their heads in order to think, even though they do not utter them aloud. Those who truly begin to think are those who are able to think without words, that is to say, to be in contact with the idea and express it through a wide variety of words and phrases. There are higher degrees – many higher degrees – but those who think without words truly begin to reach an intellectual state and for them it is much easier to make the mind quiet, that is to say, to stop the movement of associating the words that constantly move about like passers-by in a public square, and to contemplate an idea in silence. I emphasise this fact because there are quite a few people who, when mental silence has been transmitted to them by occult means, are immediately alarmed and afraid of losing their intelligence. Because they can no longer think, they fear they may become stupid! But to cease thinking is a much higher achievement than to be able to spin out thoughts endlessly and it demands a much greater development. So from every point of view, and not only from the spiritual point of view, it is always very good to practise silence for a few minutes, at least twice a day, but it must be a true silence, not merely abstention from talking. Now let us try to be completely silent for a few minutes. ( Meditation ) 13 December 1957 Just as the rain cannot penetrate a house well covered with thatch, so also the passions cannot penetrate a balanced mind.
(It begins to rain.) That's it. The mind of the sky must be out of balance. (Laughter) It is raining. So I think the sky has no balance and it is better for you Page – 196 to go home. (It rains harder.) Well, there is nothing to be done! The balance is not being restored. You should all go home and meditate on the necessity of having a balanced mind. That's all. 20 December 1957 In the two worlds, in this world and in the other, one who does evil grieves. He laments and suffers as he recalls his evil deeds.
It is quite evident that when you act in an ugly and mean way, naturally you are unhappy; but to be unhappy because you are conscious of the ugliness of your actions seems to me to be already a very advanced stage, for one needs to be very conscious in order to be aware of the evil that one does, and to be conscious of the evil that one does is already a first step towards not doing it any more. Generally, people are altogether blind to the ugliness of their own actions. They do wrong through ignorance, through unconsciousness, through smallness, through that sort of doubling back on oneself which comes from unconsciousness and ignorance, that obscure instinct of self-preservation which makes one ready to sacrifice the whole world for the sake of one's own well-being. And the smaller one is, the more natural appears the sacrifice offered to one's smallness. One must be very much higher on the scale to see that what one does is ugly. One must already have at the core of oneself a kind of foreknowledge of what beauty, nobility, generosity are, to be able to suffer from the fact that one doesn't carry them within oneself. I think the Dhammapada speaks here of those who already know what is beautiful and noble and who do evil wilfully, deliberately. For them life becomes terribly painful indeed. To do persistently what one knows should not be done, is at the cost Page – 197 of all peace, all possible tranquillity, all the well-being that one can have. He who lies is constantly uneasy in the fear that his lie may be discovered; he who has acted wrongly is in a constant anxiety at the idea that perhaps he will be punished; he who tries to deceive has no peace lest it should be found out that he deceives. In reality, even for a purely egoistic reason, to do good, to be just, straight, honest is the best means to be quiet and peaceful, to reduce one's anxiety to a minimum. And if, besides, one could be disinterested, free from personal motives and egoism, then it would be possible to become truly happy. You carry with you, around you, in you, the atmosphere created by your actions, and if what you do is beautiful, good and harmonious, your atmosphere is beautiful, good and harmonious; on the other hand, if you live in a sordid selfishness, unscrupulous self-interest, ruthless bad will, that is what you will breathe every moment of your life and that means misery, constant uneasiness; it means ugliness that despairs of its own ugliness. And you must not believe that by leaving the body you will free yourself of this atmosphere; on the contrary, the body is a kind of a veil of unconsciousness which diminishes the intensity of the suffering. If you are without the protection of the body in the most material vital life, the suffering becomes much more acute and you no longer have the opportunity to change what is to be changed, to correct what is to be corrected, to open yourself to a higher, happier and more luminous life and consciousness. You must make haste to do your work here, for it is here that you can truly do it. Expect nothing from death. Life is your salvation. It is in life that you must transform yourself. It is upon earth that you progress and it is upon earth that you realise. It is in the body that you win the Victory.
27 December 1957 Page – 198 One who does good rejoices in the two worlds, in this world and in the other. He rejoices more and more as he recalls his good deeds.
One who does evil suffers in the two worlds, in this world and in the other. “I have done wrong”: this thought torments him. And his torments increase still more as he follows the way which leads to the infernal world.
One who does good rejoices in the two worlds, in this world and in the other. “I have done good”: the thought rejoices him and his happiness increases more and more as he follows the way that leads to the celestial world.
It would almost seem from these texts that Buddhism accepts the idea of a hell and a heaven; but that is quite a superficial way of understanding; for, in a deeper sense, this was not the thought of the Buddha. The idea on which he always insisted is that you create, by your conduct and the state of your consciousness, the world in which you live. Everyone carries in himself the world in which he lives and in which he will continue to live even when he loses his body, because, according to the Buddha's teaching, there is, so to say, no difference between life in the body and life outside the body. Some persons believe, some traditions teach that to leave the body is a blessing and that all difficulties disappear, provided, however, you fulfil certain rites, as in some religions, and that is also why so much importance is given to the religious rites which are, as it were, a passport for going to a happier region once you have left the body. Some even imagine that as soon as you leave the body you at once leave your miseries behind; but it is far from being true and this is what the Dhammapada points out here: what it calls the infernal world consists of Page – 199 psychological ranges, particular states of consciousness you enter when you do wrong, that is to say, when you stray away from all that is beautiful, pure, happy and you live in ugliness and wickedness. Nothing is more disheartening than to live in an atmosphere of wickedness. What the Dhammapada says here in an almost puerile way is essentially true. Naturally, it does not refer to those who think, “Oh, how good I am, how nice I am!” and therefore feel happy. That is childishness. But when you are good, when you are generous, noble, disinterested, kind, you create in you, around you, a particular atmosphere and this atmosphere is a sort of luminous release. You breathe, you blossom like a flower in the sun; there is no painful recoil on yourself, no bitterness, no revolt, no miseries. Spontaneously, naturally, the atmosphere becomes luminous and the air you breathe is full of happiness. And this is the air that you breathe, in your body and out of your body, in the waking state and in the state of sleep, in life and in the passage beyond life, outside earthly life until your new life. Every wrong action produces on the consciousness the effect of a wind that withers, of a cold that freezes or of burning flames that consume. Every good and kind deed brings light, restfulness, joy – the sunshine in which flowers bloom. 3 January 1958
Even though he may recite a great number of sacred texts, if he does not act accordingly, the foolish one will be like the cowherd who counts the cows of others. He cannot share in the life of the disciples of the Blessed One.
Though he may recite only a tiny portion of the sacred texts, if he puts into practice their teaching, having rejected all passion, all ill-will and all delusion, Page – 200 he possesses the true wisdom; his mind completely freed, no longer attached to anything, belonging neither to this world nor to any other, he shares in the life of the disciples of the Blessed One.
The thing has been so often said and repeated that it seems quite unnecessary to insist on the fact that a mite of practice is infinitely more precious than mountains of talk. Surely, all the energy that one spends in explaining a theory would be much better utilised in overcoming in oneself a weakness or a defect. Therefore to conform to the wisdom of this teaching, we shall consider the best means of rejecting all passion and ill-will and delusion. The delusion consists in taking the appearance for the reality and transient things for the only thing worthy of pursuit, the everlasting Truth. It is rather interesting to note that the Dhammapada clearly underlines that it is not enough to be free from the bonds of this world only, but of all the worlds. For the true and zealous Buddhists tell you that ordinary religions captivate you by enticing you with the glittering advantages that you will find after death in their Paradise, if you practise their principles. Buddhism, on the other hand, has neither hell nor heaven. It does not terrify you with eternal punishment nor does it tempt you with celestial felicities. It is in the pure Truth that you will find your satisfaction and the reward of all your efforts. 10 January 1958 Page – 201 |