4 June 1912

 

                    What improvements can we bring to our meetings?

 

We said one day with regard to the numerous groups that form and disappear almost immediately, that this phenomenon of rapid decay is a result of the conventional and arbitrary factors which enter into the organisation of these groups.

In fact, they are founded upon an ideal prototype originating from one or several minds – a formula which is sometimes very beautiful in theory, but which takes no account of the individuals who with their difficulties and weaknesses must form the living cells of the group.

In my opinion, it is impossible to give an arbitrary form to any being, individual or collective; its form can only be the outer expression which perfectly reflects the quality of its constituent elements.

Because this vital law of formation is not observed, these groups follow one upon another and multiply endlessly; all are fated to the same swift destruction. For instead of being living organisms capable of normal growth, development and expansion, they are nothing but inert conglomerations without any possibility of progress.

We had decided to heed this law and carefully refrain from prematurely deciding upon the conditions of life of our little group. It is not yet born, it has hardly begun its period of gestation. Let us allow it to form and blossom very slowly before making any rules for its existence.

Consequently, it would seem disastrous to me to attempt to organise our meetings according to a preconceived plan or to conform to the ideal of one individual or another or even of all of us. We would then be entering on the way of artificial formations shaped by theory and destined to perish even more rapidly than those institutions which develop according to their  

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own spontaneity, which is the sum total of the varied tendencies of their members.

Certainly, our meetings should progress, since that is the condition of their continuation. But this can only happen if they become an opportunity for each one of us to progress.

For if we want their progress to be sincere and in depth, it must depend on our own.

If we could all bring with us here an ardent aspiration for greater knowledge and wisdom, we would create a contemplative atmosphere, which I would like to be able to call religious, and this atmosphere would be most favourable to our self-perfection.

An atmosphere of spirituality is sometimes a far greater help than an exchange of words; the most beautiful thoughts cannot make us progress unless we have a persistent will to translate them within ourselves into higher feelings, more exact sensations and nobler actions.

Thus, to improve our meetings, the essential condition is our own self-improvement.

If we unify ourselves and identify our consciousness with the consciousness of our Divine Self, our group will become unified. If we enlighten and illumine our intellectual faculties, our group will manifest the light. If we allow impersonal love to permeate our whole being, our group will radiate love. And finally, if we bring order into ourselves, our group will become organised of itself, without our needing to intervene arbitrarily in its formation.

In short, let us become the living cells of the organism we want to bring forth, and let us not forget that on the value of its cells will depend the value of the collective being and its action, its usefulness in the work of universal harmony.  

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11 June 1912

 

How can one become master of one's thought?

 

First condition. To understand the full importance of this mastery by becoming aware, through observation, that our actions are the exact expression of our thoughts and that so long as we do not have perfect control over our mental activity, these thoughts are nothing but reflexes coming from every outside influence (sensations and suggestions). Thus we do not possess ourselves and can in no way be responsible for ourselves so long as we are not the masters of our thought.

 

Second condition. To will persistently an effective direction of our mental activity.

 

Third condition. To observe our thoughts in order to become familiar with them, to know their habitual course and become aware of the ones which have a special affinity with our sensorial and emotional nature.

 

Fourth condition. To seek in ourselves the idea which seems to be the highest, the noblest, the purest and most disinterested and, until the day we find a more beautiful idea to replace it, to make it the pivot around which our mental synthesis will be built up, the regulating idea in whose light all other thoughts can be seen and judged, that is, accepted or rejected.

 

Fifth condition. To undergo a regular daily mental discipline. To discover among all the teachings that have been given on this subject the method that seems to be most effective and to follow it scrupulously, rigorously, with energy and perseverance.

 

Some important recommendations:

 To know how to take enough mental rest.

 Not to demand from ourselves more than we can do.  

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To take time into account and to know how to wait patiently for the result of our effort.

Lastly, without neglecting anything we can do ourselves, to know how to rely with childlike trust on the Great Supreme Force, the Divine Force that is One in all beings and all things.  

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18 June 1912

 

The Power of Words

 

It seems unnecessary to draw your attention to the quantity of useless words that are uttered each day; this evil is well known to all, although very few people think of remedying it.

But there are many other words which are spoken needlessly. That is to say, in the course of the day, we often have the opportunity of expressing a helpful wish by pronouncing one word or another, provided that we know how to put the appropriate thought behind the words.

But too often we lose this opportunity of drawing a beneficial mental atmosphere around the people we know and thus of truly helping them. It would be very useful to remedy this neglect.

To do this, we must refuse to allow our minds to remain in that state of vague and passive imprecision which is almost constant in most people.

To cure ourselves progressively of this somnolence, we can, when pronouncing a word, force ourselves to reflect upon its exact meaning, its true import, in order to make it fully effective.

In this regard, we can say that the active power of words comes from three different causes.

The first two lie in the word itself, which has become a battery of forces. The third lies in the fact of living integrally the deep thought expressed by the word when we pronounce it.

Naturally, if these three causes of effectiveness are combined, the power of the word is considerably enhanced.

1) There are certain words whose resonance in the physical world is the perfect vibratory materialisation of the more subtle vibration produced by the thought in its own domain.

If we examine closely this similarity between the vibrations of thought and sound, we can discover the limited number of  

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root syllables which express the most general ideas, and which are to be found in most spoken languages with an almost identical meaning. (This origin of language should not be confused with the origin of written languages, which are of an altogether different nature and correspond to different needs.)

2) There are other words which have been repeated in certain circumstances for hundreds of years and which are instinct with the mental forces of all those who have pronounced them. They are true batteries of energy.

3) Finally, there are words which assume an immediate value when they are pronounced, as a result of the living thought of the one who pronounces them.

To illustrate what I have just said with an example, here is a very powerful word, for it can combine the qualities of all three categories: it is the Sanskrit word “AUM”.

It is used in India to express the divine Immanence. There, it is associated with every meditation, every contemplation, every yogic practice.

More than any other sound, this sound “AUM” gives rise to a feeling of peace, of serenity, of eternity.

Moreover, this word is instinct with the mental forces which for centuries all those who have used it have accumulated around the idea that it expresses; and, for Hindus especially, it has the true power of bringing one into contact with the divine Essence it evokes.

And as Orientals have a religious mind and the habit of concentration, few pronounce this word without putting into it the conviction that is needed to make it fully effective.

In China, a similar effect is obtained with a word of identical meaning and somewhat similar sound, the word “TAO”.

Our western languages are less expressive; in their present form, they are too far removed from the root language which gave birth to them. But we can always animate a word by the power of our living and active thought.

Besides, there are formulas which we could profitably add  

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to all those in common use.

These formulas were used in certain ancient schools of initiation. They served as greetings, and in the mouth of one who knew how to think them, they had a very special power of action.

The disciples, the neophytes who were taking their first steps on the path, were greeted: “May the peace of equilibrium be with you.”

All those who by their constant and progressive inner and outer attitude had shown their deep and lasting goodwill, were greeted: “May the highest good be yours.”

And in certain instructors manifesting especially high forces, this word was endowed with the power of transmitting true gifts, for example, the gift of healing.  

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25 June 1912

 

What is the most useful idea to spread and what is the best example to set?

 

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to satisfy  

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their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.  

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2 July 1912

 

Which minds are nearest to me and what is my ideal work among them?

 

Always, in one way or another, life puts in our path those who for some reason are near to us. Each individual creates his own environment according to what he is himself.

And, if such is our dominant preoccupation, all those whom we thus meet on our way are the very ones to whom we can be most useful.

For one who lives constantly in the spiritual consciousness, everything that happens to him takes on a special value and all is conducive to his progressive evolution. It will always be beneficial for him to observe his encounters, to investigate both the apparent and the deeper reasons for them, and, in accordance with his altruistic aspirations, he will ask himself what good he can do in each different case. And according to his own degree of spirituality, his action will always have a greater or lesser spiritualising effect.

If we observe at all attentively the causes which bring us closer to our kind, we see that these contacts occur at various levels of depth in our being, depending on our own special mode of conscious activity.

We can classify these relationships into four main categories corresponding to our four principal modes of activity: physical, vital, psychic and mental. They may have their play in one or several of these categories, simultaneously or successively, according to the quality and type of the manifestation of our activity.

Physical contact is compulsory, so to say, since it depends on the fact that we have a physical body. It inevitably occurs with those who have provided us with this body and with all those who are materially dependent on them. These are the rela- 

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tions of kinship. There are also relationships of proximity: neighbourhood in houses, in the various means of transport, in the street. (I may remark here – and this remark also applies to the other three categories – that this relationship is not necessarily exclusive: this is in fact rare, since we are seldom active on only one plane of our being; what I mean is that the physical relationship is dominant over the other three.)

Vital contact occurs between impulses and desires which are identical or liable to combine in order to complement and heighten one another.

Psychic contact occurs between converging spiritual aspirations.

Mental contact comes from similar or complementary mental capacities and affinities.

Normally, if the predominance of one category is not clearly established – and this can only happen when there is enough order in our being to organise it in all its depth and complexity – we can and should give material help to those who are near to us for physical reasons.

With certain exceptions, material help is the best assistance we can give to the members of our family or to those whom we chance to meet in the street, in trains, in ships, in buses, etc. : pecuniary help, aid in case of illness or danger.

We should assist the sensitivity of those who are attracted to us because they have identical tastes, artistic or otherwise, by rectifying, balancing or canalising their sense-energies.

We can help those who by a common aspiration for progress have been brought into contact with us, through our example, by showing them the path, and through our love, by smoothing the way for them.

Finally, we must allow the light of our intelligence to shine for those who come close to us as a result of mental affinity, so that, if possible, we may widen their field of thought and enlighten their ideal.

These various affinities express themselves outwardly in slight  

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and sometimes subtle variations in the conditions of our encounters, and because our insight is seldom alert enough, these slight variations often elude us.

But to direct our action in the right way and reduce as far as possible the causes of our wrong attitudes towards our fellowmen, we should always investigate with the greatest care the numerous reasons for our contacts and find the category of affinities which binds us to them.

A few rare beings are close to us in all four modes of existence at the same time. These are friends in the deepest sense of the word. It is on them that our actions can have their most integral, their most perfectly helpful and beneficial effect.

We should never forget that the duration of a contact between two human lives depends on the number and depth of the states of being in which the affinities that bind them have their play.

Only those who commune with the eternal essence within themselves and in all things can be eternally united.

Only those are friends forever who have been close or distant friends from all time in this or other worlds.

And whether or not we meet these friends depends on the encounter we must first experience within ourselves, in the unknown depths of our being.

Moreover, when this meeting occurs, our whole attitude is transformed.

When we become one with the inner Godhead, we become one in depth with all, and it is through Her and by Her that we must come into contact with all beings. Then, free from all attraction and repulsion, all likes and dislikes, we are close to what is close to Her and far from what is far from Her.

Thus we learn that in the midst of others we should become always more and more a divine example of integral activity both intellectual and spiritual, an opportunity which is offered to them to understand and enter upon the path of divine life.  

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