{"id":4152,"date":"2013-07-13T01:53:47","date_gmt":"2013-07-13T01:53:47","guid":{"rendered":"http:\/\/localhost\/?p=4152"},"modified":"2013-12-01T21:32:50","modified_gmt":"2013-12-02T05:32:50","slug":"15-10-to-27-dec-1969-vol-11-notes-on-the-way-volume-11","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/11-notes-on-the-way-volume-11\/15-10-to-27-dec-1969-vol-11-notes-on-the-way-volume-11","title":{"rendered":"-15_10 to 27 Dec 1969.htm"},"content":{"rendered":"\n\n
\n


\n10
\n December 1969<\/span><\/b> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

Progress is going on at a giant’s pace \u2013 that shakes the house a
\nlittle, but it goes on at a giant’s pace. And for some, like X for example, it
\nis very conscious. She had an accident in the knee long ago and this leg is a
\nlittle weaker than the other one \u2013 there was a possibility of an upsetting. She
\nnoticed that so long as she had the correct attitude she felt<\/i> nothing, there was nothing, it seemed to have gone altogether.
\nAs soon as she fell back into the ordinary consciousness, the illness
\nreturned….. And she has had innumerable experiences. I found it very
\ninteresting. Others also. <\/span><\/p>\n

And it is truly interesting. It is truly interesting because it
\nhas a clarity altogether limpid and obvious, because it is solely a<\/i> state of consciousness<\/i>.
\nWhen one has the consciousness (that is to say, as the consciousness grows more
\nand more true \u2013 not something that is arrested, but a consciousness that is
\nascending), when you are within that, everything is all right; as soon as you
\nfall back into the old consciousness, either unprogressive or progressing
\nslowly and imperceptibly, then the disorder returns. And that is as though a
\nlesson given in an altogether clear and obvious way. <\/span><\/p>\n

It is truly interesting. <\/span><\/p>\n

And the body goes on learning. It learns very quickly. <\/span>
\n <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

Surely a big stride will have been taken when man will naturally
\nturn to perfect himself instead of waiting to find perfection in others …
\nThis reversal is the very basis of all true progress. The first human instinct:
\n\u201cIt is the fault of circumstances, the fault of people, the fault… this one
\nis like this, that one is like that, the other one…\u201d And this goes on
\nindefinitely. The first<\/i> step, the
\nvery first step is to say: \u201cIf I were as I ought <\/span>
\n
\n <\/span><\/p>\n

\nPage – 208<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

to be or if
\nthis body were as it ought to be, all would be perfectly all right for it.\u201d If
\nin order to progress, you were to wait for others to progress, you would have
\nto wait indefinitely. That is the very first thing that is to be circulated
\neverywhere. Never put the blame on others or on circumstances, because whatever
\nthe circumstances, even those that appear the worst, if you keep the true
\nattitude and have the true consciousness, they will have no importance at all
\nfor your inner progress, no importance \u2013 I say this and I include even death. <\/span><\/p>\n

Indeed, that seems to be the first lesson to learn. <\/span>
\n <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo had written (I translate freely) that the notion of
\nsin has been introduced to hasten progress, and immediately (Mother laughs<\/i>) man saw sin in all others
\n\u2013 he never saw it in himself ! Sri Aurobindo’s sentence is charming, but I do
\nnot remember it.\u00b9 <\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9
\n\u201cThe sense of sin was necessary in order that man might become disgusted with
\nhis own imperfections. It was God’s corrective for egoism. But man’s egoism
\nmeets God’s device by being very dully alive to its own sins and very keenly
\nalive to the sins of others.” (Thoughts and Aphorisms, Cent. Vol. 17, p. 86)<\/font> <\/font><\/span><\/p>\n

\nPage – 209<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n
\n13 December 1969 <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

I am receiving continuously, almost daily, the aphorisms of Sri
\nAurobindo, which I had forgotten completely. There were very interesting
\nthings…. Some of them give me the feeling that they are a kind of
\ntranscription (one might say \u201cintellectual”, but it is not that, it is a mentalised<\/span> higher mind, that is to say, it is accessible to
\nthought) of the experience of the supramental consciousness that I had, in
\nwhich this difference of good and evil and all that, appears as childishness,
\nand Sri Aurobindo expresses it in the aphorisms in a way accessible to the intellect.
\nOnly… those who understand do not understand well ! because they understand
\nin the old way. <\/span><\/p>\n

Do you remember these aphorisms?… There is one where he says:
\n\u201cIf I cannot be Rama, then I would be Ravana…\u201d and he explains why. It is in
\nthat series.\u00b9 <\/span><\/p>\n

 <\/span><\/p>\n

(Silence)<\/span><\/p>\n

 <\/span><\/i><\/p>\n

There is a practical
\nproblem there: it is clear there are some movements which one would like to
\neliminate, because one finds that it is a fault, but one does not know how to
\ndo it. Is it from above? You put the light upon such a movement each time it
\ncomes up, and then…<\/span><\/i><\/p>\n

\u00a0<\/span><\/span><\/i><\/p>\n

It depends
\nupon the kind of movement, my child, and in which part of the being and what
\ntype of movement. <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 \u201c<\/font><\/span>Men talk of enemies, but where are they? I only see wrestlers of
\none party or the other in the great arena of the universe. \u201cThe saint and the
\nangel are not the only divinities; admire also the Titan and the Giant. \u201cThe
\nold writings call the Titans the elder gods. So they still are, nor is any god
\nentirely divine unless there is hidden in him also a Titan. \u201cIf I cannot be
\nRama, then I would be Ravana; for he is the dark side of Vishnu.” (Thoughts and Aphorisms<\/i>, Cent. Vol. 17,
\npp. 106-07)<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 210<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I am sure
\nthat each difficulty is a special problem. You can’t make a general rule. <\/span><\/p>\n

 <\/span><\/p>\n

For example, the other
\nday you said that birth is a \u201cpurge”… (Mother laughs). You remember: people
\nwho have suppressed everything, find the same thing reappearing in the children<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, yes ! <\/span><\/p>\n

 <\/span><\/p>\n

And you said that this
\ngave a key to what should not be done<\/span><\/i>.  <\/span><\/p>\n

 <\/p>\n

Yes.  <\/span><\/p>\n

 <\/p>\n

Now I would like to know
\nwhat is the key to cure without suppression? Precisely because the Light is
\nusually thrown, and then the wrong movement is driven underground<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, that is
\na general rule. The opposite is to be done: instead of driving it underground,
\nit is to be offered. It is to place the thing, the movement itself, to project
\nit into the light…. Generally <\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9\u201cFor
\nthe vast majority of those who bring forth children almost without wanting it,
\n\u2018like that’, and who have had an education, that is to say, who have had their
\nbrains crammed with ideas of certain defects one should not have and of
\nqualities one should have \u2013 all that had been driven down into their being, all
\nthe vicious instincts, all come up. I have observed and I have seen and I remember
\nsome things I read very very<\/span> long ago \u2013 I suppose it
\nwas in Renan<\/span>: he wrote that one must distrust parents
\nwho were good and very respectable, because (Mother laughs<\/i>) birth is a \u2018purge’ ! And he had said also: observe
\ncarefully the children of bad people, because they are often a reaction ! And
\nafter my experience, when I had seen, I said to myself: \u2018But this man was quite
\nright ! It is a way for men to purge themselves. They throw out of themselves
\nall that they do not want’…. And it is very interesting, because that gives
\nthe key to what one has to do. Showing to you what is not to be done, it gives
\nyou the key to the thing that is to be done.”<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 211<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>it wriggles and refuses ! But (Mother laughs<\/i>) that is the only way.
\nThat is why this Consciousness is so precious…. Well, what brings about the
\nsuppression is the idea of good and bad, a kind of contempt or shame for what
\nis considered bad, and you do like this (gesture
\nof repulsion<\/i>), you do not want to see it, you do not want it to be there.
\nIt must… The first thing \u2013 the very first thing to realise is that it is the
\nweakness of our consciousness that makes this division and that there is a
\nConsciousness (now I am sure of it) in which that does not exist, in which what
\nwe call \u201cevil” is as much necessary as what we call \u201cgood”, and that if we
\ncan project our sensation \u2013 or our activity or our perception \u2013 into that
\nLight, that will bring the cure.\u00b9 Instead of suppressing or rejecting it as
\nsomething to be destroyed (it cannot be destroyed !), it has to be projected
\ninto the Light. And because of this I have had for several days a very
\ninteresting experience: instead of seeking to throw away far from oneself
\ncertain things (which one does not accept, and which produce an imbalance in
\nthe being), instead of doing that, to accept them, take them as part of oneself
\nand… (Mother opens her hands<\/i>) offer
\nthem up. They do not want to be offered, but there is a way of compelling them:
\nthe resistance is diminished in the proportion as we can diminish in us our
\nsense of disapprobation; if we can replace this sense of disapprobation by a
\nhigher understanding, then we succeed. It is much more easy.\u00a0 <\/span><\/span><\/p>\n

I believe it is that. All, all the movements that drag you down
\nmust be put in contact with the higher understanding. <\/span><\/p>\n

Only, it is beyond the mind obviously. Because, as I said <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9At
\nthe time of publishing this talk, Mother added the following comment: \u201cIn this
\nConsciousness where the two contraries, the two opposites are joined together,
\nboth change their nature, they do not continue to be what they are. They are
\nnot simply joined and remain the same: their nature changes and that is of
\ngreat importance. Their nature, their action, their vibration become wholly
\ndifferent as soon as they are joined together. It is the separation that makes
\nthem what they are. Do away with the separation and their very nature changes.
\nIt is no longer good or bad, but something else, something that is whole and
\nentire.\u201d <\/span><\/p>\n

\nPage – 212<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

presently
\nthat the aphorisms of Sri Aurobindo were expressions understandable to the
\nintellect \u2013 but all the same that diminishes: it diminishes, it has no longer
\nthe dazzle of understanding without words \u2013 it is there,<\/i> there alone that things can be arranged. <\/span><\/p>\n

Even when it is explained to oneself, it diminishes. One must say
\nnothing. It is like (Mother laughs<\/i>)
\nputting on a layer of paint that only distorts. <\/span><\/p>\n

 <\/span><\/p>\n

Mother
\nsuddenly takes up a notebook nearby and writes her answer to a letter that she
\nhad read at the beginning of the interview. <\/span><\/p>\n

 <\/span><\/p>\n

It came that way. It is in that way it happens: all of a sudden,
\nand then it remains and does not want to go away until I write it down. It is
\namusing. <\/span><\/p>\n

It is amusing, because it does not correspond (I cannot even say
\nwhat I am thinking of, because to say the truth, I think no more) to my
\nexperience, but to what the other has need of. The answer is dictated for the
\nother. The words, the expressions, the turn of phrase, the presentation differ
\ncompletely according to the person to whom it is written. And that
\nconsciousness which is there (gesture
\nupward<\/i>) has nothing to do with it. It receives. It receives and then it
\ncomes down and it does like this (gesture
\nof hammering<\/i>) until I write it down ! It does not want to go away until it
\nis written. It is very amusing…. In that way one can work hard without tiring
\noneself ! (Mother laughs<\/i>.) <\/span><\/p>\n

 <\/span><\/p>\n

I would like very much
\nto have just a seed<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Take it ! (Mother, laughing, gives her hands.<\/i>) <\/span><\/p>\n

 <\/span><\/p>\n

Because, even in mental
\nsilence \u2013 I am always in the habit of writing in mental silence \u2013 but in spite
\nof everything, even in this silence I am on guard lest the <\/span><\/i>
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

\nPage – 213<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

old formations or
\nreactions come in and express themselves in the silence. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, yes.  <\/i><\/span><\/p>\n

I am afraid of that. <\/span><\/i><\/p>\n

\n\t\t <\/span><\/p>\n

Yes, old
\nthings come up. <\/span><\/p>\n

But do you not feel they are coming from above? <\/span><\/p>\n

 <\/span><\/p>\n

I feel the Force is
\nthere and it comes down<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, and
\nthen? <\/span><\/p>\n

 <\/span><\/p>\n

Well, yes, but afterwards,
\nwhen I write certain things, I say to myself.<\/span><\/i>.. <\/span><\/p>\n

 <\/span><\/p>\n

Ah ! That
\nhappens often. <\/span><\/p>\n

 <\/span><\/p>\n

I say to myself:
\n\u201cPerhaps I should not have said that.” <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But then it
\nis the mind that interferes. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

I do not know. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That happens
\nto me also. Sometimes I write and then send it off, and afterwards I remember
\nwhat I had written, and I tell myself: \u201cThe devil ! I should not have said
\nthat!\u201d… And I find out that it was all right \u2013 that it is the reaction \u2013which
\nis a mental reaction. <\/span><\/p>\n

 <\/span><\/p>\n

That has happened to me
\nmany a time. For example the other day, I had to write to Z. Very often he
\nwrites unacceptable things, but I say nothing; and the other day I wrote to him
\na rather strong letter asking <\/span><\/i><\/p>\n

\nPage – 214<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>him: \u201cWhat does that mean?” And afterwards I
\nsaid to myself, \u201cNo, I must not move,” and I did not send the letter…. What
\nshould be done, I do not know? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

That, my
\nchild… <\/span><\/p>\n

(Silence<\/i>) <\/span><\/p>\n

It is difficult. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes…. But
\nwhen you turn upward or you aspire or you are like this, open to the supreme Consciousness,
\nit is concrete? <\/span><\/p>\n

 <\/span><\/p>\n

Ah, yes, it is solid.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It is
\nconcrete? One must… You understand, there is only one way, the ego must go,
\nthat is all. It is that. Only when, there, instead of \u201cI” there is nothing any
\nmore: you know, it is altogether flat like this (gesture signifying something immense, smooth, without a wrinkle<\/i>),
\nhaving a kind of… it is not even expressed by words, but a very stable
\nsensation of: \u201cWhat Thou willest<\/span>, as Thou willest<\/span>\u201d (the words become too small). Indeed, to have a
\nconcrete sensation that this (the body<\/i>),
\nthis does not exist, it is only used \u2013 there is only That. It is That which
\ndoes like this (gesture of pressure<\/i>).
\nThis feeling of That, this conscious Vastness which (Mother stretches her arms<\/i>)…. In the end you do see it (\u201cseeing”,
\nit is not a vision with images but it is a vision… I do not know with what !
\nbut it is very concrete, much more concrete than the images), a vision of this
\nvast Force, this vast Vibration which presses, presses, presses… and then the
\nworld which wriggles under it and the thing which opens, and when it opens,
\nthat enters and spreads. <\/span><\/p>\n

This is truly interesting. <\/span><\/p>\n

This is the only solution. There is no other. All the rest, <\/span><\/p>\n

\nPage – 215<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>it is aspirations, conceptions,
\nexpectations… it is still the superman, it is not the supramental. It is a
\nhigher humanity which tries to draw the whole of its humanity upward, but
\nthat… that is of no use, of no use. <\/span><\/p>\n

The picture is very clear, of this whole humanity which clings in
\norder to climb, which seeks to hold like that, but which does not give itself \u2013
\nit wants to take ! And that, that will not do. It must do away with itself.
\nThen the Thing will be able to come and take its place. <\/span><\/p>\n

The whole secret is there. <\/span><\/p>\n

For example, all this side of humanity that wants to take things by force<\/i> and pulls them up there (gesture indicating as high as the forehead<\/i>)…
\nit is interesting: it is interesting, but it is not that ! It is not that<\/i>; all these possibilities must
\nbe exhausted so that something in humanity is able to understand… that there
\nis only that (Mother opens her hands in a
\ngesture of self-effacement<\/i>), and then to let oneself lie prostrate till one
\ndisappears. <\/span><\/p>\n

Indeed, that is the most difficult thing: to learn to disappear. <\/span>
\n <\/span><\/p>\n

(Silence<\/i>) <\/span><\/p>\n

Well, my child (Mother
\nlaughs<\/i>), we shall get there ! <\/span><\/p>\n

\nPage – 216<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n27 December 1969 <\/a> <\/span><\/b><\/p>\n


\n <\/span><\/b><\/p>\n

There is almost a
\nfeeling of being immersed in Matter…. In spite of this kind of apparent
\nabsorption in problems and practical work, is any yoga or any thing being done
\neven when we are externally so much absorbed that we have no perception that we
\nare doing anything? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Oh ! But now
\nthe whole being (the body has understood it quite well), the whole being knows
\nthat everything<\/i> comes to make you go
\nforward as quickly as possible, everything: obstacles, contradictions, lack of
\nunderstanding, useless preoccupations, everything, everything, everything to
\nmake you go forward; it is for touching one point, then another, then yet
\nanother, and make you advance as fast as possible. If you are not concerned
\nwith this Matter, how can it change? <\/span><\/p>\n

And it is very clear, it is quite evident that all objections, all
\ncontradictions come merely from a superficial mind which sees only the
\nappearance of things. It is precisely to put your consciousness on guard
\nagainst that, so that it might not be duped by such things and might see
\nclearly that it is altogether external, superficial, and that behind this, all
\nthat is being done is moving as fast as possible towards… transformation. <\/span><\/p>\n

 <\/span><\/p>\n

(Long silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

Intelligence at its higher level understands very easily that it
\nknows nothing and it falls quite easily into the attitude required for
\nprogress, but even they who have this intelligence, when it is a question of
\nmaterial things, have the instinctive feeling that all that is known,
\nunderstood and founded on established experiences; and there you become
\nvulnerable. And that is exactly what the body is being made to learn, the
\nuselessness <\/span><\/p>\n

\nPage – 217<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of the
\npresent way of seeing and understanding things, based on the good, the bad, the
\nfair, the foul, the luminous, the obscure… all these contradictories; and the
\nwhole judgment, the whole conception of life is based upon that (the material
\nlife), and it is to teach you the inanity<\/i>
\nof this perception. And I see it. The work has become very acute, very
\npersistent, as though you were called upon to go quickly. <\/span><\/p>\n

Even the practical part, which thought that it had learnt how to live
\nand know what is to be done and how it is to be done, must also understand that
\nit was not the true knowledge nor the true way of using external things. <\/span>
\n <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

There are even amusing things…. This Consciousness which is at work,
\nit is as though \u201cteasing\u201d the body all the time; all the time it says to it:
\n\u201cYou see, you have this sensation; well, what is its basis? You think you know
\nit; do you really know what is there behind it?” and for all the small things
\nof life, things of every minute. And then the body is like that (Mother opens big astonished eyes<\/i>) and
\ntells itself: \u201cIt is true, I know nothing.\u201d But its answer is always the same,
\nit says: \u201cI do not claim that I know, let the Lord do whatever He wills\u201d, it is
\nlike that. And then, there is this thing (if that could be caught permanently,
\nit would be good): non-intervention in the work of the Lord (to say the thing
\nin the simplest way). <\/span>
\n <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

It is demonstrated by the fact, by the experience of every minute
\nthat when a thing is done with this kind of feeling of acquired wisdom or of
\nacquired understanding, of an experience lived through, etc., to what degree it
\nis… one may say \u201cfalse\u201d (misleading, in any case) and that there is some other<\/i> thing behind which makes use of
\nthat (as it does of everything)
\n <\/span><\/p>\n

\nPage – 218<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

but is not
\ntied to this knowledge nor dependent upon it nor upon what we call the
\nexperience of life nor upon anything of that sort. It has a much more direct,
\nmuch more profound, much more \u201cdistant” vision; that is to say, it sees much
\nfarther, much wider and much in advance, something no external experience can
\ngive…. And it is a modest growth, without any outburst, not making a show of
\nanything: it is a very little thing of every minute \u2013 every minute, every
\nsecond, every thing. As though all the while there was something that was
\nshowing you the ordinary way of living, of seeing and doing, and then… the
\ntrue way. Both, like that. For all things. <\/span><\/p>\n

It is so to such a degree that the attitude towards certain
\nvibrations brings you complete ease or it can make you completely sick ! And it
\nis the same vibration. Things like that, things bewildering. And every minute,
\nit is like that \u2013 every minute, for everything. <\/span><\/p>\n

Well, the consciousness here takes a certain attitude and then it
\nis all delight and harmony; and the thing remains the same, but then (gesture of just a tilt to the left<\/i>), a
\nslight change in the attitude of the consciousness, and the thing becomes
\nalmost unbearable ! Experiences of this kind, all the time, all the time…
\njust to show that there is only one thing that has importance, the attitude of
\nthe consciousness: the old attitude of the individual being (gesture of contraction<\/i>) or that (gesture of expansion<\/i>). It must be (to put it into words that we understand<\/i>)
\nthe presence of the ego and the abolition of the ego. It is that. <\/span><\/p>\n

And then, as I have said, for all the actions of life, even the
\nmost ordinary, it is demonstrated that if the presence of the ego is suffered
\n(surely to make you understand what it is), it can really lead to an imbalance
\nof health, and that the only remedy is the disappearance of the ego \u2013 and at
\nthe same time the disappearance of all illness. For things that we consider
\nquite unimportant, quite… And it is for everything, for everything, all the
\nwhile, all the while, night and day. <\/span><\/p>\n

\nPage – 219<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

And then it is complicated by all the misunderstandings and discontentments<\/span> that come out (Mother makes a gesture as though a cart-load is being poured upon her<\/i>),
\nas though they were unfastened and they came out, and all that falls at the
\nsame time in order… in order that the experience might be total and in all
\ndomains. <\/span><\/p>\n

It is as though a practical demonstration was being given at every
\nminute of the presence of death and of the presence of immortality, like this (Mother slightly tilts her hand to the right
\nand to the left<\/i>), in the smallest things \u2013 in all things, the smallest and
\nthe biggest, and constantly; and constantly, you see… whether you are here or
\nyou are there (same gesture of tilting to
\none side or the other<\/i>). At every second, as if you were called upon to
\nchoose between death and immortality. <\/span><\/p>\n

And for that, I see the body must go through a serious and very
\nthorough preparation in order to be able to bear the impact of the experience
\nwithout… without any vibration of anxiety or recoil or… it must be able to
\nmaintain its peace and its constant smile. <\/span><\/p>\n

 <\/span><\/p>\n

(Long silence<\/i>) <\/span><\/p>\n

There are things… extraordinary things. <\/span><\/p>\n

As though in everything we were required to live the presence of
\nthe opposites to find… to find what is there when the opposites join together
\n\u2013 instead of running away when they join. That produces a result. And that in
\nthe practical life. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 220<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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