{"id":4271,"date":"2013-07-13T01:54:43","date_gmt":"2013-07-13T01:54:43","guid":{"rendered":"http:\/\/localhost\/?p=4271"},"modified":"2013-07-13T01:54:43","modified_gmt":"2013-07-13T01:54:43","slug":"27-01-october-1958-vol-09-questions-and-answers-volume-09","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/09-questions-and-answers-volume-09\/27-01-october-1958-vol-09-questions-and-answers-volume-09","title":{"rendered":"-27_01 October 1958.htm"},"content":{"rendered":"\n\n
\n
\n


\n1 October 1958<\/font><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Sweet
\nMother, what is an ideal of moral perfection? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

There are thousands of moral perfections. Everyone has his own
\nideal of moral perfection. <\/span><\/p>\n

What is usually called moral perfection is to have all the
\nqualities that are considered moral: to have no defects, never to make a
\nmistake, never to err, to be always what one conceives to be the best, to have
\nall the virtues \u2013 that is, to realise the highest mental conception: to take
\nall the qualities \u2013 there are many, aren\u2019t there? \u2013 all the virtues, all that
\nman has conceived to be the most beautiful, most noble, most true, and to live
\nthat integrally, to let all one\u2019s actions be guided by that, all the movements,
\nall the reactions, all the feelings, all\u2026That is living a moral ideal of
\nperfection. It is the summit of man\u2019s mental evolution. <\/span><\/p>\n

Not many people do it\u2026but still\u2026there have been some and there
\nstill are. This is what men usually take for the spiritual life. When they meet
\na man of this type, they say, \u201cOh! He is a great spiritual being.\u201d He may be a
\ngreat saint, he may be a great sage but he is not a spiritual being. <\/span><\/p>\n

And yet it is already very good and very difficult to realise
\nthis. And there comes a time in the inner evolution when it is very necessary
\nto try to realise it. It is obviously infinitely higher than to be still guided
\nby all one\u2019s impulses and ignorant outer reactions. It is to be already in a
\nway the master of one\u2019s nature. It is even a stage through which one has to
\npass, for it is the stage when one begins to be the master of one\u2019s ego, when
\none is ready to let it fall away\\is still there but sufficiently weakened to be
\nnearing its end. This is the last stage before crossing over to the other side,
\nand certainly, if anyone imagines that he can go over to the other side without
\npassing through this stage, he would risk making a great mistake, and of taking
\nfor <\/span><\/p>\n

\nPage \u2013 409<\/span><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>perfect freedom a perfect
\nweakness with regard to his lower nature. <\/span><\/p>\n

It is almost impossible to pass from the mental being \u2013 even the
\nmost perfect and most remarkable \u2013 to the true spiritual life without having
\nrealised this ideal of moral perfection for a certain period of time, however
\nbrief it may be. Many people try to take a short-cut and want to assert their
\ninner freedom before having overcome all the weaknesses of the outer nature;
\nthey are in great danger of deluding themselves. The true spiritual life,
\ncomplete freedom, is something much higher than the highest moral realisations,
\nbut one must take care that this so called freedom is not an indulgence and a
\ncontempt for all rules. <\/span><\/p>\n

One must go higher, always higher, higher; nothing less than what
\nthe highest of humanity has achieved. <\/span><\/p>\n

One must be capable of being spontaneously all that humanity has
\nconceived to be the highest, the most beautiful, the most perfect, the most
\ndisinterested, the most comprehensive, the best, before opening one\u2019s spiritual
\nwings and looking at all that from above as something which still belongs to
\nthe individual self, in order to enter into true spirituality, that which has
\nno limits, which lives in an integral way Infinity and Eternity. <\/span><\/p>\n

\nPage \u2013 410<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n8
\nOctober 1958 <\/font> <\/a> <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, will there not be any intermediary states between man and superman? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

There will probably be many. <\/span><\/p>\n

 <\/span><\/p>\n

Man and superman? You are not speaking of the new supramental
\nrace, are you? Are you really speaking of what we] call the superman, that is,
\nman born in the human way and trying to transform the physical being he has
\nreceived by his ordinary human birth? Are there any stages? \u2013 There will
\ncertainly be countless partial] realisations. According to each one\u2019s capacity,
\nthe degree of transformation will differ, and it is certain that there will be
\na considerable number of attempts, more or less fruitful or unfruitful, before
\nwe come to something like the superman, and even those will be more or less
\nsuccessful attempts. <\/span><\/p>\n

All those who strive to overcome their ordinary nature, all those
\nwho try to realise materially the deeper experience which has brought them into
\ncontact with the divine Truth, all those who, instead of turning to the Beyond
\nor the Highest, try to realise physically, externally, the change of
\nconsciousness they have realised within themselves \u2013 all are
\napprentice-supermen. And there, there are countless differences in the success
\nof their efforts. Each time we try not to be an ordinary man, not to live the
\nordinary life, to express in our movements, our actions and reactions the
\ndivine Truth, when we are governed by that Truth instead of being governed by
\nthe general ignorance, we are apprentice-supermen, and according to the success
\nof our efforts, well, we are more or less able apprentices, more or less
\nadvanced on the way. <\/span><\/p>\n

All these are stages, so\u2026In reality, in this race to the
\nTransformation, the question is to know which of the two will arrive first: the
\none who wants to transform his body in the image of <\/span><\/p>\n

\nPage \u2013 411<\/span><\/span><\/p>\n

<\/p>\n
\n

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

the divine Truth, or the old habit of the body to go on
\ndisintegrating until it is so deformed that it can no longer continue to live
\nin its outer integrality<\/span>\u00a0 <\/span>It is a race between transformation and
\ndecay. For there are only two stopping-places, two things which can indicate to
\nwhat extent one has succeeded: either success, that is to say, becoming a
\nsuperman \u2013 then of course one can say, \u201cNow I have reached the goal\u201d\u2026or else
\ndeath. Till then, normally, one is \u201con the way\u201d. <\/span><\/p>\n

It is one of these two things \u2013 either attaining the goal or a
\nsudden rupture of life \u2013 which temporarily puts an end to the advance. And on
\nthe road each one has gone more or less far, but until one reaches the end one
\ncannot say what stage one is at. It is the final step that will count. So only
\nthe one who comes a few hundred or thousand years later and looks back, will be
\nable to say, \u201cThere was this stage and that stage, this realisation and that
\nrealisation….\u201d That is history, it will be a historical perception of the
\nevent. Till then all of us are in the movement and the work. <\/span><\/p>\n

How far have we gone and how far shall we go? It is better not to
\nthink too much about that, for it cripples you and you can\u2019t run well. It is
\nbetter to think only about running and nothing else. That is the only way to
\nrun well. You look at where you want to go and put all your effort in the
\nmovement to go forward. How far you have gone is not your concern. I say, \u201cThis
\nis history\u201d, it will come later. The historians of our effort will tell us \u2013
\nbecause perhaps we shall still be there \u2013 will tell us what we did, how we did
\nit. For the moment what is necessary is to do it; this is the only thing that
\nmatters. <\/span><\/p>\n

\nPage \u2013 412<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n22 October 1958<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u201cBut this is
\nnot the standpoint from which the true significance of the spiritual evolution
\nin man or the value of spirituality can be judged or assessed; for its real
\nwork is not to solve human problems on the past or present mental basis, but to
\ncreate a new foundation of our being and our life and knowledge. The ascetic or
\nother-worldly tendency of the mystic is an extreme affirmation of his refusal
\nto accept the limitations imposed by material Nature: for his very reason of
\nbeing is to go beyond her; if he cannot transform her, he must leave her. At
\nthe same time the spiritual man has not stood back altogether from the life of
\nhumanity; for the sense of unity with all beings, the stress of a universal
\nlove and compassion, the will to spend the energies for the good of all
\ncreatures, are central to the dynamic outflowering<\/span> of
\nthe spirit: he has turned therefore to help, he has guided as did the ancient
\nRishis or the prophets, or stooped to create and, where he has done so with
\nsomething of the direct power of the Spirit, the results have been prodigious.
\nBut the solution of the problem which spirituality offers is not a solution by
\nexternal means, though these also have to be used, but by an inner change, a
\ntransformation of the consciousness and nature. <\/span><\/i><\/p>\n

\u201cIf
\nno decisive but only a contributory result, an accretion of some new finer
\nelements to the sum of the consciousness, has been the general consequence and
\nthere has been no life-transformation, it is because man in the mass has always
\ndeflected the spiritual impulsion, recanted from the spiritual ideal or held it
\nonly as a form and rejected the inward change. Spirituality cannot be called
\nupon to deal with life by a <\/span><\/i><\/p>\n

\nPage \u2013 413<\/span><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>non-spiritual method or attempt to cure its
\nills by the panaceas, the political, social or other mechanical remedies which
\nthe mind is constantly attempting and which have always failed and will
\ncontinue to fail to solve anything. The most drastic changes made by these
\nmeans change nothing; for the old ills exist in a new form: the aspect of the
\noutward environment is altered, but man remains what he was; he is still an
\nignorant mental being misusing or not effectively using his knowledge, moved by
\nego and governed by vital desires and passions and the needs of the body, unspiritual<\/span> and superficial in his outlook, ignorant of his
\nown self and the forces that drive and use him.\u2026Only a spiritual change, an
\nevolution of his being from the superficial mental towards the deeper spiritual
\nconsciousness, can make a real and effective difference. To discover the
\nspiritual being in himself is the main business of the spiritual man and to
\nhelp others towards the same evolution is his real service to the race; till that
\nis done, an outward help can succour and alleviate, but nothing or very little
\nmore is possible.\u201d <\/span><\/i><\/p>\n

The Life Divine, pp. 883-85 <\/font> <\/span><\/i>
\n
\n <\/font><\/span><\/p>\n

Sweet
\nMother, how can someone who hasn\u2019t much spiritual capacity best help in this
\nwork? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I don\u2019t know whether one can say that anyone has much or little
\nspiritual capacity. It is not like that. <\/span><\/p>\n

To live the spiritual life, a reversal of consciousness is needed.
\nThis cannot be compared in any way with the different faculties or
\npossibilities one has in the mental field. It may be said of someone that he
\nhasn\u2019t much mental, vital or physical capacity, that his possibilities are very
\nlimited; in that case it may be asked how these capacities may be developed,
\nthat is, how new ones may be acquired, which is something rather diffi<\/span>cult. <\/span><\/p>\n

\nPage \u2013 414<\/span><\/span><\/p>\n

<\/p>\n
\n

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

But to live the spiritual life is to open to another world within
\noneself. It is to reverse one\u2019s consciousness, as it were. The ordinary human
\nconsciousness, even in the most developed, even in men of great talent and great
\nrealisation, is a movement turned outwards \u2013 all the energies are directed
\noutwards, the whole consciousness is spread outwards; and if anything is turned
\ninwards, it is very little, very rare, very fragmentary, it happens only under
\nthe pressure of very special circumstances, violent shocks, the shocks life
\ngives precisely with the intention of slightly reversing this movement of
\nexteriorisation of the consciousness. <\/span><\/p>\n

But all who have lived a spiritual life have had the same
\nexperience: all of a sudden something in their being has been reversed, so to
\nspeak, has been turned suddenly and sometimes completely inwards, and also at
\nthe same time upwards, from within upwards \u2013 but it is not an external \u201cabove\u201d,
\nit is within, deep, something other than the heights as they are physically
\nconceived. Something has literally been turned over. There has been a decisive
\nexperience and the standpoint in life, the way of looking at life, the attitude
\none takes in relation to it, has suddenly changed, and in some cases quite
\ndefinitively, irrevocably. <\/span><\/p>\n

And as soon as one is turned towards the spiritual life and
\nreality, one touches the Infinite, the Eternal, and there can no longer be any
\nquestion of a greater or smaller number of capacities or possibilities. It is
\nthe mental conception of spiritual life which may say that one has more or less
\ncapacity to live spiritually, but this is not at all an adequate statement.
\nWhat may be said is that one is more or less ready for the decisive and total
\nreversal. In reality, it is the mental capacity to withdraw from ordinary
\nactivities and to set out in search of the spiritual life which can be
\nmeasured. <\/span><\/p>\n

But so long as one is in the mental field, in this state, as it
\nwere, on this plane of consciousness, one can\u2019t do much for others, either for
\nlife in general or for particular individuals, <\/span><\/p>\n

\nPage \u2013 415<\/span><\/span><\/p>\n

<\/p>\n
\n

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

because one doesn\u2019t have the certitude oneself, one doesn\u2019t have
\nthe definitive experience, the consciousness has not been established in the
\nspiritual world; and all that can be said is that they are mental activities
\nwhich have their good and bad sides, but not much power and, in any case, not
\nthis power of spiritual contagion which is the only truly effective power. <\/span><\/p>\n

The only thing that is truly effective is the possibility of
\ntransferring to others the state of consciousness in which one lives oneself.
\nBut this power cannot be invented. One cannot imitate it, cannot seem to have
\nit; it only comes spontaneously when one is established in that state oneself,
\nwhen one lives within it and not when one is trying to live within it \u2013 when
\none is there. And that is why all those who truly have a spiritual life cannot
\nbe deceived. <\/span><\/p>\n

An imitation of spiritual life may delude people who still live in
\nthe mind, but those who have realised this reversal of consciousness in
\nthemselves, whose relation with the outer being is completely different, cannot
\nbe deceived and cannot make a mistake. <\/span><\/p>\n

It is these people the mental being does not understand. So long as
\none is in the mental consciousness, even the highest, and sees the spiritual
\nlife from outside, one judges with one\u2019s mental faculties, with the habit of
\nseeking, erring, correcting, progressing, and seeking once again; and one
\nthinks that those who are in the spiritual life suffer from the same
\nincapacity, but that is a very gross mistake! <\/span><\/p>\n

When the reversal of the being has taken place, all\u00a0 <\/span>that is finished. One no longer seeks, one
\nsees. One no longer deduces, one knows. One no longer gropes, one walks
\nstraight to the goal. And when one has gone farther \u2013 only a little farther \u2013
\none knows, feels, lives the supreme truth that the Supreme Truth alone acts<\/i>, the Supreme Lord alone wills<\/i>, knows and does through
\nhuman beings. How could there be any possibility of error there? What He does,
\nHe does because He wills to do it. <\/span><\/p>\n

For our mistaken vision these are perhaps incomprehensible <\/span><\/p>\n

\nPage \u2013 416<\/span><\/span><\/p>\n

<\/p>\n
\n

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

actions, but they have a meaning and an aim and lead where they
\nought to lead.<\/span><\/p>\n

 <\/span><\/i><\/p>\n

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

 <\/span><\/p>\n

If one sincerely wants to help others and the world, the best
\nthing one can do is to be oneself what one wants others to be \u2013 not only as an
\nexample, but because one becomes a centre of radiating power which, by the very
\nfact that it exists, compels the rest of the world to transform itself. <\/span><\/p>\n

\nPage \u2013 417<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n29 October 1958<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u201cIt is true
\nthat the spiritual tendency has been to look more beyond life than towards
\nlife. It is true also that the spiritual change has been individual and not
\ncollective; its result has been successful in the man, but unsuccessful or only
\nindirectly operative in the human mass. The spiritual evolution of Nature is
\nstill in process and incomplete, \u2013 one might almost say, still only beginning,
\n\u2013 and its main preoccupation has been to affirm and develop a basis of
\nspiritual consciousness and knowledge and to create more and more a foundation
\nor formation for the vision of that which is eternal in the truth of the
\nspirit. It is only when Nature has fully confirmed this intensive evolution and
\nformation through the individual that anything radical of an expanding or
\ndynamically diffusive character can be expected or any attempt at collective
\nspiritual life, \u2013 such attempts have been
\nmade, but mostly as a field of protection for the growth of the individual\u2019s
\nspirituality, \u2013 acquire a successful permanence. For till then the individual
\nmust be preoccupied with his own problem of entirely changing his mind and life
\ninto conformity with the truth of the spirit which he is achieving or has
\nachieved in his inner being and knowledge. Any premature attempt at a
\nlarge-scale collective spiritual life is exposed to vitiation by some
\nincompleteness of the spiritual knowledge on its dynamic side, by the
\nimperfections of the individual seekers and by the invasion of the ordinary
\nmind and vital and physical consciousness taking hold of the truth and
\nmechanising, obscuring or corrupting it. The mental intelligence and its main
\npower of reason cannot change the principle and persistent <\/span><\/i><\/p>\n

\nPage \u2013 418<\/span><\/span><\/p>\n

<\/p>\n
\n

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

character of
\nhuman life, it can only effect various mechanisations, manipulations,
\ndevelopments and formulations. But neither is mind as a whole, even
\nspiritualised, able to change it; spirituality liberates and illumines the
\ninner being, it helps mind to communicate with what is higher than itself, to
\nescape even from itself, it can purify and uplift by the inner influence the
\noutward nature of individual human beings: but so long as it has to work in the
\nhuman mass through mind as the instrument, it can exercise an\u00a0 <\/span>influence on the earth-life but not bring
\nabout a transformation of that life. For this reason\u00a0 <\/span>there has been a prevalent tendency in the
\nspiritual mind to be satisfied with such an influence and in the main to seek
\nfulfilment in other-life elsewhere or to abandon altogether any outward-going
\nendeavour and concentrate solely on an individual spiritual salvation or
\nperfection. A higher instrumental dynamis than mind is needed to transform
\ntotally a nature created by the Ignorance.\u201d <\/span><\/i><\/p>\n

The Life Divine, pp. 885-86<\/font><\/span> <\/font><\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sweet
\nMother, what is the meaning of \u201cspirituality… helps mind\u2026to escape from
\nitself\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

As long as the mind is convinced that it is the summit of human
\nconsciousness, that there is nothing beyond and above it, it takes its own
\nfunctioning to be a perfect one and is fully satisfied with the progress it can
\nmake within the limits of this functioning, and with an increase of clarity,
\nprecision, complexity, suppleness, plasticity in its movements. <\/span><\/p>\n

It always has a spontaneous tendency to feel very satisfied with
\nitself and with what it can do, and if there were no greater force than its
\nown, a higher power which irrefutably shows it its own limitations, its
\npoverty, it would never make any effort to\u00a0<\/span><\/span><\/p>\n

\nPage \u2013 419<\/span><\/span><\/p>\n

<\/p>\n
\n

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

find its way out of all that by the right door: liberation into a
\nhigher and truer mode of being.<\/span><\/p>\n

When the spiritual force is able to act, when it begins to have an
\ninfluence, it jolts the mind\u2019s self-satisfaction and, by continuous pressure,
\nbegins to make it feel that beyond it there is something higher and truer; then
\na little of its characteristic vanity gives way under this influence and as
\nsoon as it realises that it is limited, ignorant, incapable of reaching the
\ntrue truth, liberation begins with the possibility of opening to something
\nbeyond. But it must feel] the power, the beauty, the force of this beyond to be
\nable to surrender. It must be able to perceive its incapacity and its
\nlimitations in the presence of something higher than itself, otherwise how
\ncould it ever feel its own weakness!<\/span><\/p>\n

Sometimes one single contact is enough, something that makes a
\nlittle rent in that self-satisfaction; then the yearning to go beyond, the need
\nfor a purer light awaken, and with this awakening comes the aspiration to win
\nthem, and with the aspiration liberation begins, and one day, breaking all
\nlimits, one blossoms in the infinite Light. <\/span><\/p>\n

If there were not this constant Pressure, simultaneously from
\nwithin and without, from above and from the profoundest depths, nothing would
\never change. <\/span><\/p>\n

Even with that, how much time is required for things to change!
\nWhat obstinate resistance in this lower nature, what blind and stupid
\nattachment to the animal ways of the being, what a refusal to liberate oneself!
\n <\/span><\/p>\n

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

 <\/span><\/p>\n

In the whole manifestation there is an infinite Grace constantly
\nat work to bring the world out of the misery, the obscurity and the stupidity
\nin which it lies. From all time this Grace has been at work, unremitting in its
\neffort, and how many thousands of years were necessary for this world to awaken
\nto the need for something greater, more\u00a0
\n<\/span>true, more beautiful. <\/span><\/p>\n

\nPage \u2013 420<\/span><\/span><\/p>\n

<\/p>\n
\n

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

Everyone can gauge, from the resistance he meets in his own being,
\nthe tremendous resistance which the world opposes to the work of the Grace. <\/span><\/p>\n

And it is only when one understands that all external things, all
\nmental constructions, all material efforts are vain, futile, if they are not
\nentirely consecrated to this Light and Force from above, to this Truth which is
\ntrying to express itself, that one is ready to make decisive progress. So the
\nonly truly effective attitude is a perfect, total, fervent giving of our being
\nto That which is above us and which alone has the power to change everything. <\/span><\/p>\n

When you open to the Spirit within you it brings you a first
\nforetaste of that higher life which alone is worth living, then comes the will
\nto rise to that, the hope of reaching it, the certitude that this is possible,
\nand finally the strength to make the necessary effort and the resolution to go
\nto the very end. <\/span><\/p>\n

First one must wake up,\u00a0
\n<\/span>then one can conquer.
\n <\/span><\/p>\n

\nPage \u2013 421<\/span><\/p>\n

<\/p>\n
\n

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


\n
\nHome<\/a><\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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