{"id":4298,"date":"2013-07-13T01:54:59","date_gmt":"2013-07-13T01:54:59","guid":{"rendered":"http:\/\/localhost\/?p=4298"},"modified":"2013-07-13T01:54:59","modified_gmt":"2013-07-13T01:54:59","slug":"10-jnana-62-66-76-vol-10-on-thoughts-and-aphorisms-volume-10","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/10-on-thoughts-and-aphorisms-volume-10\/10-jnana-62-66-76-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-10_jnana-62-66_76.htm"},"content":{"rendered":"\n\n
\n
\n

\n76 \u2013 Europe prides herself on her practical and scientific organisation<\/span> and efficiency. I am waiting till her organisation<\/span> is perfect; then a child shall destroy her.\u00b9
\n<\/font> <\/span><\/p>\n

 <\/span><\/i><\/p>\n

When these Aphorisms were published in the Bulletin you said that this
\none should be omitted. It is a rather mysterious Aphorism, which I would very
\nmuch like to understand. But I would like to know whether now we should publish
\nit or not? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Where did Sri Aurobindo<\/span>
\nwrite that? <\/span><\/p>\n

 <\/span><\/p>\n

In the Aphorisms. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, but he did not write a special book;
\nthese texts were collected from here and there. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

No, no, not at all. Sri Aurobindo<\/span> had a
\nspecial notebook in which he wrote the Aphorisms as they came. And this one was
\namong the others. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Silence<\/i>) <\/span><\/p>\n

\u201cA child\u201d\u2026 What did he put in English at
\nthe beginning? <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u201cPrides
\nherself.\u201d <\/i><\/span><\/p>\n

 <\/span><\/i><\/p>\n

Prides herself\u2026 <\/span><\/p>\n

I would put it in. <\/span><\/p>\n

 <\/span><\/p>\n

But what did he mean? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>The following conversation took place in December
\n1971, nearly ten years after the Mother’s commentaries on this group of
\nAphorisms.<\/font><\/span><\/p>\n

\n\u00b2 <\/font> <\/span>There is, in fact, one notebook which contains all the
\nAphorisms, but it is in all likelihood a fair copy and not the first draft of
\nthe Aphorisms.<\/font><\/span> <\/font><\/span><\/i><\/p>\n

\nPage – 141<\/span><\/p>\n

<\/p>\n
\n

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

I don’t know. <\/span><\/p>\n

Of course, only the power can be
\ndestroyed, because one cannot destroy the earth. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, the earth cannot be destroyed, but a civilisation<\/span>
\ncan be destroyed.<\/span><\/i><\/span><\/p>\n

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

Yes. <\/span><\/p>\n

He says: Europe will be destroyed. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes\u2026 but which child? <\/span><\/p>\n

I have the impression that it came as
\nsomething absolutely true, an absolutely true prediction \u2013 but I don’t know. <\/span><\/p>\n

 <\/span><\/p>\n

You had said that it would be better to leave it out. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But now, on the contrary, I feel that it
\nmust be said. <\/span><\/p>\n

But I do not think that the time has come
\nyet, I mean come for the realisation<\/span>; the time has
\ncome to say it, but not for the realisation<\/span>. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe child\u201d\u2026 perhaps it is the child of the new world \u2013 with a smile, he
\nwill bring the whole thing tumbling down. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, it is possible is possible.  <\/span><\/p>\n

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

 <\/span><\/p>\n

There is a terrifying power in it\u2026
\nsomething tremendous. You cannot imagine the power that is in it; it is really
\nas if the Divine himself were speaking: \u201cI am waiting\u201d\u2026 I am waiting\u2026\u00a0<\/span><\/span><\/p>\n


\n11 December 1971<\/font><\/span><\/i>\u00a0<\/font><\/span><\/p>\n

\nPage – 142<\/span><\/p>\n

<\/p>\n
\n

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

\n77<\/a> \u2013 Genius discovers a system; average talent stereotypes it till it is
\nshattered by fresh genius. It is dangerous for an army to be led by veterans;
\nfor on the other side God may place Napoleon. <\/span><\/p>\n

\n <\/span><\/p>\n

\n78 \u2013 When knowledge is fresh in us, then it is invincible; when it is
\nold, it loses its virtue. This is because God moves always forward. <\/span><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo<\/span> is
\nspeaking here of knowledge by inspiration or revelation, when something
\nsuddenly descends and illumines the understanding. You suddenly have the
\nimpression that you know something for the first time, because it comes
\ndirectly from the domain of Light, of true Knowledge, and it comes with all its
\ninnate power of truth \u2013 it illumines you. And when you have just received it,
\nit seems indeed that nothing can resist that Light. And if you take care to
\nallow it to act within you, it accomplishes all the transformation it can
\nachieve in its own domain.<\/span><\/p>\n

This is an experience one may often have.
\nWhen it comes, for some time \u2013 not very long \u2013 everything seems to organise<\/span> itself quite naturally around that Light. And
\nthen, little by little, it mingles with the rest; the intellectual knowledge
\nremains \u2013 it is formulated in one way or another \u2013 it remains, but it is just
\nas if it were empty. It no longer has that driving power which transforms all
\nthe movements of the being into the image of this Light. That is what Sri Aurobindo<\/span> means: the world moves quickly, the Lord is
\nalways moving onward and all this is the trail He leaves behind Him, but it no
\nlonger has the same immediate and almighty power as when He projected it into
\nthe world. <\/span><\/p>\n

It feels like a rain of truth falling;
\neveryone who can catch even a drop of it receives a revelation. But unless they
\nthemselves are moving forward at a fantastic speed, the Lord with His rain of
\ntruth is already very far ahead and they must run very fast to catch up with
\nit! This is what he means.
\n <\/span><\/p>\n

\nPage – 143<\/span><\/p>\n

<\/p>\n
\n

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

Yes, but for this knowledge to have a real power of transformation<\/span><\/i>\u2026<\/span><\/p>\n

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

Yes, it is the higher Knowledge, the Truth
\nexpressing itself, what Sri Aurobindo<\/span> calls the true
\nKnowledge, and it is this Knowledge that transforms all creation. But it is as
\nif He were pouring it down all the time and you have to make great haste so as
\nnot to be too late! <\/span><\/p>\n

But haven’t you ever had the feeling of a
\ndazzling light in your head? And then it is translated by, Oh, but of course!
\nSometimes it is something you knew intellectually, but it was dull, lifeless,
\nand it suddenly comes like a tremendous power that arranges everything within
\nthe consciousness around that Light. It does not last very long. Sometimes it
\nlasts only a few hours, sometimes a few days, but never more than that, unless
\nyou are very slow in your movement. And in the meanwhile the source of the
\ntruth is moving, moving, moving\u2026 <\/span><\/p>\n

 <\/span><\/p>\n

These are all psychological transformations, but where Matter and the
\nbody are concerned, what kind of knowledge is needed? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

For the moment, I can’t say anything about
\nthat, my child, because I do not know. <\/span><\/p>\n

 <\/span><\/p>\n

Is it another kind of knowledge? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

No, I do not think so.  <\/span><\/p>\n

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

 <\/span><\/p>\n

\u00a0<\/span>It
\nmay be another kind of action, but it is not another kind of knowledge. <\/span><\/p>\n

 <\/span><\/p>\n

(Silence<\/i>) <\/span><\/p>\n

\nPage – 144<\/span><\/p>\n

<\/p>\n
\n

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

In truth, we shall only be able to speak
\nof what transforms Matter when Matter is at least a little transformed, when
\nthere is a beginning of transformation. Then we shall be able to speak of the
\nprocess. But for the moment\u2026\u00a0<\/span><\/span><\/p>\n

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

 <\/span><\/p>\n

But any transformation in the being, on
\nany plane, always has some repercussion on the lower planes. There is always an
\neffect; even things which seem to be purely intellectual certainly have some
\nrepercussion on the structure of the brain. <\/span><\/p>\n

This kind of revelation can only occur in
\na silent mind \u2013 at least in a mind that is at rest, completely quiet and still,
\notherwise they do not come. Or if they come, you do not notice them, because of
\nall the noise you are making. And of course, they help this quiet, this
\nsilence, this receptivity to become better and better established. This feeling
\nof something so still \u2013 but not closed, still but open, still but receptive \u2013
\nis something which becomes established through repeated experiences. There is a
\ngreat difference between a silence that is dead, dull, unresponsive and the
\nreceptive silence of a quietened<\/span> mind. That makes a
\ngreat difference. But that is the result of these experiences. All the progress
\nwe make always results, quite naturally, from truths coming from above. <\/span><\/p>\n

They have an effect, all these things have
\nan effect on the functioning of the body \u2013 the functioning of the organs, of
\nthe brain, of the nerves, etc. That will surely happen before \u2013 long before \u2013
\nthere is any effect on the external form. <\/span><\/p>\n

In reality, when people speak of
\ntransformation they are thinking mainly of a glamorous transformation, no? A
\nbeautiful appearance! luminous, supple, plastic, changing at will. But this
\nrather unaesthetic business of transforming the organs \u2013 they don’t give it
\nmuch thought! And yet that will certainly be the first thing to happen, long
\nbefore the transformation of the appearance.
\n <\/span><\/p>\n

\nPage – 145<\/span><\/p>\n

<\/p>\n
\n

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

Sri Aurobindo<\/span> spoke of replacing the organs by
\nthe functioning of the charkas.\u00b9<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, yes. He said three hundred years! (Mother laughs.<\/i>)  <\/span><\/p>\n

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

 <\/span><\/p>\n

\u00a0<\/span>Because if you think it over, you will
\nunderstand quite easily. If it were only a matter of stopping one thing and
\nstarting something else, it could be done quite rapidly. But to keep a body
\nalive, so that it goes on functioning, and at the same time to bring in a new
\nfunctioning, sufficient for it to stay alive, and a transformation \u2013 that makes
\na kind of combination which is very difficult to realise<\/span>.
\nI am very much aware of this, very much so\u2026 the immense amount of time required
\nto do this without catastrophe. <\/span><\/p>\n

Especially when we come to the heart: the
\nheart replaced by the centre of power, a tremendous dynamic power! (Mother laughs<\/i>.) Precisely when are we
\ngoing to cut off the circulation and release the Force? <\/span><\/p>\n

It is difficult.\u00a0<\/span><\/span><\/p>\n

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

 <\/span><\/p>\n

In ordinary life, you think things over
\nand then you do them \u2013 it is just the opposite! In this life, first you must do
\nthe thing and then, afterwards, you understand, long afterwards. First you must
\ndo it \u2013 without thinking. If you think, you do nothing worthwhile; that is, you
\nfall back into the old way.\u00a0<\/span><\/span><\/p>\n


\n
\n\u00a0<\/font><\/span><\/i>6 October 1962<\/font><\/span><\/i><\/span><\/i><\/p>\n

\n\u00b9 <\/font> <\/span>Centers of Consciousness in the subtle
\nbody.<\/font><\/span> <\/span><\/p>\n

\nPage – 146<\/span><\/p>\n

<\/p>\n
\n

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

\n79<\/a> \u2013 God is infinite Possibility. Therefore Truth is never at rest;
\ntherefore, also, Error is justified of her children.<\/span><\/p>\n

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

\n80 \u2013 To listen to some devout people, one would imagine that God never
\nlaughs; Heine<\/span> was nearer the mark when he found in
\nHim the divine Aristophanes.<\/span><\/p>\n

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

Yes, he means that what is true at one
\ntime is no longer true at another. And this is why \u201cError is justified of her
\nchildren.\u201d <\/span><\/p>\n

 <\/span><\/p>\n

Perhaps he means that there is no error. <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Yes, it is the same thing, another way of
\nsaying the same thing. That is to say, what we call Error was Truth at a
\ncertain time. <\/span><\/p>\n

Error is a concept in time. <\/span><\/p>\n

 <\/span><\/p>\n

Some things may really appear to be errors. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

For a moment. <\/span><\/p>\n

The impression is this: all our judgments
\nare momentary. They are: one moment, it is like this; the next moment, it is no
\nlonger like this. And for us they are errors, because we see things one after
\nanother. But to the Divine they cannot appear like this, because everything is
\nwithin Him. <\/span><\/p>\n

Now just try to imagine that you are the
\nDivine, for a moment! Everything is within you; you simply amuse yourself by
\nbringing it out in a certain order. But for you, in your consciousness,
\neverything is there at the same time; there is no time \u2013 neither past nor
\nfuture nor present \u2013 everything is together. And every possible combination. He
\namuses Himself by bringing out first one thing and then another, like that. So
\nthe poor fellows down below who can see only a tiny part \u2013 they can see only so
\nmuch of it \u2013 say, \u201cOh, that is an error!\u201d In what way is it an error? Simply
\nbecause they can only see a tiny part.
\n <\/span><\/p>\n

\nPage – 147<\/span><\/p>\n

<\/p>\n
\n

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

This is clear, isn’t it? It is easy to
\nunderstand. This concept of error is a concept that belongs to time and space. <\/span><\/p>\n

It is like the feeling that something
\ncannot be and not be at the same time. And yet this is true, it is and it is
\nnot. It is the concept of time which introduces the concept of error \u2013 of time
\nand space.<\/span><\/p>\n

 <\/span><\/p>\n

What do you mean, that a thing is and is not at the same time? How is
\nthat? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is, and at the same time there is its
\nopposite. So, for us, it cannot be yes and no at the same time. But for the
\nLord it is all the time<\/i> yes and no at
\nthe same time. <\/span><\/p>\n

It is like our concept of space; we say, I
\nam here, therefore you are not here. But I am here, you are here and everything
\nis here! (Mother laughs.<\/i>) Only you
\nmust be able to leave the concept of space and time behind in order to
\nunderstand. <\/span><\/p>\n

This is something that can be felt very
\nconcretely, but not with our way of seeing. <\/span><\/p>\n

Certainly, many of these Aphorisms were
\nwritten at the point where the higher mind suddenly emerges into the Supermind<\/span>. It has not yet forgotten how it is in the
\nordinary way, but it also sees how it is in the supramental<\/span>
\nway. And so the result is this kind of thing, this paradoxical form. Because
\nthe one is not forgotten and the other is already perceived.  <\/span><\/p>\n

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

 <\/span><\/p>\n

And yet if one looks attentively, one has
\nto think that the Lord is staging a fantastic play for Himself! That the
\nManifestation is a play which He is acting for Himself and with Himself.<\/span><\/p>\n

He has taken the stand of the spectator
\nand He looks at Himself. And so in order to look at Himself, He must accept the
\nconcept of time and space, otherwise He cannot! And immediately the whole
\ncomedy begins. But it is a comedy, nothing more.
\n <\/span><\/p>\n

\nPage – 148<\/span><\/p>\n

<\/p>\n
\n

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

But we take it seriously, because we are
\npuppets! But as soon as we stop being puppets, we can see quite clearly that it
\nis a comedy. <\/span><\/p>\n

 <\/span><\/p>\n

For some people it is also a real tragedy. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, we are the ones who make it tragic.\u00a0 <\/span>We are the ones who make it tragic. <\/span><\/p>\n

Recently, I have been looking at this
\ncarefully. I looked at the difference between similar incidents when they
\nhappen to men and when they happen to animals. If you identify yourself with
\nthe animals you see quite clearly that they do not take it tragically at all \u2013
\nexcept the ones which have come into contact with man; but then it is not their
\nnatural state, it is a transitional state. They become transitional beings
\nbetween animal and man\u2026 And the first things they naturally learn from man are
\nhis defects \u2013 they are always the easiest things to learn! And so they make
\nthemselves unhappy \u2013 for nothing. <\/span><\/p>\n

So many things\u2026 So many things\u2026 Man has
\nmade a terrible tragedy out of death. These last few days, I have seen this,
\nbecause last night or the night before I spent at least two hours in a world
\nwhich is subtle physical, where the living and the dead intermingle without
\nfeeling any difference \u2013 it doesn’t make any difference. There, there is no
\ndifference. The living were there \u2013 those whom we call the living and those
\nwhom we call the dead. They were there together, they ate together, they moved
\ntogether, they played together; and all this was in a pretty light, quiet and
\nvery pleasant, it was very pleasant. I said to myself, \u201cThere, men have made a
\nbreak, like this, and then they say, \u2018Now, dead.\u2019 \u201d And \u201cdead\u201d \u2013 the best part
\nof it is that they treat them as they would treat something unconscious \u2013 yet
\nthe body is still conscious.  <\/span><\/p>\n

(Silence<\/i>) <\/span><\/p>\n

\nPage – 149<\/span><\/p>\n

<\/p>\n
\n

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

Where, where is Error? Where is Error? <\/span><\/p>\n

That is to say, there is no error. Things
\nonly seem to be impossible, because we do not know that the Lord is all
\npossibility and that He can do whatever He likes, as He likes. We cannot get
\nthat into our heads, we always say, \u201cThis is possible and that is not
\npossible.\u201d But it is not true! For our imbecility, it is not possible; but
\neverything is possible.  <\/span><\/p>\n

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

 <\/span><\/p>\n

You see, only the one who is watching the
\nplay is not worried, because he knows everything that is going to happen and he
\nhas an absolute knowledge of everything \u2013 everything that happens, everything
\nthat has happened and everything that is going to happen \u2013 and it is all there,
\nas\u00a0 <\/span>one presence for him. And so it is
\nthe others, the poor actors who do not even know, they do not even know their
\nparts! And they worry a great deal, because they are being made to act
\nsomething and they do not know what it is. This is something I have just been
\nfeeling very strongly: we are all acting a play, but we do not know what the
\nplay is, nor where it is going, nor where it comes from, nor what it is as a
\nwhole; we barely know \u2013 imperfectly \u2013 what we are supposed to do from moment to
\nmoment. Our knowledge is imperfect. And so we worry! But when one knows
\neverything, one can no longer worry, one smiles \u2013 He must be having great fun,
\nbut we\u2026 And yet we are given the full
\npower<\/i> to amuse ourselves like Him. <\/span><\/p>\n

We simply do not take the trouble. <\/span><\/p>\n

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

It is not easy! <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Oh, if it were easy\u2026 if it were easy, we
\nwould get tired of it! <\/span><\/p>\n

One also sometimes wonders why, why is
\nthis life so tragic? But if it were like a perpetual enchantment, first of all
\nwe would not even appreciate it, because it would be quite natural \u2013<\/span> <\/span><\/p>\n

\nPage – 150<\/span><\/p>\n

<\/p>\n
\n

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

mainly that, we would not appreciate it
\nbecause it would be absolutely natural \u2013 and then, who is to say that we would
\nnot enjoy a little confusion just for a change? One cannot be sure. <\/span><\/p>\n

Perhaps this is the story of the earthly
\nparadise\u2026 In paradise they had a spontaneous knowledge, that is to say, they
\nlived, they had the same consciousness as the animals, just enough to be able
\nto enjoy life a little, like that, to have the joy of living. But they started
\nwanting to know why, how, where they were going, what they should do, etc., and
\nthen all the worries began \u2013 they got tired of being quietly happy. <\/span><\/p>\n

 <\/span><\/p>\n

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

\n <\/font><\/span><\/p>\n

I think that Sri Aurobindo<\/span>
\nmeant that error is an illusion like all the rest \u2013 that there is no error,
\nthat all possibilities are there, that they are often \u2013 and necessarily<\/i> \u2013 contradictory if they are
\nall there. They appear contradictory. But one only has to look at oneself and
\nsay, \u201cWhat do I call error?\u201d If you look it in the face you see immediately
\nthat it is a stupidity \u2013 there is no error, it slips through your fingers. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

I have a feeling that Sri Aurobindo<\/span> was in his ascension; the intuitive mind was
\npiercing a hole and coming into contact with the Supermind<\/span>,
\nand so it would come like that, pop! like an explosion in the thought, and he
\nwould write these things. And if you follow the movement you see the Origin. <\/span><\/p>\n

Obviously what he meant is that Error is
\none of the innumerable, infinite possibilities. Infinite means that absolutely
\nnothing is beyond possibility. So where does error fit into it? We call it
\nerror, but it is completely arbitrary. We say, \u201cThis is an error\u201d \u2013 in relation
\nto what? In relation to our judgment that \u201cthis is true\u201d, but certainly not in
\nrelation to the judgment of the Lord, since it is a part of Himself! <\/span><\/p>\n

\nPage – 151<\/span><\/p>\n

<\/p>\n
\n

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

\n\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>Very few people can bear this widening of
\nthe understanding. <\/span><\/p>\n

Now, when I start looking like this (Mother closes her eyes<\/i>), two things are
\nthere at the same time: this smile, this joy, this laughter are there, and such
\npeace! Such full, luminous, total peace, in which there are no more conflicts,
\nno more contradictions. There are no more conflicts. It is one single luminous
\nharmony \u2013 and yet everything we call error, suffering, misery, everything is
\nthere.\u00a0 <\/span>It eliminates nothing. It is
\nanother way of seeing. <\/span><\/p>\n

 <\/span><\/p>\n

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

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

There can be no doubt that if you
\nsincerely want to get out of it, it is not so difficult after all: you have
\nnothing to do, you only have to allow the Lord to do everything. And He does
\neverything. He does everything. It is so wonderful, so wonderful! <\/span><\/p>\n

He takes anything, even what we call a
\nvery ordinary intelligence and he simply teaches you to put this intelligence
\naside, to rest: \u201cThere, be quiet, don’t stir, don’t bother me, I don’t need
\nyou.\u201d Then a door opens \u2013 you don’t even feel that you have to open it; it is
\nwide open, you are taken over to the other side. All that is done by Someone
\nelse, not you. And then the other way becomes impossible. <\/span><\/p>\n

All this\u2026 oh, this tremendous labour<\/span> of the mind striving to understand, toiling and
\ngiving itself headaches!\u2026 It is absolutely useless, absolutely useless, no use
\nat all, it merely increases the confusion. <\/span><\/p>\n

You are faced with a so-called problem:
\nwhat should you say, what should you do, how should you act? There is nothing
\nto do, nothing, you only have to say to the Lord, \u201cThere, You see, it is like
\nthat\u201d \u2013 that’s all. And then you stay very quiet. And then quite spontaneously,
\nwithout thinking about it, without reflection, without calculation, nothing,
\nnothing, without the slightest effort \u2013 you do what has to be done. That is to
\nsay, the Lord does it, it is no longer you. He does it, He <\/span><\/p>\n

\nPage – 152<\/span><\/p>\n

<\/p>\n
\n

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

arranges the circumstances, He arranges
\nthe people, He puts the words into your mouth or your pen He does everything,
\neverything, everything, everything; you have nothing more to do but to allow
\nyourself to live blissfully. <\/span><\/p>\n

I am more and more convinced that people
\ndo not really want it. <\/span><\/p>\n

 <\/span><\/p>\n

But clearing the ground is difficult, the work of clearing the ground
\nbeforehand<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

But you don’t even need to do it! He does
\nit for you. <\/span><\/p>\n

 <\/span><\/p>\n

But they are constantly breaking in: the old consciousness, the old
\nthoughts….\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, they try to come in again, by habit.
\nYou only have to say, \u201cLord, You see, You see, You see, it is like that\u201d \u2013
\nthat’s all. \u201cLord, You see, You see this, You see that, You see this fool\u201d \u2013
\nand it is all over immediately. And it changes automatically, my child, without
\nthe slightest effort. Simply to be sincere, that is to say, to truly want
\neverything to be right. You are perfectly conscious that you can do nothing
\nabout it, that you have no capacity. I feel more and more that this amalgam of
\nmatter, like this, of cells, all that, is pitiful. It is pitiful! I do not know
\nwhether there are certain states in which people feel powerful, wonderful,
\nluminous, capable; but for me it is because they do not really know what they
\nare like! When you really see how you are made \u2013 it is really nothing, nothing.
\nBut it is capable of everything, provided\u2026 provided that you allow the Lord to
\nact. But there is always something that wants to do it by itself; that’s the
\ntrouble, otherwise\u2026<\/span><\/p>\n

No, you may be full of an excellent
\ngoodwill and then you want<\/i> to do it.
\nThat’s what complicates everything. Or else you don’t have faith, you believe
\nthat the Lord will not be able to do it and that you must do it yourself,
\nbecause He does not
\n <\/span><\/p>\n

\nPage 153<\/span><\/p>\n

<\/p>\n
\n

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

know! (Mother
\nlaughs.<\/i>) This, this kind of stupidity is very common. \u201cHow can He see
\nthings? We live in a world of Falsehood, how can He see Falsehood and
\nsee\u2026\u201d\u00a0 <\/span>But He sees the thing as it is!
\nExactly! <\/span><\/p>\n

I am not speaking of people of no
\nintelligence, I am speaking of people who are intelligent and who try \u2013 there
\nis a kind of conviction, like that, somewhere, even in people who know that we
\nlive in a world of Ignorance and Falsehood and that there is a Lord who is
\nAll-Truth. They say, Precisely because He is All-Truth, He does not understand.
\n(Mother laughs<\/i>.) He does not
\nunderstand our falsehood, I must deal with it myself. That is very strong, very
\ncommon. <\/span><\/p>\n

Ah! we<\/span><\/span> make complications for nothing. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

There is something I have often wondered about: when one prays to the
\nLord, when one wants to make Him understand that something is wrong, I always
\nhave the impression that one must concentrate very hard and that after all one
\nis calling to something far away. Is that right? Or is it really\u2026<\/span><\/i><\/p>\n

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

That depends on us! <\/span><\/p>\n

Now I can feel Him everywhere, all the
\ntime, all the time\u2026 even a physical contact \u2013 it is subtle physical, but
\nphysical \u2013 in things, in the air, in people, in\u2026 like this. (Mother presses her hands to her face<\/i>.)
\nAnd then, it is not far to go, all I have to do is this (Mother turns her hands slightly inwards<\/i>), one second of
\nconcentration \u2013 He is there! He is there, He is everywhere. He is far away only
\nwhen we think He is far away. <\/span><\/p>\n

Naturally, when we begin to think of all
\nthe zones, all the planes of universal consciousness and that it is at the very
\nend, at the very end, right at the very end, then it becomes very far away,
\nvery, very far!\u00a0 <\/span>(Mother laughs<\/i>.) But when we think that He is everywhere, that He is
\neverything and that it is only our perception that prevents us from seeing Him
\nand feeling Him <\/span><\/p>\n

\nPage – 154<\/span><\/p>\n

<\/p>\n
\n

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

and that we only have to do this (Mother turns her hands inwards<\/i>); it is a
\nmovement like this and like that (Mother
\nturns her hands alternately inwards and outwards<\/i>), it becomes very
\nconcrete: you do this (outward movement<\/i>),
\neverything becomes artificial, hard, dry, false, untrue, artificial; you do
\nthis (inward movement<\/i>), everything
\nbecomes wide, tranquil, luminous, peaceful, vast, joyful. And it is simply
\nthis, that (Mother turns her hands
\nalternately inwards and outwards<\/i>). How? Where? It cannot be described, it
\nis only, only a movement of consciousness, nothing else. A movement of
\nconsciousness. And the difference between the true consciousness and the false
\nconsciousness becomes more and more precise, and at the same time, thin \u2013 you
\ndon’t have to do great things to come out of it. Before that, one has the
\nimpression that one is living inside something and that a great interiorisation<\/span>, concentration, absorption, is needed to
\nget out of it; but now the impression is of something one accepts (Mother screens her face with her hand<\/i>),
\nsomething like a thin little peel that is very hard \u2013 very hard but malleable,
\nvery, very dry, very thin, very thin, something like putting on a mask; and
\nthen one does this (gesture<\/i>), and it
\ndisappears. <\/span><\/p>\n

One can foresee the time when it will not
\nbe necessary to be aware of the mask; it will be so thin that one will be able
\nto see, to feel, to act through it with no need to put the mask on again. That
\nis what has just begun. <\/span><\/p>\n

But this Presence in all things\u2026 It is a
\nvibration, but it is a vibration that contains everything \u2013 a vibration which
\ncontains a kind of infinite power, infinite delight and infinite peace, of
\nvastness, vastness, vastness; there are no limits\u2026 But it is only a vibration,
\nit does not\u2026 Oh, Lord! it cannot be thought, so it cannot be said. If you
\nthink, as soon as you think, the whole muddle begins again. That is why one
\ncannot speak. <\/span><\/p>\n

No, He is very far away because you think
\nHe is very far away. Even, you know, if you think He is there, like this( gesture close to her face<\/i> ) touching
\nyou\u2026 if you could feel \u2013 it is not like the touch of a person, it is not like
\nthat. It is not some <\/span><\/p>\n

\nPage – 155<\/span><\/p>\n

<\/p>\n
\n

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

thing alien, external, which comes in from
\noutside. It is not that\u2026 It is everywhere. <\/span><\/p>\n

Then you feel \u2013 everywhere, everywhere,
\neverywhere: inside, outside, everywhere, everywhere \u2013\u00a0 <\/span>Him, nothing but Him \u2013\u00a0 <\/span>Him, His vibration. <\/span><\/p>\n

No, you must stop that (the head<\/i>), until you stop that, you
\ncannot see the True Thing \u2013 you look for comparisons, you say, It is like this,
\nit is like that. Oh! <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

And how often, how often the impression\u2026
\nthere is no form \u2013 there is a form and there is no form, it cannot be put into
\nwords. And the impression of a look and there are no eyes \u2013 there are no eyes,
\nbut there is a look \u2013 a look and a smile, and there is no mouth, there is no
\nface! And yet there is a smile, there is a look and (Mother laughs<\/i>) one cannot help saying, \u201cYes, O Lord, I am stupid!\u201d
\nBut He laughs, one laughs, one is happy. <\/span><\/p>\n

One cannot! It cannot be explained. It
\ncannot be put into words. One cannot say anything. Whatever one says is
\nnothing, nothing.  <\/span><\/p>\n


\n12 October 1962 <\/span>
\n<\/font> <\/i><\/p>\n

 <\/span>Page – 156<\/font><\/span><\/p>\n

<\/p>\n


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