{"id":4309,"date":"2013-07-13T01:55:05","date_gmt":"2013-07-13T01:55:05","guid":{"rendered":"http:\/\/localhost\/?p=4309"},"modified":"2013-07-13T01:55:05","modified_gmt":"2013-07-13T01:55:05","slug":"14-jnana-62-66-108-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\/14-jnana-62-66-108-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-14_jnana-62-66_108.htm"},"content":{"rendered":"\n\n
\n
\n

As a rule, they did it only partially, through
\nan emanation, not a total descent. For example, Vivekananda is said to have
\nbeen an incarnation \u2014 a Vibhūti<\/i>
\n\u2013 of Shiva; but Shiva himself has clearly expressed his will to come down on
\nearth only with the supramental world. When the earth is ready for the
\nsupramental life, he will come. And almost all these beings will manifest \u2013
\nthey are waiting for that moment, they do not want any of the present struggle
\nand the obscurity. <\/span><\/p>\n

Certainly Narada was one of those who came
\nhere\u2026 In fact, it was for fun! He liked to play with circumstances. But he had
\nno knowledge of the psychic being and that must have prevented him from
\nrecognising the psychic being where it existed.<\/span><\/p>\n

But all these things cannot be explained;
\nthey are personal ideas and experiences; this knowledge is not objective enough
\nto be taught. One can say nothing about a phenomenon which depends on one’s
\npersonal experience and which has a value only for the person who has the
\nexperience.<\/span><\/p>\n

What Sri Aurobindo said is based on the
\ntraditional learning of India and he spoke of what agreed with his own
\nexperience. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

So to see the soul, one must know one’s
\nown soul? \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

Yes, to be in relation with the soul, that
\nis, the psychic being, one must have a psychic being oneself, and only men \u2013
\nmen who belong to the evolution, who are sons of the terrestrial creation \u2013
\npossess a psychic being. <\/span><\/p>\n

None of these gods has a psychic being. It
\nis only by coming down and uniting with the psychic being of a man that they
\ncan have one, but they have none themselves. \u00a0<\/span><\/span><\/p>\n


\n12 January 1965
\n<\/font> <\/span><\/i>
\n
\n <\/span><\/font><\/p>\n


\n109<\/a> \u2013 All things seem hard to man that are above his attained level and
\nthey are hard to his unaided<\/span> <\/span><\/i><\/p>\n

\nPage – 205<\/span><\/p>\n

<\/p>\n
\n

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

\neffort; but they become at once easy and simple when God in man takes up
\nthe contract.<\/span><\/p>\n


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

This is perfect. <\/span><\/p>\n

As it happens, two or three days ago I
\nwrote something in reply to a question and I said something like this: Sri
\nAurobindo is the Lord, but only a part of the Lord, not the Lord in His
\ntotality, because the Lord is all \u2013 all that is manifested and all that is not
\nmanifested. Then I added: There is nothing that is not the Lord, nothing \u2013
\nthere is nothing that is not the Lord, but few indeed are those who are
\nconscious of the Lord. And it is this unconsciousness of the creation which
\nconstitutes its Falsehood. <\/span><\/p>\n

All at once it was so obvious: \u201cThere it
\nis! There it is!\u201d How did Falsehood come? But that’s it, it is the
\nunconsciousness of the creation that constitutes the Falsehood of the creation.
\nAnd as soon as the creation once more becomes conscious of being the Lord,
\nFalsehood will cease. <\/span><\/p>\n

And it’s that, isn’t it? Everything is
\ndifficult, laborious, hard, painful because everything is done outside the
\nconsciousness of the Lord. But when He takes possession of His domain once more
\n\u2013 or rather when we allow Him to take possession of His domain once more \u2013 and
\nwhen things are done in His consciousness, with His consciousness, everything
\nwill become not only easy, but wonderful, glorious \u2013 and in an inexpressible
\ndelight. <\/span><\/p>\n

It came like something self-evident. We say,
\n\u201cWhat is it? What do we call Falsehood? Why is the creation false?\u201d It is not
\nan illusion in the sense of not existing: it really exists, but\u2026 it is not
\nconscious of what it is! Not only unconscious of its origin, but unconscious of
\nits essence, of its truth \u2013 it is not conscious of its truth. And that is why
\nit lives in Falsehood.<\/span><\/p>\n

This Aphorism is magnificent. There is
\nnothing to say, it says everything. <\/span><\/p>\n


\n\u00a0<\/font><\/span>3 March 1965
\n<\/font><\/span> <\/i><\/p>\n

\nPage – 206<\/span><\/p>\n

<\/p>\n
\n

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

\n110<\/a> \u2013 To see the composition of the sun or the lines of Mars is doubtless
\na great achievement; but when thou hast the instrument that can show thee a
\nman’s soul as thou seest a picture, then thou wilt smile at the wonders of
\nphysical Science as the playthings of babies. <\/span><\/p>\n

 <\/span><\/p>\n

This is the continuation of what we were
\nsaying before about those who want to see. Ramakrishna is supposed to have said
\nto Vivekananda, \u201cYou can see the Lord just as you see me and hear His voice
\njust as you hear mine.\u201d Some people understood this as an announcement that the
\nLord was on earth in flesh and blood. I said (laughing<\/i>): \u201cNo, it is not that! What he meant is that if you enter
\nthe true consciousness, you can hear Him \u2013 I say, hear much more clearly than
\nyou hear physically and see much more clearly than you see physically.\u201d \u2013 \u201cOh!
\nBut\u2026\u201d \u2013 Immediately they open their eyes wide, it becomes something unreal! <\/span><\/p>\n

 <\/span><\/p>\n

Do the wonders of physical science make you smile? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The \u201cwonders\u201d are all right, that is their
\nbusiness. But it is their overweening self \u2014 assurance that makes me smile.
\nThey imagine that they know. They imagine that they have the key, that is what
\nmakes one smile. They imagine that with everything they have learnt they are
\nthe masters of Nature \u2013\u00a0 <\/span>that is
\nchildishness. Something will always escape them so long as they are not in
\ntouch with the creative Force and the creative Will. <\/span><\/p>\n

It is an experiment you can easily make. A
\nscientist can explain all visible phenomena, he can even use physical forces
\nand make them do what he wants \u2013 and they have achieved staggering results from
\nthe material point of view \u2013 but if you just ask them this question, this
\nsimple question, \u201cWhat is death?\u201d \u2013 in fact they know nothing about it. They
\ncan describe the phenomenon as it happens materially, but if they are sincere,
\nthey are obliged to say that it explains nothing. <\/span><\/p>\n

\nPage – 207<\/span><\/p>\n

<\/p>\n
\n

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

There always comes a time when it no
\nlonger explains anything. Because to know\u2026 to know is to have power.<\/span><\/p>\n

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

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

 <\/span><\/p>\n

Ultimately, what is most accessible to materialistic
\nthought, to scientific thought, is the fact that they cannot foresee. They can
\nforesee many things, but the unfolding of terrestrial events is beyond their
\nprevision. I think that this is the only thing they can admit \u2013 there is a
\nproblematical element, a field of unpredictability which eludes all their
\ncalculations. <\/span><\/p>\n

I have never talked with a typical
\nscientist who had the most up-to-date knowledge, so I am not quite sure, I do
\nnot know how far they admit the unpredictable or the incalculable. <\/span><\/p>\n

What Sri Aurobindo means, I think, is that
\nwhen one is in communion with the soul and has the knowledge of the soul, that
\nknowledge is so much more wonderful than material knowledge that there is
\nalmost a smile of disdain. I do not think he means that the knowledge of the
\nsoul teaches you things about material life that one cannot learn through
\nscience. <\/span><\/p>\n

The only point \u2013 I do not know whether
\nscience has reached it \u2013 is the unpredictability of the future. But perhaps
\nthey say it is because they have not yet reached perfection in their
\ninstruments and methods. For example, perhaps they think that when man first
\nappeared on earth, if they had had the instruments which they have now, they
\nwould have been able to foresee the transformation of the animal into man or
\nthe appearance of man as a consequence of something in the animal \u2013 (Mother smiles<\/i>). I don’t know about their
\nmost modern claims. In that case, they ought to be able to measure or perceive
\nthe difference in the atmosphere now, after the intrusion of something which
\nwas not there before, because that still belongs to the material domain.\u00b9 But I
\ndo not think this is what Sri<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>When the disciple asked Mother whether this something
\nwas in fact the supramental force, she answered: \u201cI would rather not give it a
\nname,<\/font><\/span> <\/span><\/p>\n

\nPage – 208<\/span><\/p>\n

<\/p>\n
\n

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

Aurobindo meant; I think he meant that the
\nworld of the soul and the inner realities are so much more wonderful than
\nphysical realities,that all physical wonders make you smile \u2013 it is more like
\nthat. <\/span><\/p>\n

 <\/span><\/p>\n

But the key you mention, this key which they do not have, isn’t it
\nprecisely the soul? A power of the soul over Matter, to change Matter and to
\nwork physical wonders too. Doesn’t the soul have this power? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It has that power and exercises it
\nconstantly, but the human consciousness is not aware of it; and the big
\ndifference is that it is becoming aware. But it is becoming aware of something
\nthat is always there, and which others deny because they cannot see it. <\/span><\/p>\n

For example, I have had the opportunity to
\nstudy this. For me, circumstances, characters, all events and all beings move
\naccording to certain laws, so to say, which are not rigid, but which I can
\nperceive and which enable me to see: this will lead to that and that will lead
\nthere, and since this person is like that, this will happen to him. It is more
\nand more precise. Because of this, I could, if necessary, make predictions. But
\nthis relation of cause and effect in that domain is quite obvious for me and it
\nis corroborated by the facts; for them \u2013 those who do not have this vision and
\nconsciousness of the soul, as Sri Aurobindo says \u2013 circumstances unfold
\naccording to other superficial laws, which they consider as the natural
\nconsequences
\n <\/span><\/p>\n

———————<\/span><\/p>\n

because people will make a dogma out of it. That is
\nwhat happened when what is called \u2018the first supramental manifestation\u2019
\noccurred in 1956. I tried my best to prevent it from being made into a dogma.
\nBut if I say, \u2018On such a date, such a thing happened\u2019, it will be written in
\nbig letters and if anyone says anything else he will be told, \u2018You are a
\nheretic.\u2019 So I do not want that. But it is indisputable that the atmosphere has
\nchanged, there is something new in the atmosphere \u2013 we can call it the \u2018descent
\nof the supramental truth\u2019, because for us these words have a meaning, but I do
\nnot want to make a declaration out of it, because I do not want that to be the
\nclassical or \u2018true\u2019 way of describing the event. That is why I leave my phrase
\nvague, purposely.\u201d <\/font> <\/span>
\n
\n <\/span><\/p>\n

\nPage – 209<\/span><\/p>\n

<\/p>\n
\n

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

of things, completely superficial laws
\nthat do not stand up to deep analysis. But they do not have the inner capacity,
\nso it does not worry them, it seems obvious to them. <\/span><\/p>\n

I mean that this inner knowledge does not
\nhave the power to convince them. So that when in connection with any particular
\nevent I see: \u201cOh, but it is quite, quite obvious \u2013 for me \u2013 I have seen the
\nForce of the Lord at work here, I have seen such and such a thing happen and of
\ncourse that is what is going to occur\u201d \u2013 for me, it is quite obvious, but I do
\nnot say what I know, because it does not correspond to anything in their
\nexperience; to them it would sound like rambling or pretension. That is to say,
\nwhen you do not have the experience yourself, another person’s experience is
\nnot convincing, it cannot convince you. <\/span><\/p>\n

It is not so much a power of acting on
\nMatter \u2013 that is happening constantly; but, unless hypnotic methods are used,
\nwhich are worthless, which lead nowhere \u2013 it is a power to open the
\nunderstanding (gesture of piercing through
\nthe top of the head<\/i>); that is what is so difficult\u2026\u00a0 <\/span>A thing one has not experienced does not
\nexist. <\/span><\/p>\n

Even if some kind of miracle were to
\nhappen in front of them, they would have a material explanation for it; for
\nthem it would not be a miracle in the sense of an intervention of a force or
\npower other than the material forces and powers. They would have their material
\nexplanation. For them it would not be convincing. <\/span><\/p>\n

You can only understand if you yourself
\nhave touched this domain in your experience. <\/span><\/p>\n

And one can see, one can see clearly:
\nthere is a possibility of understanding only insofar as something has awakened.
\nThat is the support, the basis. <\/span><\/p>\n

 <\/span><\/p>\n

In short, perhaps it is not so much a question of \u201ctransforming Matter\u201d
\nas of becoming aware of the true working. <\/span><\/i>
\n
\n <\/span><\/i><\/p>\n

\nPage – 210<\/span><\/p>\n

<\/p>\n
\n

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

That is exactly what I mean. The
\ntransformation can take place up to a certain point without one even being
\naware of it. <\/span><\/p>\n

They say that there is a great difference:
\nwhen man came, the animal had no way of perceiving it. Well, I say it is
\nexactly the same thing: in spite of everything man has realised, man has no way
\nof perceiving it \u2013 certain things may occur and he will only know about it much
\nlater, when something within him has developed enough for him to perceive it. <\/span><\/p>\n

Even scientific development carried to its
\nextreme, to the point where one really feels that there is almost no
\ndifference, where they arrive at this unity of substance, for example, where it
\nseems that there is only an almost indiscernible or imperceptible transition
\nbetween one state and the other \u2013 the material and the spiritual \u2013 well, no, it
\nis not like that. To perceive this kind of unity, one must already carry within
\noneself the experience of the other thing<\/i>;
\notherwise one cannot perceive it. <\/span><\/p>\n

And precisely because they have acquired
\nthe capacity to explain, they explain external phenomena to themselves in such
\na way that they remain in their denial of the reality of inner phenomena \u2013 they
\nsay that these are, as it were, extensions of what they have studied. <\/span><\/p>\n

Only, because of his very constitution,
\nbecause there hardly exists a human being who hasn’t at least a reflection, or
\na shadow, or a beginning of a relation with his subtle being, his inner being,
\nhis soul \u2013 because of that there is always a flaw in their denial. But they
\nconsider that to be a weakness \u2013 it is their only strength. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

It is really when one has the experience \u2013
\nthe experience and knowledge and identity with the higher forces \u2013 that one can
\nsee the relativity of all external knowledge; but until then, no, one cannot,
\none denies the other realities. <\/span><\/p>\n

I think this is what Sri Aurobindo meant:
\nonly when the <\/span><\/p>\n

\nPage – 211<\/span><\/p>\n

<\/p>\n
\n

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

other consciousness has been developed
\nwill the scientist smile and say, \u201cYes, it was all very well, but\u2026\u201d<\/span><\/p>\n

In reality, one cannot lead to the other \u2013
\nexcept by an act of grace; if inwardly, there is an absolute sincerity which
\nenables the scientist to see, to sense, to perceive the point at which it
\neludes him, then that can lead him to the other state of consciousness, but not
\nby his own procedures. Something must abdicate and accept the new methods, the
\nnew perceptions, the new vibration, the new state of soul. <\/span><\/p>\n

So, it is an individual matter. It is not
\na question of class or category \u2013 the question is whether the scientist is
\nready to be… something else. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

One can only state one thing: everything
\nyou know, however beautiful, is nothing compared to what you can know if you
\nare able to use the other methods. <\/span><\/p>\n

\n <\/font><\/span><\/p>\n

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

 <\/span><\/p>\n

This has been the whole object of my work
\nrecently: how to touch this refusal to know? It has been there for a long time.
\nIt is the continuation of what Sri Aurobindo said in one of his letters: he
\nsays that India has done much more for spiritual life with her methods than
\nEurope has done with all her doubts and questionings. That’s exactly it. It is
\na kind of refusal \u2013 the refusal to accept a particular method of knowledge
\nwhich is not the purely material one, and the denial of experience, of the
\nreality of experience. How can one convince them of that? And then, there is
\nthe method of Kali which is to give a sound thrashing. But according to me that
\nmeans a lot of damage without much result. <\/span><\/p>\n

This is another big problem. <\/span><\/p>\n

It seems that the only method which can
\novercome all resistances <\/span><\/p>\n

\nPage – 212<\/span><\/p>\n

<\/p>\n
\n

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

is the method of Love. But then the
\nadverse forces have perverted love in such a way that many very sincere people,
\nsincere seekers, have steeled themselves, so to say, against this method,
\nbecause of its distortion. That is the difficulty. That is why it is taking
\ntime. However\u2026 <\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>29 May 1965 <\/span><\/font> <\/i><\/p>\n

 <\/span><\/p>\n

\n111<\/a> \u2013 Knowledge is a child with its achievements; for when it has found
\nout something, it runs about the streets whooping and shouting; Wisdom conceals
\nhers for a long time in a thoughtful and mighty silence. <\/span><\/p>\n

\n <\/span><\/p>\n

\n112 \u2013 Science talks and behaves as if it had conquered all knowledge.
\nWisdom, as she walks, hears her solitary tread echoing on the margin of
\nimmeasurable Oceans. <\/span><\/p>\n

 <\/span><\/p>\n

Silence\u2026 Oh! It is better to practise it
\nthan to talk about it. <\/span><\/p>\n

It is an experience I had here, long ago:
\nthe difference between wanting to spread and make use of what one has learnt,
\nimmediately, and the contact with higher knowledge, where one remains as quiet
\nas one can so that it can have a transforming effect. I have had the living
\nexperience of this \u2013 half a day of living experience \u2013 but now that seems old
\nto me, old, far behind. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

What is the power of this silence? When one rises above, one enters into
\na kind of great silence, that is frozen, that is everywhere; but what is the
\npower of this silence? Does it do anything? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is what people used to seek in the
\npast when they wanted to escape from life. They would go into a trance, they
\nwould leave their body quite still and they would go within and they <\/span><\/p>\n

\nPage – 213<\/span><\/p>\n

<\/p>\n
\n

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

were perfectly happy. And with the
\nSannyasis who had them-selves buried alive it was like that. They said, \u201cNow, I
\nhave finished my work\u201d \u2013 their language was very impressive \u2013 \u201cI have finished,
\nI am entering into Samadhi\u201d and they had themselves buried alive. They went
\ninto a room or something, and then it was closed and that was the end of it.
\nAnd that is what happened: they went into a trance, and after some time,
\nnaturally, their body was dissolved and they were in peace. <\/span><\/p>\n

 <\/span><\/p>\n

But Sri Aurobindo says that this silence is powerful. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Powerful, yes. <\/span><\/p>\n

 <\/span><\/p>\n

Well, I would like to know exactly how it is powerful? Because one has
\nthe feeling that one could stay there for an eternity\u2026 <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Not an eternity \u2013 Eternity. <\/span><\/p>\n

 <\/span><\/p>\n

\u2026without anything changing. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

No, because it is not manifested, it is
\noutside the manifestation. But Sri Aurobindo wants us to bring it down here.
\nThat is the difficulty. And one must accept infirmity and even the appearance
\nof imbecility, everything, and not one out of fifty million has the courage for
\nthat. <\/span><\/p>\n

There are millions of ways of fleeing.
\nThere is only one way to remain: it is truly to have courage and endurance, to
\naccept every appearance of infirmity, helplessness, incomprehension, even an
\napparent denial of the Truth. But if one does not accept that, it will never
\nchange. Those who want to remain great, luminous, strong, powerful and so on
\nand so forth, well, let them stay up there, they cannot do anything for the
\nearth. <\/span><\/p>\n

\u00a0<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And this incomprehension is a very
\nsmall thing \u2013 a very small thing because the consciousness is such that it is
\nnot<\/span> <\/span><\/p>\n

\nPage – 214<\/span><\/p>\n

<\/p>\n
\n

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

affected in the least \u2013 but it is a total
\nand all-embracing incomprehension! That is to say, one is insulted and held in
\ncontempt and all that, just because of what one is doing; for, according to
\nthem \u2013 all the \u201cgreat minds\u201d of the earth \u2013 one has forsaken one’s divinity.
\nThey do not put it like that, they say: What? You claim to have a divine
\nconsciousness, and then\u2026\u00a0 <\/span>And one meets
\nit in everybody, in all circumstances. From time to time, someone, for a
\nmoment, has a flash, but it is quite exceptional, whereas, \u201cWell then, show
\nyour power\u201d \u2013 this is everywhere.<\/span><\/p>\n

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

For them, the Divine on earth ought to be all-powerful, obviously. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That’s it: \u201cShow your power, change the
\nworld. And to begin with, do what I want. I mean, the first and most important
\nthing is to do what I want \u2013 show your power!\u201d That is what they say
\nconstantly.\u00a0<\/span><\/span><\/p>\n

\n
\n\u00a0<\/font><\/span>25 September 1965 <\/span><\/font> <\/i><\/p>\n

 <\/span><\/p>\n

1<\/a><\/span>13<\/span><\/a><\/i> \u2013 Hatred is the sign of a secret attraction that is eager to flee
\nfrom itself and furious to deny its own existence. That too is God’s play in
\nHis creature.<\/i><\/span><\/span><\/p>\n

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

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

\n114 \u2013 Selfishness is the only sin, meanness the only vice, hatred the
\nonly criminality. All else can easily be turned into good, but these are
\nobstinate resisters of deity.<\/span><\/p>\n


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

This corresponds to a kind of vibration \u2013
\nthe vibration received from people who hate. It is a vibration that is
\nfundamentally the same, so to say, as the vibration of love. In its very depths
\nthere is the same sensation. Although on the surface it is the opposite, it is
\nsupported by the same vibration. And one could<\/span><\/p>\n

\nPage – 215<\/span><\/p>\n

<\/p>\n
\n

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

say that one is the slave of what one
\nhates just as much as of what one loves, perhaps even more so. It is something that
\ngrips you, that haunts you, and which you cherish; a sensation you cherish, for
\nunderneath its violence there is a warmth of attraction which is just as great
\nas the warmth you feel for what you love. And it seems that this distortion in
\nthe appearance only exists in the activity of the manifestation, that is,
\nentirely on the surface. <\/span><\/p>\n

One is obsessed by what one hates even
\nmore than by what one loves. And the obsession comes from this inner vibration.
\n<\/span><\/p>\n

All these \u201cfeelings\u201d \u2013 what to call them?
\n\u2013have a mode of vibration, with something very essential at the core, and
\ncovering layers, as it were. And the most central vibration is the same, and as
\nit expands to express itself, it becomes distorted. With love, it is quite
\nobvious; it becomes, outwardly, in the vast majority of cases, something whose
\nnature is quite different from the inner vibration, because it is something
\nthat withdraws into itself, shrivels up and wants to draw things towards itself
\nin an egoistic movement of possession. You want to be loved. You say, \u201cI love
\nthat person,\u201d but at the same time there is what you want; the feeling is lived
\nas, \u201cI want to be loved.\u201d And so this distortion is almost as great as the
\ndistortion of hatred which consists in wanting to destroy what you love in order
\nnot to be bound by it. Because you cannot obtain what you want from the object
\nof your love, you want to destroy it in order to become free; in the other
\ncase, you shrivel up almost in an inner rage, because you cannot obtain, you
\ncannot absorb what you love. And truly speaking (laughing<\/i>), from the standpoint of the deeper truth, there is not
\nmuch difference! <\/span><\/p>\n

It is only when the central vibration
\nremains pure and expresses itself in its initial purity, which is an unfolding
\n\u2013 what to call it?\u2026 it is something that radiates, a vibration that spreads out
\nin splendour; and it is a blossoming, yes, a radiant blossoming \u2013 then it
\nremains true. And materially, this is translated as self-giving,
\nself-forgetfulness, generosity of soul. And that is the <\/span><\/p>\n

\nPage – 216<\/span><\/p>\n

<\/p>\n
\n

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

only true movement. But what is usually
\ncalled love is as far removed from the central vibration of true Love as
\nhatred; only, one withdraws, shrivels up and hardens, and the other strikes.
\nThis is what makes all the difference. <\/span><\/p>\n

And it is not seen with ideas, it is seen
\nwith vibrations. It is very interesting. <\/span><\/p>\n

In fact I have had to study this a great
\ndeal recently. I have had the opportunity to see these vibrations. The external
\nresults may be deplorable, from the practical point of view they may be dreadful;
\nthat is to say, this kind of vibration encourages the urge to harm, to destroy;
\nbut from the standpoint of the deeper truth, this distortion is not much
\ngreater than the other, it is only of a more aggressive nature \u2013 and even then\u2026<\/span><\/p>\n

If one pursues this experience further and
\ndeeper, if one concentrates on this vibration, one realises that it is the
\ninitial vibration of creation, the vibration which has been altered, distorted
\nin all that exists. And then there is a kind of all-embracing warmth \u2013 one
\ncannot call it exactly a sweetness, but it is a kind of strong sweetness \u2013 an
\nall-embracing warmth in which there is as much smile as sadness \u2013 much more
\nsmile than sadness\u2026<\/span><\/p>\n

This does not justify the distortion, but
\nit is above all a reaction to the choice that the human mentality \u2013 especially
\nthe human morality \u2013 has made between one kind of distortion and another. There
\nis a whole series of distortions that have been labelled bad and there is a
\nwhole series of distortions towards which people are full of indulgence, almost
\ncompliments. And yet from the essential point of view these distortions are not
\nmuch better than the others \u2013 it is a matter of choice. <\/span><\/p>\n

In fact, one should first perceive the
\ncentral vibration and then appreciate its unique and wonderful quality so much
\nthat one would automatically and spontaneously avoid all distortions, whatever
\nthey may be, the virtuous as well as the vicious. <\/span><\/p>\n

We always come back to the same thing,
\nthere is only one solution: to attain the truth of things and cling to it \u2013
\nthis essential truth, the truth of essential Love \u2013 and cling to it.
\n\u00a0<\/span><\/span><\/p>\n


\n25 December 1965<\/font><\/span><\/i> <\/font><\/span><\/p>\n

\nPage – 217<\/span><\/p>\n

<\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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