{"id":4332,"date":"2013-07-13T01:55:15","date_gmt":"2013-07-13T01:55:15","guid":{"rendered":"http:\/\/localhost\/?p=4332"},"modified":"2013-07-13T01:55:15","modified_gmt":"2013-07-13T01:55:15","slug":"09-the-central-thought-vol-02-words-of-long-ago-volume-02","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/02-words-of-long-ago-volume-02\/09-the-central-thought-vol-02-words-of-long-ago-volume-02","title":{"rendered":"-09_The Central Thought.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nThe
\nCentral Thought*<\/font><\/span><\/b><\/p>\n

\n
\n <\/span><\/p>\n

\n                
\nW<\/font><\/span>e are
\nmeeting for the last time this year \u2013 at least physically, for I hope we shall
\nalways remain united in thought, at all events in the same desire for progress,
\nfor perfection. <\/span><\/p>\n

This desire should always be the centre of
\nour action, animating our will, for, whatever the goal we set ourselves,
\nwhatever the duty which devolves to us, whatever the work we have to achieve,
\nin order to attain this goal, to fulfil this duty, to accomplish this work to
\nthe best of our ability, we must progress at each moment, we must use yesterday
\nas the stepping-stone to tomorrow. <\/span><\/p>\n

Life is in perpetual movement, in
\nperpetual transformation. However great or learned or wise one may be, he who
\ndoes not follow the great current of universal life in an ever ascending march,
\ninevitably moves towards downfall, towards the dissolution of his conscious
\nbeing. <\/span><\/p>\n

This has been expressed very forcefully by
\nPythagoras, in the eloquent words recently pronounced here by Mr. Han Byner<\/span>. <\/span><\/p>\n

And these words led me to decide against summarising<\/span> in this last meeting what has been the object
\nof our study course. <\/span><\/p>\n

We have attempted to give you some advice
\non how to develop, sharpen, widen, liberate and deepen your thought, for on the
\nvalue of our thought depends the value of our being and our action. <\/span><\/p>\n

This advice has often been repeated
\nthrough the ages, at all times, in all countries, by the great Instructors. <\/span><\/p>\n

Those who have seriously studied the
\nmethods of evolution laid down in all the great centres<\/span>
\nof initiation, in <\/span>Chaldea<\/span>, in <\/span>Tibet<\/span>, in <\/span>China<\/span>, in <\/span>Egypt<\/span>, in <\/span>India<\/span>, in <\/span>Cappadocia<\/span><\/span>, will find them everywhere identical in
\nsubstance behind their varied forms. <\/span><\/p>\n

For all these methods of development can
\nbe epitomised<\/span> in <\/span><\/p>\n

 <\/span><\/p>\n

\n* <\/font> <\/span>Originally an introduction to the talk now
\nknown as\u00a0 <\/span>The Supreme Discovery (see pp.
\n38-44)<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 93<\/span><\/p>\n

<\/p>\n
\n

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

one sublime teaching, the very teaching that Pythagoras gave to
\nhis disciples and which Mr. Han Byner<\/span> has told us
\nabout. <\/span><\/p>\n

The Self of each individual and the great
\nuniversal Self are one; we bear God within ourselves.<\/span><\/p>\n

\n\u00a0<\/span>19
\n April 1912<\/span> <\/span><\/p>\n

\nPage – 94<\/span><\/p>\n

<\/p>\n
\n

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


\n
\nCharity <\/font> <\/a> <\/span><\/b><\/p>\n

\n
\n <\/span><\/p>\n

\n        I<\/font><\/span>n its most
\ngeneral sense, charity may be defined as the act of giving to each one what he
\nlacks. <\/span><\/p>\n

\u00a0<\/span>That is to say, in the last analysis, to put
\neach thing in its place, which would result in the establishment of the supreme
\njustice upon earth. <\/span><\/p>\n

\u00a0<\/span>Such is the theory, but in practice charity
\ncould be considered as the path men ought to follow in their groping advance
\ntowards justice. <\/span><\/p>\n

\u00a0<\/span>For, in his present state of evolution, man is
\nincapable not only of realising justice in his earthly abode, but also of
\nconceiving it as it is in its absolute essence. Charity is the living
\nacknowledgment of this inability. <\/span><\/p>\n

\u00a0<\/span>Indeed, in our ignorance of true justice, the
\njustice which is one with perfect harmony, perfect equilibrium and perfect
\norder, our wisest course is to take the path of love, the path of charity which
\nshuns all judgment. <\/span><\/p>\n

\u00a0<\/span>This is what justifies the attitude of those
\nwho always set charity against justice. Justice is, in their eyes, rigorous,
\nmerciless, and charity must come to temper its excessive severity. <\/span><\/p>\n

\u00a0<\/span>Certainly, they cannot speak thus of divine
\njustice, but more rightly of human or rather of social justice, the egoistic
\njustice which is instituted to defend a more or less extensive grouping of
\ninterests and is as much opposed to true justice as shadow is contrary to
\nlight. <\/span><\/p>\n

\u00a0<\/span>When
\nwe speak of justice as it is rendered in our so-called civilised countries, we
\nshould call it not rigorous and merciless but blind and monstrous in its
\nignorant pretension. <\/span><\/p>\n

\u00a0<\/span>So
\nwe can never make too many amends for its fatal effects, and there charity
\nfinds an opportunity to apply itself fruitfully. <\/span><\/p>\n

\u00a0<\/span>But
\nthis is only one side of the question and before delving deeper into our
\nsubject, I would like to remind you that charity, like all other human
\nactivities, is exercised according to four <\/span>
\n
\n <\/span><\/p>\n

\nPage – 95<\/span><\/p>\n

<\/p>\n
\n

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

different modes which must be simultaneous if its action is to be
\nintegral and truly effective. I mean that no charity is complete if it is not
\nat the same time material, intellectual, spiritual or moral and, above all,
\nloving, for the very essence of charity is love. <\/span><\/p>\n

\u00a0<\/span>At
\npresent charity is considered almost exclusively from the external standpoint
\nand the word is synonymous with the sharing of part of one’s possessions with
\nlife’s rejects. We shall see in a moment how mean this conception is even when
\nconfined to the purely material field. <\/span><\/p>\n

\u00a0<\/span>The
\nthree other modes of action of charity are admirably summed up in this counsel
\ngiven by the Buddha to his disciples: <\/span><\/p>\n

\u00a0<\/span>\u201cWith your hearts overflowing with compassion,
\ngo forth into this world torn by pain, be instructors, and wherever the
\ndarkness of ignorance rules, there light a torch.\u201d <\/span><\/p>\n

\u00a0<\/span>To
\ninstruct those who know less, to give to those who do evil the strength to come
\nout of their error, to console those who suffer, these are all occupations of
\ncharity rightly understood. <\/span><\/p>\n

\u00a0<\/span>Thus
\ncharity, regarded from the individual point of view, consists, for each one, of
\ngiving to others all they need, in proportion to one’s means. <\/span><\/p>\n

\u00a0<\/span>This brings us to two observations. <\/span><\/p>\n

\u00a0<\/span>The
\nfirst is that one cannot give what one does not have at one’s command. <\/span><\/p>\n

\u00a0<\/span>Materially this is so evident that it is
\nunnecessary to insist upon it. But intellectually, spiritually, the same rule
\nholds true. <\/span><\/p>\n

\u00a0<\/span>Indeed, how can one teach others what one does
\nnot know? How can one guide the weak on the path of wisdom if one does not
\ntread the path oneself? How can one radiate love if one does not possess it
\nwithin oneself? <\/span><\/p>\n

\u00a0<\/span>And
\nthe supreme charity, which is integral self-giving to the great work of
\nterrestrial regeneration, implies first of all that one can command what one wants
\nto offer, that is to say, that one is master of oneself. <\/span><\/p>\n

\u00a0<\/span>Only he who has perfect self-control can
\nconsecrate himself in <\/span>
\n
\n <\/span><\/p>\n

\nPage – 96<\/span><\/p>\n

<\/p>\n
\n

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

all sincerity to the great work. For he alone knows that no
\ncontrary will, no unexpected impulse can ever again come to impede his action,
\nto check his effort by setting him at variance with himself. <\/span><\/p>\n

\u00a0<\/span>In
\nthis fact we find the justification of the old proverb which says: \u201cCharity
\nbegins at home.\u201d <\/span><\/p>\n

\u00a0<\/span>This maxim seems to encourage every kind of
\negoism, and yet it is the expression of a great wisdom for one who understands
\nit rightly. <\/span><\/p>\n

\u00a0<\/span>It
\nis because charitable people fail to conform to this principle that their
\nefforts so often remain unfruitful, that their goodwill is so often warped in
\nits results, and that, in the end, they are forced to renounce a charity which,
\nbecause it has not been rightly exercised, is the cause of nothing but
\nconfusion, suffering and disillusionment. <\/span><\/p>\n

\u00a0<\/span>There is evidently a wrong way of interpreting
\nthis maxim, which says, \u201cFirst let us accumulate fortune, intelligence, health,
\nlove, energies of all kinds, then we shall distribute them.\u201d <\/span><\/p>\n

\u00a0<\/span>For, from the material standpoint, when will
\nthe accumulation stop? One who acquires the habit of piling up never finds his
\npile big enough. <\/span><\/p>\n

\u00a0<\/span>I
\nhave even been led to make an observation about this: that in most men
\ngenerosity seems to exist in inverse proportion to their pecuniary resources. <\/span><\/p>\n

\u00a0<\/span>From observing the way in which workmen, the
\nneedy and all the unfortunate act among themselves, I was forced to conclude
\nthat the poor are far more charitable, far more prepared to succour their
\nfellow-sufferers than are those more favoured by fortune. There is not enough
\ntime to go into the details of all that I have seen, but I assure you that it
\nis instructive. I can, in any case, assure you that if the rich, in proportion
\nto what they have, gave as much as the poor, soon there would no longer be a
\nsingle starving person in the world. <\/span><\/p>\n

\u00a0<\/span>Thus gold seems to attract gold, and nothing
\nwould be more fatal than wanting to accumulate riches before distributing them.
\n<\/span>
\n
\n <\/span><\/p>\n

\nPage – 97<\/span><\/p>\n

<\/p>\n
\n

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

But also, nothing would be more fatal than a rash prodigality
\nwhich, from lack of discernment, would squander a fortune without benefiting
\nanyone. <\/span><\/p>\n

\u00a0<\/span>Let
\nus never confuse disinterestedness, which is one of the conditions of true
\ncharity, with a lack of concern that springs from idle thoughtlessness. <\/span><\/p>\n

\u00a0<\/span>Let
\nus learn therefore to make judicious use of what we may have or earn while
\ngiving the least possible play to our personality and, above all, let us not
\nforget that charity should not be confined to material aid. <\/span><\/p>\n

\u00a0<\/span>Nor
\nin the field of forces is it possible to accumulate, for receptivity occurs in
\nproportion to expenditure: the more one expends usefully, the more one makes
\noneself capable of receiving. Thus the intelligence one can acquire is
\nproportionate to the intelligence one uses. We are formed to manifest a certain
\nquantity of intellectual forces, but if we develop ourselves mentally, if we
\nput our brains to work, if we meditate regularly and above all if we make
\nothers benefit by the fruit, however modest, of our efforts, we make ourselves
\ncapable of receiving a greater quantity of ever deeper and purer intellectual
\nforces. And the same holds true for love and spirituality. <\/span><\/p>\n

\u00a0<\/span>We
\nare like channels: if we do not allow what they have received to pour out
\nfreely, not only do they become blocked and no longer receive anything, but
\nwhat they contain will spoil. If, on the contrary, we allow all this flood of
\nvital, intellectual and spiritual forces to flow abundantly, if by impersonalising<\/span> ourselves we know how to connect our little
\nindividuality to the great universal current, what we give will be returned to
\nus a hundredfold. <\/span><\/p>\n

\u00a0<\/span>To
\nknow how not to cut ourselves off from the great universal current, to be a
\nlink in the chain which must not be broken, this is the true science, the very
\nkey of charity. <\/span><\/p>\n

\u00a0<\/span>Unfortunately there exists a very widespread
\nerror which is a serious obstacle to the practical application of this
\nknowledge. <\/span><\/p>\n

\u00a0<\/span>This error lies in the belief that a thing in
\nthe universe may <\/span>
\n
\n <\/span><\/p>\n

\nPage – 98<\/span><\/p>\n

<\/p>\n
\n

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

be our own possession. Everything belongs to all, and to say or
\nthink, \u201cThis is mine\u201d, is to create a separation, a division which does not
\nexist in reality. <\/span><\/p>\n

\u00a0<\/span>Everything belongs to all, even the substance
\nof which we are made, a whirl of atoms in perpetual movement which momentarily
\nconstitutes our organism without abiding in it and which, tomorrow, will form
\nanother. <\/span><\/p>\n

\u00a0<\/span>It
\nis true that some people command great material possessions. But in order to be
\nin accord with the universal law, they should consider themselves as trustees,
\nstewards of these possessions. They ought to know that these riches are
\nentrusted to them so that they may administer them for the best interests of
\nall. <\/span><\/p>\n

\u00a0<\/span>We
\nhave come a long way from the narrow conception of charity restricted to the
\ngiving of a little of what we have in excess to the unfortunate ones that life
\nbrings in our way! And what we say of material riches must be said of spiritual
\nwealth also. <\/span><\/p>\n

\u00a0<\/span>Those who say, \u201cThis idea is mine\u201d, and who
\nthink they are very charitable in allowing others to profit from it, are
\nsenseless. <\/span><\/p>\n

\u00a0<\/span>The
\nworld of ideas belongs to all; intellectual force is a universal force. <\/span><\/p>\n

\u00a0<\/span>It
\nis true that some people are more capable than others of entering into relation
\nwith this field of ideas and manifesting it through their conscious cerebrality<\/span>. But this is nothing other than an additional
\nresponsibility for them: since they are in possession of this wealth, they are
\nits stewards and must see that it is used for the good of the greatest number. <\/span><\/p>\n

\u00a0<\/span>The
\nsame holds true for all the other universal forces. Only the concept of union,
\nof the perfect identity of everything and everyone, can lead to true charity. <\/span><\/p>\n

\u00a0<\/span>But
\nto come back to practice, there is one more serious pitfall in the way of its
\ncomplete and fruitful manifestation. <\/span><\/p>\n

\u00a0<\/span>For
\nmost people, charity consists of giving anything to anyone without even knowing
\nwhether this gift corresponds to a need. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 99<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>Thus charity is made synonymous with
\nsentimental weakness and irrational squandering. <\/span><\/p>\n

\u00a0<\/span>Nothing is more contrary to the very essence
\nof this virtue. <\/span><\/p>\n

\u00a0<\/span>Indeed, to give someone a thing he has no need
\nof is as great a lack of charity as to deny him what he needs. <\/span><\/p>\n

\u00a0<\/span>And
\nthis applies to the things of the spirit as well as to those of the body. <\/span><\/p>\n

\u00a0<\/span>By
\na faulty distribution of material possessions one can hasten the downfall of
\ncertain individuals by encouraging them to be lazy, instead of favouring<\/span> their progress by inciting them to effort. <\/span><\/p>\n

\u00a0<\/span>The
\nsame holds true for intelligence and love. To give someone a knowledge which is
\ntoo strong for him, thoughts which he cannot assimilate, is to deprive him for
\nlong, if not for ever, of the possibility of thinking for himself. <\/span><\/p>\n

\u00a0<\/span>In
\nthe same way, to impose on some people an affection, a love for which they feel
\nno need, is to make them carry a burden which is often too heavy for their
\nshoulders. <\/span><\/p>\n

\u00a0<\/span>This error has two main causes to which all
\nthe others can be linked: ignorance and egoism. <\/span><\/p>\n

\u00a0<\/span>In
\norder to be sure that an act is beneficial one must know its immediate or
\ndistant consequences, and an act of charity is no exception to this law. <\/span><\/p>\n

\u00a0<\/span>To
\nwant to do well is not enough, one must also know. <\/span><\/p>\n

\u00a0<\/span>How
\nmuch evil has been done in the world in the name of charity diverted from its
\ntrue sense and completely warped in its results! <\/span><\/p>\n

\u00a0<\/span>I
\ncould give you many examples of acts of charity which have led to the most
\ndisastrous results because they were performed without reflection, without
\ndiscernment, without understanding, without insight. <\/span><\/p>\n

\u00a0<\/span>Charity, like all things, must be the result
\nin us of a conscious and reasoned will, for impulse is synonymous with error
\nand above all with egoism. <\/span><\/p>\n

\u00a0<\/span>Unfortunately it must be acknowledged that
\ncharity is very <\/span>
\n
\n <\/span><\/p>\n

\nPage – 100<\/span><\/span><\/p>\n

<\/p>\n
\n

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

seldom completely disinterested. <\/span><\/p>\n

\u00a0<\/span>I
\ndo not mean charity which is performed for the purpose of acquiring merit in
\nthe eyes of a personal God or to win eternal bliss. <\/span><\/p>\n

\u00a0<\/span>This utterly base form is the worst of all bargainings<\/span> and to call it charity would be to tarnish this
\nname. <\/span><\/p>\n

\u00a0<\/span>But
\nI mean charity which is performed because one finds pleasure in it and which is
\nstill subject to all kinds of likes or dislikes, attractions or repulsions. <\/span><\/p>\n

\u00a0<\/span>That kind of charity is very rarely completely
\nfree from the desire to meet with gratitude, and such a desire always atrophies
\nthe impartial clear-sightedness which is necessary to any action if it is to
\nhave its full value. <\/span><\/p>\n

\u00a0<\/span>There is a wisdom in charity as everywhere,
\nand it is to reduce waste to the minimum. <\/span><\/p>\n

\u00a0<\/span>Thus to be truly charitable one must be
\nimpersonal. <\/span><\/p>\n

\u00a0<\/span>And
\nonce more we see that all the lines of human progress converge on the same
\nnecessity: self-mastery, dying to oneself in order to be born into the new and
\ntrue life. <\/span><\/p>\n

\u00a0<\/span>To
\nthe extent that we outgrow the habit of referring everything to ourselves, we
\ncan exercise a truly effective charity, a charity one with love. <\/span><\/p>\n

\u00a0<\/span>Besides, there is a height where all virtues
\nmeet in communion: love, goodness, compassion, forbearance, charity are all one
\nand the same in their essence. <\/span><\/p>\n

\u00a0<\/span>From this point of view, charity could be
\nconsidered as the tangible and practical outer action determined by the
\napplication of the virtues of love. <\/span><\/p>\n

\u00a0<\/span>For
\nthere is a force which can be distributed to all, always, provided that it is
\ngiven in its most impersonal form: this is love, love which contains within
\nitself light and life, that is, all the possibilities of intelligence, health,
\nblossoming. <\/span><\/p>\n

\u00a0<\/span>Yes, there is a sublime charity, one which
\nrises from a happy heart, from a serene soul. <\/span><\/p>\n

\u00a0<\/span>One
\nwho has won inner peace is a herald of deliverance <\/span>
\n
\n <\/span><\/p>\n

\nPage – 101<\/span><\/span><\/p>\n

<\/p>\n
\n

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

wherever he goes, a bearer of hope and joy. Is not this what poor
\nand suffering humanity needs above all things? <\/span><\/p>\n

\u00a0<\/span>Yes, there are certain men whose thoughts are
\nall love, who radiate love, and the mere presence of these individuals is a
\ncharity more active, more real than any other. <\/span><\/p>\n

\u00a0<\/span>Though they utter no word and make no gesture,
\nyet the sick are relieved, the tormented are soothed, the ignorant are
\nenlightened, the wicked are appeased, those who suffer are consoled and all
\nundergo this deep transformation which will open new horizons to them, enable
\nthem to take a step forward which no doubt will be decisive, on the infinite
\npath of progress. <\/span><\/p>\n

\u00a0<\/span>These individuals who, out of love, give
\nthemselves to all, who become the servants of all, are the living symbols of
\nthe supreme Charity. <\/span><\/p>\n

\u00a0<\/span>I
\ninvite all of you here, my brothers, who aspire to be charitable, to join your
\nthought with mine in expressing this wish: that we may strive to follow their
\nexample a little more each day so that we may be like them, in the world,
\nmessengers of light and love. \u00a0<\/span><\/span><\/p>\n

20
\nMay 1912<\/span> <\/span><\/p>\n

\nPage – 102<\/span><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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