{"id":4333,"date":"2013-07-13T01:55:16","date_gmt":"2013-07-13T01:55:16","guid":{"rendered":"http:\/\/localhost\/?p=4333"},"modified":"2013-07-13T01:55:16","modified_gmt":"2013-07-13T01:55:16","slug":"08-on-thought-iii-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\/08-on-thought-iii-vol-02-words-of-long-ago-volume-02","title":{"rendered":"-08_On Thought – III .htm"},"content":{"rendered":"\n\n
\n
\n


\nOn Thought
\n\u2013 III <\/font> <\/span><\/b><\/p>\n


\n <\/font><\/span><\/b><\/p>\n

\n                I<\/font><\/span>t has always seemed to me that apart from a very few exceptions,
\nthe mental role of women is not to speculate on the metaphysical causes of the
\nphenomena which are perceptible to us, but to draw practical conclusions from
\nthese phenomena. <\/span><\/p>\n

Madame Martial was telling you very
\nrightly last Friday that it would be wrong for women to want to think in the
\nsame way as men, that they would be in danger of losing their own qualities \u2013 profound
\nintuition and practical deduction \u2013 without acquiring those of their masculine
\ncounterparts \u2013 logical reasoning and the capacity of analysis and synthesis. <\/span><\/p>\n

That is why today I shall not attempt to
\ndemonstrate to you by logical reasoning and transcendental speculation that
\nthoughts exist as true, autonomous, living and active entities. <\/span><\/p>\n

Besides, if we do not want to indulge in
\nidle talk, if, very sincerely, we want to explain the smallest phenomenon, we
\nmust always go back to the most universal general laws. The whole universe is
\nnecessary to explain a grain of sand. And this is not the programme we have
\nchosen for the Union de Pens<\/i><\/span>\u00e9<\/span>e F<\/span><\/i>\u00e9<\/span><\/i>minine<\/span><\/i>. Those who, as a result of the teaching
\nthey have received and the cerebral gymnastics they have undertaken, are fond
\nof taking up vast metaphysical problems, will find an excellent opportunity to
\ndo so at the Ecole de la Pens\u00e9e<\/i> on
\nthe first Friday of each month.\u00b9 <\/span><\/p>\n

At the Union
\nde Pens\u00e9e F\u00e9minine<\/i>, we shall be more modest, if you agree. <\/span><\/p>\n

Women, by their very nature, are more
\ncapable of taking<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>Alternative version intended for another group:<\/font><\/span><\/i>\u00a0
\n<\/font> <\/span><\/span><\/p>\n


\nI do
\nnot know if you are familiar with the notion of thought as a living and
\nautonomous entity. I shall not venture here to prove its exactitude to you, and
\nthis for two reasons. <\/font> <\/span><\/p>\n


\nThe
\nfirst is that in order to explain the smallest phenomenon (for such is our
\nusual way of proving its reality to ourselves), it is necessary to bring in the
\nmost universal general laws. Many times we have been led to observe that the
\nwhole universe is necessary to explain a grain of sand. And this <\/font><\/span>
\n
\n <\/font><\/span><\/p>\n

\nPage – 83<\/span><\/p>\n

<\/p>\n
\n

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

the spiritual or, in the deepest sense of the word, moral
\nstandpoint. <\/span><\/p>\n

We are essentially realistic and formative
\nin this spiritual domain; we want to know how to live well, and for this we
\nmust learn how to think well. <\/span><\/p>\n

To realise the primary importance of
\nthought, we must know it as it is, that is, as a living being; and so that you
\nmay be convinced of the autonomous existence of thought, I shall ask you only
\nto ascertain this for yourselves, which is an easy thing to do. <\/span><\/p>\n

A little observation will enable us to
\nrealise that very often, for example, we receive thoughts which come to us from
\noutside, although we have not been brought into contact with them either by
\nspeech or reading. <\/span><\/p>\n

Who has not also observed this phenomenon:
\na thought which is \u201cin the air\u201d, as we say, and which several inventors,
\nseveral scientists, several literary men receive simultaneously without having
\nbeen in physical communication on this matter? <\/span><\/p>\n

One could go on giving examples
\nindefinitely. I leave each one to reflect and find the examples which seem most
\nconclusive to her. <\/span><\/p>\n

Before proceeding further with our subject
\nI shall read you a page on thought which may help you to understand it. <\/span><\/p>\n

It is a page from an as yet unpublished
\nphilosophical volume. <\/span><\/p>\n

 <\/span><\/p>\n

\u201cAny phenomenon implies a corresponding
\nsubstance; any <\/span> <\/span><\/p>\n

———————<\/span><\/p>\n

enquiry would lead us really too far
\ntonight.<\/font>\u00a0 <\/font> <\/span><\/span><\/p>\n


\nOn
\nthe other hand, to do this, we would have to devote ourselves to lengthy
\nmetaphysical speculations, and there is nothing I dread more than this form of
\nmental activity.<\/font><\/span><\/p>\n


\nFaithful
\nin this matter to the teaching of the Buddha, I am convinced that we can make a
\nfar better use of our time and minds than in hazardous excursions into the
\nintellectual realm which, in the last analysis, always eludes our enquiry and
\ninevitably brings us face to face with the unthinkable. <\/font> <\/span><\/p>\n


\nThe
\nBuddha always categorically refused to answer any metaphysical question on the
\norigin or the end of the universe, saying that only one thing matters: to
\nadvance on the Way, that is, to purify oneself inwardly, to destroy in oneself
\nall egoistic desire.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 84<\/span><\/p>\n

<\/p>\n
\n

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

vibration necessitates a medium of its own; and if vibrations of
\nlight require the medium which we know as ether, will not a medium be needed
\nfor the more subtle, more mysterious and also more rapid vibrations of thought?
\n<\/span><\/p>\n

\u201cI am not speaking of a thought which has
\nalready assumed the form and substance provided by the materiality of the
\nbrain. Psychologists know very well that before it attains to its modes of
\nconscious activity there, a thought must first of all have passed through
\nremoter states, through the unknown regions of what we call the subconscient. <\/span><\/p>\n

\u201cIt has come from the inner depths to our
\nsurface self like a meteor reaching us from inaccessible spaces. <\/span><\/p>\n

\u201cWhat was the origin of this meteor, the
\nsource of this thought? We do not know, but they exist, the one beyond our sun,
\nthe other probably beyond light. <\/span><\/p>\n

\u201cThere is a relationship of ascendance
\nbetween light and thought. To go from one to the other in the scale of
\nimponderables, it is necessary to mount a step: conceiving (concevoir<\/i>) is a higher way of seeing (voir<\/i>). <\/span><\/p>\n

\u201cIf we do not see thought, it is because
\nits substance is more ethereal than that of light; just as, if we do not hear
\nlight, it is because its essence is more subtle than that of sound. <\/span><\/p>\n

\u201cAmong the elements of its own order,
\nthought moves just as our bodies do among physical objects. Just as our hands
\nknow how to shape these objects, in the same way thought also knows how to
\nmould these elements and cast them into a myriad appropriate forms. <\/span><\/p>\n

\u201cThus our intellectual gestures are no
\nless fruitful than our physical gestures. And that is why wisdom has always
\ntaught that we must watch over our thoughts as we would over generating acts.\u201d <\/span><\/p>\n

 <\/span><\/p>\n

So we see that thought, which is a
\ndynamism in the highest sense of the word, acts in its own realm as a formative
\npower in order to build a body for itself. It acts like a magnet on iron <\/span>
\n
\n <\/span><\/p>\n

\nPage – 85<\/span><\/p>\n

<\/p>\n
\n

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

filings. It attracts all the elements which are akin to its own
\ncharacter, aim and tendencies, and it vivifies these elements \u2013 which are the
\nconstituent cells of its own body, that I shall call fluidic to avoid going
\ninto too many explanations \u2013 it animates them, moulds them, gives them the form
\nwhich is best suited to its own nature. <\/span><\/p>\n

We shall find a striking analogy between
\nthe work of thought and the work of the inventor, the builder of any kind. <\/span><\/p>\n

Let us take as an example a steam engine.
\nThe engineer draws up a plan in its smallest details, calculates and arranges
\neverything, then he selects the appropriate materials for the materialisation
\nof his conception, watches over the construction, e. <\/span><\/p>\n

And when the engine works, becoming by its
\nmovement a real living being, it will be the most complete possible
\nmanifestation of the thought which has built it, it will give the full measure
\nof the power of this thought. (The awakened unconsciousness of locomotives,
\ncars, ships.) The formative thought, a living entity, animates the body which
\nhas been built for it by the hands of men. In the mental domain also, there are
\nconscious builders. <\/span><\/p>\n

There are people who are specially gifted
\nor who have developed certain inner senses in themselves, who can come into
\ndirect contact with this domain, mainly through vision and touch. <\/span><\/p>\n

When they are thus able to watch over the
\nworking of the phenomenon, they can, like chemists in their laboratories,
\nmanipulate substances, select them, mould them by their will-power and clothe
\ntheir thoughts in forms that can manifest them fully. <\/span><\/p>\n

But this is the ultimate stage of one of
\nthe many paths of individual progress. Long before achieving this full
\nconsciousness, it is possible to make powerful formations. Any person whose
\nthought has any strength and persistence is constantly making formations
\nwithout being aware of it. <\/span><\/p>\n

If you keep in mind that these formations
\nare living entities <\/span>
\n
\n <\/span><\/p>\n

\nPage – 86<\/span><\/p>\n

<\/p>\n
\n

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

always acting in the direction imparted to them by the thoughts
\nwhich have given them birth, you will easily perceive the considerable
\nconsequences of these mental acts. <\/span><\/p>\n

Just as a good, kind, just and lofty
\nthought can be eminently beneficial, so also a malevolent, base, wicked and
\nselfish thought can be baneful. <\/span><\/p>\n

On this matter, I shall quote to you a
\npassage from the Dhammapada which will give you an idea of the enormous
\nimportance attributed to thought by the wisdom of the past. <\/span><\/p>\n

\u201cWhatever an enemy may do to an enemy,
\nwhatever a hater may do to a hater, the harm caused by a misdirected thought is
\neven greater still. <\/span><\/p>\n

\u201cNeither father nor mother nor any other
\nkinsman can do so much good as a well-directed thought.\u201d <\/span><\/p>\n

If you reflect upon the incalculable
\nnumber of thoughts which are emitted each day, you will see rising before your
\nimagination a complex, mobile, quivering and terrible scene in which all these
\nformations intercross and collide, battle, succumb and triumph in a vibratory
\nmovement which is so rapid that we can hardly picture it to ourselves. <\/span><\/p>\n

Now you realise what the mental atmosphere
\nof a city like <\/span>Paris<\/span> can be, where millions of individuals are thinking \u2013 and what
\nthoughts! You can picture this teeming, mobile mass, this inextricable tangle.
\nWell, in spite of all the contradictory tendencies, wills and opinions, a kind
\nof unification or identity gets established among all these vibrations, for all
\nof them \u2013 with a few minor exceptions \u2013 all express craving, craving in all its
\nforms, all its aspects, on all planes. <\/span><\/p>\n

All the thoughts of worldly-minded people
\nwhose only aim is enjoyment and physical diversion, express craving. <\/span><\/p>\n

All the thoughts of intellectual creators
\nor artists thirsting for esteem, fame and honour, express craving. <\/span><\/p>\n

All the thoughts of the ruling class and
\nthe officials hankering after more power and influence, express craving. <\/span><\/p>\n

All the thoughts of the thousands of
\nemployees and work-<\/span> <\/span><\/p>\n

\nPage – 87<\/span><\/p>\n

<\/p>\n
\n

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

men, of all the oppressed, the unfortunate, the downtrodden
\nstruggling for some improvement of their cheerless existence, express craving. <\/span><\/p>\n

All, rich or poor, powerful or weak,
\nprivileged or deprived, intellectual or obtuse, learned or ignorant, all want
\ngold, always more gold to satisfy all their cravings. <\/span><\/p>\n

If from place to place there occasionally
\nflashes out a spark of pure and disinterested thought, of will to do well, of
\nsincere seeking for truth, it is very soon swallowed up by this material flood
\nthat rolls like a sea of slime…<\/span><\/p>\n

And yet we must kindle the stars that one
\nby one will come to illumine this night. <\/span><\/p>\n

But for the moment we are living within
\nit, soaking it up, for in the mental as in the physical domain we are in a
\nstate of perpetual interchange with the environment. <\/span><\/p>\n

This is to point out to you how we are
\ncontaminated each day, at each minute. <\/span><\/p>\n

Can any one of us say that she has never
\nfelt craving and that she will never feel it again? Besides, how could we not
\nfeel craving when the atmosphere we breathe is saturated with it? How could we
\nnot feel this host of desires rising in ourselves when all the vibrations we
\nreceive are made of desires?\u2026<\/span><\/p>\n

And yet if we want our thought to be
\nbeneficial and effective we must free ourselves of this bondage. <\/span><\/p>\n

With this fact in mind, let us first of
\nall draw a practical conclusion: let us be lenient towards all, for temptation
\nis strong and human ignorance is great indeed. <\/span><\/p>\n

But just as we must be compassionate and
\nkind to others, we must be exacting and strict with ourselves, since we want to
\nbecome lights in the darkness, torches in the night. <\/span><\/p>\n

We must therefore learn to resist this
\ndaily pollution victoriously. <\/span><\/p>\n

The very fact of knowing that there is a
\ndanger of contagion is already a great step towards liberation. But it is far
\nfrom sufficient. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 88<\/span><\/p>\n

<\/p>\n
\n

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

There are two possible victories to be
\nwon, one collective, the other individual. The first is, so to say, positive
\nand active, the second negative and passive. <\/span><\/p>\n

To win the positive victory it is
\nnecessary to declare an open war of idea against idea, for the thoughts that
\nare disinterested, lofty and noble to give battle to those that are selfish,
\nbase and vulgar. This is a real hand-to-hand fight, a struggle of each minute
\nwhich demands considerable mental power and clarity. For to fight against
\nthoughts it is first of all necessary to receive them, to admit them into
\noneself, deliberately allow oneself to be contaminated, absorb the sickness
\ninto oneself the better to destroy the deadly germ by healing oneself. It is a
\nreal war in which one imperils one’s mental balance at every minute \u2013 and a war
\ndemands warriors. I shall not recommend this practice to anyone. It belongs by
\nright to the initiates who have prepared themselves for it by long and rigorous
\ndiscipline, and we shall leave it to them. <\/span><\/p>\n

For our part, we shall be content to
\nasepticise ourselves so as to be safe from all infection. We shall aspire
\ntherefore for the individual victory, and if we win it we shall find out that
\nwe have done more for the collectivity in this way than we suspected at first. <\/span><\/p>\n

To win this victory we must build up in
\nourselves a mentality whose quality is the opposite of that of the surrounding
\nmedium. We must, little by little, day by day, fill our minds with the
\nloftiest, purest, most disinterested thoughts we can conceive of, and through
\nour deliberate care they must become sufficiently living that they awaken in us
\neach time a temptation to think wrongly comes to us from outside and rise in
\ntheir dazzling splendour to face the shadow which constantly lurks in wait
\nready to assail us. <\/span><\/p>\n

Let us light within ourselves the fire of
\nthe ancient vestals, the fire symbolising divine intelligence, which it is our
\nduty to manifest. <\/span><\/p>\n

This work cannot be achieved in a day or a
\nmonth or even <\/span>
\n
\n <\/span><\/p>\n

\nPage – 89<\/span><\/p>\n

<\/p>\n
\n

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

a year. We must will, and will with perseverance. But if you could
\nknow the benefits one reaps from this, if you could feel that peace, that
\nperfect serenity which gradually replaces in us the agitation, the anxiety and
\nfear which spring from desire, you would unhesitatingly set to work. <\/span><\/p>\n

Moreover, the building up of a synthesis
\nof pure and powerful thoughts does not lead solely to our own happiness. The
\nclearer and higher the flame, the more light it sheds around it. <\/span><\/p>\n

The star we allow to shine through us will
\nfoster the birth of similar stars by its example; fortunately, not only
\ndarkness and ignorance, but also knowledge and light can be contagious. <\/span><\/p>\n

In addition, the care we take to remain
\nconscious of our highest thoughts will compel us to control our thoughts
\nconstantly, and this control is gradually obtained by the methods I outlined to
\nyou last month \u2013 analysis, reflection, meditation, etc. Those who have achieved
\nthe control of their mental being can emanate at will a certain portion of
\ntheir intellectual power, send it wherever they think proper, while remaining
\nperfectly conscious of it. <\/span><\/p>\n

These emanations, which are true
\nmessengers, will take your place wherever, physically, it is for any reason
\nimpossible for you to go yourself. <\/span><\/p>\n

The advantages of this power will be
\neasily apparent to you. <\/span><\/p>\n

A thought which is skilfully directed and
\nsustained can, by affinity, awaken to consciousness a glimmer of wisdom in many
\nminds as yet wrapt in darkness, and thus set them on their way towards
\nprogressive evolution; it can serve as an intermediary for one who is sick by
\ndrawing towards him the vital forces needed to cure him; it can watch over a
\ndear friend and protect him from many dangers, either by warning him through
\nmental communication and through his intuition or by acting directly on the
\ncause of peril. <\/span><\/p>\n

Unfortunately, the inverse is also true,
\nand bad thoughts as well are not wanting in power of action. <\/span><\/p>\n

We cannot imagine all the harm we do by
\nreceiving and ema-<\/span> <\/span><\/p>\n

\nPage – 90<\/span><\/p>\n

<\/p>\n
\n

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

nating bad thoughts, thoughts of hate, vengeance, jealousy, envy,
\nmalevolent thoughts, harsh judgments, sectarian valuations…<\/span><\/p>\n

We all know how injurious it is to listen
\nto and repeat slanderous gossip, but it is not enough to abstain from the
\nwords, we must also abstain from the thoughts.\u00b9 <\/span><\/p>\n

Besides, a little reflection will suffice
\nfor this, for we shall very soon understand how rash our judgments and
\nestimations always are. <\/span><\/p>\n

With regard to acts, to actions committed,
\nwe shall be able to tell ourselves again and again that we do not know them
\nexactly as they are, that in any case, the motives behind these acts, the many
\ncauses which have determined them, almost completely elude us. <\/span><\/p>\n

With regard to defects, let us not forget
\nthat those which annoy us most in others are usually those which thrive most in
\nourselves and that, in any case, if we did not have any seeds of these defects
\nwithin us, we would not be able to perceive them anywhere. Besides, what
\nexactly is a defect? Most often it is the reverse side of a quality, an excess
\nof virtue which has found no outlet, something which is not in its place. <\/span><\/p>\n

As for what concerns us personally, we
\nmust be more prudent still and follow one strict rule very scrupulously: never
\njudge anything without first having put ourselves in the place of the other,
\nwhoever he may be, with the greatest possible impersonality; try to feel what
\nhe has felt, see what he has seen, and <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>Passage added when presented to another group:<\/font>\u00a0 <\/font> <\/span><\/span><\/i><\/p>\n


\nFor
\nnothing is more pernicious to ourselves and to others than this uncharitable
\nstate of mind. How many times have we not felt a kind of insurmountable barrier
\nrising up between ourselves and someone we know. And yet towards this person,
\nour words and acts have always been perfectly courteous and occasionally even
\nvery friendly.<\/font>\u00a0 <\/font> <\/span><\/span><\/p>\n


\nBut
\nwhere this person is concerned, within ourselves, we have given rein to this
\nspirit of analysis and criticism which lightly dismisses good qualities and
\nfastens only on shortcomings, no doubt without any spitefulness, but with a
\nshade of irony or malice, a feeling of our own superiority \u2013 wretched as we
\nare! And so, little by little, drop by drop, between this person and ourselves,
\na veritable river is formed which separates us more and more from each other,
\ndespite whatever physical efforts we may make to come closer together.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 91<\/span><\/p>\n

<\/p>\n
\n

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

if we succeed in being perfectly sincere, very often we shall see
\nour estimation becoming less strict and more just. <\/span><\/p>\n

Besides, as a general rule, in what light
\nshall we look at what we want to judge? What shall our criterion be? Indeed, do
\nwe fancy that we possess the supreme wisdom and the perfect justice that we are
\nable to say with certainty, \u201cThis is good, this is bad\u201d? Let us never forget
\nthat our notions of good and evil are wholly relative and so ignorant that, in
\nwhat concerns others, we often find fault with an act which is the expression
\nof a wisdom far greater than our own. <\/span><\/p>\n

True science does not judge; it
\ninvestigates phenomena as precisely as it can in their manifold causes and
\nnumerous effects. It says, \u201cThis will determine that\u201d \u2013 see therefore
\nwhether\u00a0 <\/span>that conforms to what you wish
\nbefore doing\u00a0 <\/span>this. At all events, even
\nif in what personally concerns us we can take as a criterion our greater or
\nlesser likeness to our highest ideal in all its intensity and progressive
\nsplendour, we have no right to demand from others that they should realise our
\nown ideal, unless we know that our ideal is superior to theirs, in which case
\nwe would have to be quite certain that our ideal conforms in every respect to
\nthe supreme ideal, the absolute ideal, to the universal plan in its innermost
\nessence…<\/span><\/p>\n

But before attaining to such transcendent
\nheights, we can always keep in mind that the malevolent or uncharitable
\nthoughts emanating from men are the chief causes of division among them; they
\nmake their union almost impossible even when they wish to realise it. <\/span><\/p>\n

What we constantly endeavour to achieve in
\nour physical actions is at the same time constantly hampered or even destroyed
\nby our mental actions. <\/span><\/p>\n

So let us watch over our thoughts, let us
\nstrive to create for ourselves an atmosphere of beautiful and noble thoughts
\nand we shall have done much to hasten the advent of terrestrial harmony. <\/span><\/p>\n

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

\nPage – 92<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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