{"id":4351,"date":"2013-07-13T01:55:24","date_gmt":"2013-07-13T01:55:24","guid":{"rendered":"http:\/\/localhost\/?p=4351"},"modified":"2013-07-13T01:55:24","modified_gmt":"2013-07-13T01:55:24","slug":"05-7-may-1912-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\/05-7-may-1912-vol-02-words-of-long-ago-volume-02","title":{"rendered":"-05_7 May 1912.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nPart Two<\/font><\/span><\/b><\/p>\n

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

\n <\/p>\n

        In 1912 a small group of seekers met regularly with the aim of
\ngaining self-knowledge and self-mastery. <\/span><\/i><\/p>\n

\u00a0<\/span>At
\nthe end of each session, a general question was set, which each member was to answer
\nindividually. These answers were read out at the next meeting. Then, to close
\nthe session, a small essay was read out. Here are the essays. <\/span><\/i><\/p>\n

\n


\n7 May 1912
\n<\/font>
\n<\/span><\/b><\/p>\n

 <\/span><\/p>\n

What is the most useful
\nwork to be done at the present moment? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The general aim to be attained is the advent of a progressing
\nuniversal harmony. <\/span><\/p>\n

The means for attaining this aim, in
\nregard to the earth, is the realisation of human unity through the awakening in
\nall and the manifestation by all of the inner Divinity which is One. <\/span><\/p>\n

In other words, \u2013 to create unity by
\nfounding the <\/span>Kingdom<\/span> of <\/span>God<\/span> which is within us all. <\/span><\/p>\n

This, therefore, is the most useful work
\nto be done: <\/span><\/p>\n

(1) For each individually, to be conscious
\nin himself of the Divine Presence and to identify himself with it. <\/span><\/p>\n

(2) To individualise<\/span>
\nthe states of being that were never till now conscious in man and, by that, to
\nput the earth in connection with one or more of the fountains of universal
\nforce that are still sealed to it. <\/span><\/p>\n

(3) To speak again to the world the
\neternal word under a new form adapted to its present mentality. <\/span><\/p>\n

It will be the synthesis of all human
\nknowledge. <\/span><\/p>\n

(4) Collectively, to establish an ideal
\nsociety in a propitious spot for the flowering of the new race, the race of the
\nSons of God. \u00a0<\/span><\/span><\/p>\n

 <\/span><\/p>\n

The terrestrial transformation and harmonisation<\/span> can be brought about by two processes which,
\nthough opposite in appearance, must combine \u2013 must act upon each other and
\ncomplete each other: <\/span><\/p>\n

(1) Individual transformation, an inner
\ndevelopment leading to the union with the Divine Presence. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 47<\/span><\/p>\n

<\/p>\n
\n

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

(2) Social transformation, the
\nestablishment of an environment favourable to the flowering and growth of the
\nindividual. <\/span><\/p>\n

Since the environment reacts upon the
\nindividual and, on the other hand, the value of the environment depends upon
\nthe value of the individual, the two works should proceed side by side. But
\nthis can be done only through division of labour, and that necessitates the
\nformation of a group, hierarchised<\/span>, if possible. <\/span><\/p>\n

The action of the members of the group
\nshould be threefold: <\/span><\/p>\n

(1) To realise in oneself the ideal to be
\nattained: to become a perfect earthly representative of the first manifestation
\nof the Unthinkable in all its modes, attributes and qualities. <\/span><\/p>\n

(2) To preach this ideal by word, but,
\nabove all, by example, so as to find out all those who are ready to realise it
\nin their turn and to become also announcers of liberation. <\/span><\/p>\n

(3) To found a typic<\/span>
\nsociety or reorganise<\/span> those that already exist.  <\/span><\/p>\n

 <\/span><\/p>\n

For each individual also there is a
\ntwofold labour to be done, simultaneously, each side of it helping and
\ncompleting the other: <\/span><\/p>\n

(1) An inner development, a progressive
\nunion with the Divine Light, sole condition in which man can be always in
\nharmony with the great stream of universal life. <\/span><\/p>\n

(2) An external action which everyone has
\nto choose according to his capacities and personal preferences. He must find
\nhis own place, the place which he alone can occupy in the general concert, and
\nhe must give himself entirely to it, not forgetting that he is playing only one
\nnote in the terrestrial symphony and yet his note is indispensable to the
\nharmony of the whole, and its value depends upon its justness.
\n <\/span><\/p>\n

\nPage – 48<\/span><\/p>\n

<\/p>\n
\n

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


\n14 May 1912 <\/font> <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

What is my place in the universal work?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

We all have a role to fulfil, a work to
\naccomplish, a place which we alone can occupy. <\/span><\/p>\n

But since this work is the expression, the
\nouter manifestation of the inmost depth of our being, we can become conscious
\nof its definitive form only when we become conscious of this depth within
\nourselves. <\/span><\/p>\n

This is what sometimes happens in cases of
\ntrue conversion. <\/span><\/p>\n

The moment we perceive the transfiguring
\nlight and give ourselves to it without reserve, we can suddenly and precisely
\nbecome aware of what we are made for, of the purpose of our existence on earth.
\n<\/span><\/p>\n

But this enlightenment is exceptional. It
\nis brought about within us by a whole series of efforts and inner attitudes.
\nAnd one of the essential conditions if we want to achieve and maintain within
\nourselves these attitudes, these soul-states, is to devote part of our time
\neach day to some impersonal action; every day, we must do something useful for
\nothers. <\/span><\/p>\n

Until we know the essential thing we are
\nintended to do, we must therefore find a temporary occupation which will be the
\nbest possible manifestation of our present capacities and our goodwill. <\/span><\/p>\n

Then we shall give ourselves to this
\noccupation with conscientiousness and perseverance, knowing that it may well be
\nonly a stage and that with the progress of our ideal and our energies, we shall
\ncertainly one day be led to see more clearly the work we must accomplish. To
\nthe extent that we lose the habit of referring everything to ourselves and
\nlearn more and more to give ourselves more completely, with greater love, to
\nearth and men, we shall see our horizons widen and our duties become more
\nnumerous and clear. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 49<\/span><\/p>\n

<\/p>\n
\n

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

We shall find that our action follows a
\ngeneral line of progression determined by our own particular temperament. <\/span><\/p>\n

Indeed, the successive occupations we
\nshall hold before we become conscious of the definitive form of our action will
\nalways point in the same direction, be of the same type and mode, which is the
\nspontaneous expression of our character, our nature, our own characteristic
\nvibration. <\/span><\/p>\n

The discovery of this tendency, this
\nparticular orientation, should come about quite naturally; it is a matter of
\ntaste and free choice, beyond all outer selfish considerations. <\/span><\/p>\n

People are often blamed for choosing an
\naction for themselves which does not correspond to their abilities. There is a
\nslight confusion here. <\/span><\/p>\n

Those who freely set out to accomplish
\ntheir own favourite<\/span> work cannot, in my opinion, be on
\nthe wrong track; this work must surely be the expression of their own
\nparticular tendency. But their mistake lies in wanting to accomplish this work
\nall at once in its entirety, in its integrality, in depth and above all on the
\nsurface, forgetting that the very conception of the work is imperfect as they
\nare imperfect and that to be wise, they should add to the knowledge of what
\nthey wish to do the more immediate and practical knowledge of what they are
\ncapable of doing at the present moment. <\/span><\/p>\n

By taking both these factors into account,
\nthey can employ themselves with a minimum waste of time and energy. <\/span><\/p>\n

But few people act with so much insight
\nand wisdom. And it very often happens that one who is seeking his way falls
\ninto one of these two possible errors: <\/span><\/p>\n

Either he takes his desires for realities,
\nthat is, he overestimates his present strength and capacity and imagines that
\nhe is capable of immediately assuming a place and a role which he can honourably<\/span> fulfil only after many years of methodical and
\npersevering effort. <\/span><\/p>\n

Or he underestimates his latent powers and
\ndeliberately confines himself, in spite of his deeper aspirations, to a task
\nwhich <\/span>
\n
\n <\/span><\/p>\n

\nPage – 50 <\/span><\/p>\n

<\/p>\n
\n

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

is far beneath his abilities and which will gradually extinguish
\nwithin him the light that could have shone for others. <\/span><\/p>\n

It seems difficult at first to steer clear
\nof these pitfalls and find the balanced way, the middle way. <\/span><\/p>\n

But we have a sure pointer to guide us. <\/span><\/p>\n

Above all, whatever we undertake should
\nnot be done for the purpose of self-assertion. If we are attached to fame and
\nglory, to the esteem of our peers, we are soon led to make concessions to them;
\nand if we seek any opportunity to admire ourselves, it becomes easy to make
\nourselves out to be what we are not, and nothing more obscures the ideal within
\nus. <\/span><\/p>\n

We should never tell ourselves, openly or
\nindirectly, \u201cI want to be great, what vocation can I find for myself in order
\nto become great?\u201d <\/span><\/p>\n

On the contrary, we should tell ourselves,
\n\u201cThere must certainly be something I can do better than anyone else, since each
\none of us is a special mode of manifestation of the divine power which, in its
\nessence, is one in all. However humble and modest it may be, this is precisely
\nthe thing to which I should devote myself, and in order to find it, I shall
\nobserve and analyse<\/span> my tastes, tendencies and
\npreferences, and I shall do it without pride or excessive humility, whatever
\nothers may think I shall do it just as I breathe, just as the flower smells
\nsweet, quite simply, quite naturally, because I cannot do otherwise.\u201d <\/span><\/p>\n

As soon as we have abolished within us,
\neven for a moment, all egoistic desires, all personal and selfish aims, we can
\nsurrender to this inner spontaneity, this deep inspiration which will enable us
\nto commune with the living and progressive forces of the universe. <\/span><\/p>\n

The conception of our work will inevitably
\ngrow more perfect as we grow more perfect ourselves; and to realise this
\ngrowing perfection, no effort to exceed ourselves should be\u2026 neglected, but the
\nwork we perform must become always more and more joyful and spontaneous, like
\nwater welling from a pure spring.
\n <\/span><\/p>\n

\nPage – 51 <\/span><\/p>\n

<\/p>\n
\n

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


\n
\n21 May
\n1912 <\/font> <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

What is the greatest obstacle in ourselves to our consecration to
\nimpersonal work?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Regarded from the most general point of
\nview, this obstacle is indistinguishable from the very reason for the work to
\nbe accomplished: it is the present state of imperfection of physical Matter. <\/span><\/p>\n

Since we are made up of an imperfect
\nsubstance, we cannot but share in this imperfection. <\/span><\/p>\n

Therefore, whatever degree of perfection,
\nconsciousness or knowledge is possible to our inmost being, the very fact that
\nit incarnates in a physical body gives rise to obstacles to the purity of its
\nmanifestation; and on the other hand, the aim of its incarnation is victory
\nover these obstacles, the transformation of Matter. We must therefore not be
\nsurprised or saddened if we encounter obstacles within ourselves, for every
\nsingle being on earth has difficulties to overcome. <\/span><\/p>\n

The cause of this imperfection may become
\napparent to us from two points of view, one general, the other individual. <\/span><\/p>\n

From the general point of view, the
\nimperfection of Matter comes from its lack of receptivity to the more subtle
\nforces which are to be manifested through it. But this lack of receptivity
\nitself has many causes, and to explain them would lead us too far away from the
\nheart of our subject. Besides, I think that, in the last analysis, all
\ndifficulties lie in the illusion of personality, that is, the illusion that one
\nthing can be distinct from the whole. <\/span><\/p>\n

To avoid speculating on the necessity of
\nthis illusion for the very existence of the universe as we know it, I shall
\nconsider the question solely from the terrestrial and human angle. <\/span><\/p>\n

This illusion of a self separate from the
\nwhole brings about two tendencies within ourselves. <\/span><\/p>\n

The first comes from an unconscious need
\nfor identification <\/span>
\n
\n <\/span><\/p>\n

\nPage – 52 <\/span><\/p>\n

<\/p>\n
\n

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

with the whole. But by the very fact of the illusion of
\npersonality, each one conceives this identification only as an absorption into
\nhimself and seeks more or less to be the centre of this whole. As a result, in
\nproportion to his intellectual or physical strength, each one attempts to draw
\nto himself everything he is conscious of in order to continually increase his
\npersonality. <\/span><\/p>\n

This is the outcome of a desire which is
\njustified in essence \u2013 to become conscious of everything \u2013 but ignorant in
\nexpression, for if a way to become conscious of everything does exist, it
\ncertainly does not lie in trying to draw everything to oneself, which is absurd
\nand unrealisable, but in identifying one’s consciousness with the consciousness
\nof the whole, which demands the very opposite action and attitude. <\/span><\/p>\n

The second tendency, which is in fact a
\nnormal consequence of the first, is an excessively conservative spirit, a
\nfixity of the whole nature \u2013 intellectual, moral and physical \u2013 which makes it
\nimpossible for us to transform ourselves as rapidly as we should in order to be
\nalways in harmony with the law of universal progress. <\/span><\/p>\n

It is as if the individual were afraid of
\nnot being different enough from others if he encouraged too free and large an
\nexchange with the whole. <\/span><\/p>\n

Moreover, this fixity comes from the
\ndesire to appropriate and the error of believing that we can own something in
\nthe universe. We think that the elements we are made of are our own.
\nConsciously or unconsciously, we want to hold on to them for ourselves while at
\nthe same time we are quite ready to add to them by drawing other elements to
\nourselves; but we forget that since there is no real separation, we can receive
\nnothing if we do not give. <\/span><\/p>\n

We must be a link in the chain: the link
\ndoes not grow bigger at the expense of its neighbours<\/span>.
\nBut when it faithfully transmits the current it has received, it will receive
\nanother, and the more complete and swift its transmission, the more it will be
\nbrought into contact with a great number of forces or things <\/span>
\n
\n <\/span><\/p>\n

\nPage – 53<\/span><\/p>\n

<\/p>\n
\n

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

for it to use or manifest. And so, little by little, by taking and
\nkeeping nothing for itself, it can become aware of everything by communing with
\neverything. <\/span><\/p>\n

Foreseeing the objections which could be
\nraised, I shall add this: <\/span><\/p>\n

When I speak of the illusion of
\npersonality, I am not denying that each one has a special mode of
\nmanifestation. Differentiation does not mean division. <\/span><\/p>\n

Why should there be so many countless
\nlinks in the chain if each one did not have its own function? <\/span><\/p>\n

And here another comparison is needed to
\ncomplete the first, for any comparison is necessarily incomplete. <\/span><\/p>\n

If we consider ourselves as cells of an
\nimmense living organism, we shall immediately understand that a cell, which is
\ndependent for its own life on the life of the whole and can separate itself
\nfrom it only at the risk of destruction, does in fact have its own special part
\nto play in the whole. <\/span><\/p>\n

But this role is precisely what is most
\nprofoundly spontaneous in our being; no egoistic assertion of our personality
\nis needed to discover it. On the contrary, the more fully we give ourselves to
\nan impersonal action, the more this role will gain in strength and clarity
\nwithin us. But this role is precisely what constitutes our true individuality,
\nsince it is our own special way of manifesting the Divine Essence, which is one
\nin everything and in all.
\n <\/span><\/p>\n

\nPage – 54<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n28 May
\n1912 <\/font> <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

What is the
\npsychological difficulty which I can best study by experience?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

In each one of us there is a difficulty which is more central than
\nall the others; it is the one which, relative to the part we have to play in
\nthe world, is like the shadow of that light, a shadow which gradually
\ndissolves, fades more and more as the light becomes more intense, more
\nbrilliant, more powerful and extends to the whole being. <\/span><\/p>\n

This difficulty, which is particular to
\neach one, seems to me to be the one which deserves all our attention and
\neffort, for if we know how to observe ourselves, we shall see that it is the
\nsource of all the others which may obstruct our way. <\/span><\/p>\n

So this evening, I shall make a brief
\nsurvey of a difficulty of this kind. <\/span><\/p>\n

Some people have an excessive sensitivity,
\nwhich becomes most acute when it does not manifest itself outwardly. This
\nsensitivity is of an affective, emotional kind. <\/span><\/p>\n

It usually comes from a supra-nervous
\nsubstance which is highly intellectualised<\/span> but not
\nspiritualised enough for its degree of intellectualisation<\/span>.
\n<\/span><\/p>\n

It is a stage of evolution in which the
\nbeing is ready for self-giving, for he is conscious of himself; but, as a
\nresult of the work of individualisation, of intellectualisation<\/span>
\nhe has undergone, he has acquired the habit of considering everything in
\nrelation to himself and has carried the illusion of personality to its utmost
\nlimit. <\/span><\/p>\n

Thus it is sometimes very difficult for
\nhim not to watch himself acting, feeling and thinking, and this results in a
\nlack of spontaneity which verges on insincerity. <\/span><\/p>\n

The being takes pleasure in his extreme
\nsensitivity; he is a delicate instrument which responds marvellously<\/span>
\nto the least <\/span>
\n
\n <\/span><\/p>\n

\nPage – 55<\/span><\/p>\n

<\/p>\n
\n

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

vibration, and so, instead of exteriorising<\/span>
\nhimself and forgetting his own self as he should, he withdraws into himself,
\nobserves and analyses and almost contemplates himself. <\/span><\/p>\n

Thus cultivated, the emotional sensitivity
\ngoes on increasing, sharpening and refining itself. And since in life
\nopportunities for suffering are more frequent than opportunities for joy, the
\nneed to experience and study these subtle movements of feeling develops an
\ninclination, a taste for suffering, a true mystical aberration which is nothing
\nbut self-seeking through suffering, a refined but very pernicious form of
\negoism. <\/span><\/p>\n

The practical results of this need to
\nsuffer are altogether disastrous if you add to it the intuitive but still
\ninaccurate perception that the work you have to accomplish, your purpose in
\nlife, is to draw towards yourself, to take upon yourself, the suffering of
\nothers and change it into harmony. <\/span><\/p>\n

As a matter of fact, on one hand this
\nknowledge is incomplete because you do not know that the only way to relieve
\nothers, to eliminate a little suffering in this world, is not to allow any
\nsensitivity, however painful it may seem, to arouse suffering in yourself or to
\ndisturb your peace and serenity. On the other hand the idea of the work to be
\naccomplished is itself warped by the illusion of personality. The correct idea
\nis not to draw all suffering to yourself, which is unrealisable, but to
\nidentify yourself with all suffering, in all others, to become in it and in
\nthem a seed of light and love which will give birth to a deep understanding, to
\nhope, trust and peace. <\/span><\/p>\n

Until this is well understood, the taste
\nfor sacrifice rises in the being; and each time an opportunity for it appears,
\nsince you are not disinterested<\/i> in
\nthis matter, since you\u00a0 <\/span>desire this
\nsacrifice, it becomes something sentimental and irrational and results in
\nabsurd errors which sometimes have disastrous consequences. Even if you are in
\nthe habit of reflecting before acting, the reflections preceding the act will
\nnecessarily be biased, since they are warped by the taste for suffering, by the
\ndesire to have an opportunity to impose a painful sacrifice on yourself. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 56<\/span><\/p>\n

<\/p>\n
\n

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

Thus, consciously or not, instead of
\nsacrificing yourself for the good of others, you sacrifice yourself for the
\npleasure of it, which is perfectly absurd and of no benefit to anyone. <\/span><\/p>\n

No action should be deemed good, no action
\nshould be undertaken until we know its immediate and, if possible, its distant
\nconsequences, and until it appears that they must in the end add, however
\nlittle, to earthly happiness. But to be able to give a sound judgment on the
\nmatter, this judgment must in no way be disturbed by any personal preference,
\nand this implies self-detachment. <\/span><\/p>\n

Not the detachment which is equivalent to
\nthe annihilation of the capacity to feel, but the detachment which brings about
\nthe abolition of the capacity to suffer. <\/span><\/p>\n

By this you should understand that for the
\ntime being I am excluding insensitive people, those who do not suffer because
\nthe substance they are made of is still too unrefined, too crude to feel, those
\nwho are not even ready for suffering. <\/span><\/p>\n

But of those who have achieved a high
\ndevelopment of sensitivity, it can be said that their capacity to suffer is the
\nexact measure of their imperfection. <\/span><\/p>\n

Indeed, the expression of a true psychic
\nlife in the being is peace, a joyful serenity. <\/span><\/p>\n

Any suffering is therefore a precious
\nindication to us of our weak point, of the point which demands a greater
\nspiritual effort from us. <\/span><\/p>\n

Thus, to cure in ourselves this attraction
\nfor suffering, we must understand the absurdity, the petty egoism of the
\nvarious causes of our sufferings. <\/span><\/p>\n

And to cure our excessive and ridiculous
\ndesire for sacrifice \u2013 too frequently for its own sake, regardless of any
\nuseful results \u2013 we must understand that if we are to remain in contact with
\nall human sufferings through our sensitivity, we must also be vigilant and
\ndiscerning enough to dissolve these sufferings as they come; to the
\nclear-sighted, they are purely imaginary. <\/span><\/p>\n

For, from this point of view, the only way
\nto come to the <\/span>
\n
\n <\/span><\/p>\n

\nPage – 57<\/span><\/p>\n

<\/p>\n
\n

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

help of men is to oppose to their suffering an immutable and
\nsmiling serenity which will be the highest human expression of Impersonal Love.
\n<\/span><\/p>\n

Finally, in a case such as the one I have
\njust shown to you, even more than in any other, it is indispensable to keep in
\nmind that true impersonality does not consist only in forgetting ourselves in
\nour acts, but above all in the fact of not being aware that we are forgetting
\nourselves. <\/span><\/p>\n

In short, to be truly impersonal, we must
\nstop noticing that we are being impersonal. <\/span><\/p>\n

And then the work can be accomplished with
\na large-hearted spontaneity, in all its perfection.
\n <\/span><\/p>\n

\nPage – 58<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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