{"id":4435,"date":"2013-07-13T01:55:58","date_gmt":"2013-07-13T01:55:58","guid":{"rendered":"http:\/\/localhost\/?p=4435"},"modified":"2013-07-13T01:55:58","modified_gmt":"2013-07-13T01:55:58","slug":"11-07-april-vol-06-questions-and-answers-volume-06","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/06-questions-and-answers-volume-06\/11-07-april-vol-06-questions-and-answers-volume-06","title":{"rendered":"-11_07 April.htm"},"content":{"rendered":"\n\n
\n


\n7
\n April 1954<\/span><\/b> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

This talk is based upon Mother’s essay
\n\u201cThe <\/font> <\/span><\/p>\n

Four Austerities and the Four
\nLiberations\u201d, Part II. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

\u201cWhen a thought is expressed in speech, the vibration of the sound has a
\nconsiderable power to bring the most material substance into contact with the
\nthought, thus giving it a concrete and effective reality. That is why one must
\nnever speak ill of people or things or say things, which go against the
\nprogress of the divine realisation in the world. This is an absolute general
\nrule. And yet it has one exception. You should not criticise anything unless at
\nthe same time you have the conscious power and active will to dissolve or
\ntransform the movements or things you criticise. For this conscious power and
\nactive will have the capacity of infusing Matter with the possibility to react
\nand refuse the bad vibrations and ultimately to correct it so that it becomes
\nimpossible for it to go on expressing itself on the physical plane. <\/span><\/i><\/p>\n

This can be done without risk or danger only by one
\nwho moves in the gnostic realms and possesses in his mental faculties the light
\nof the spirit and the power of the truth.\u201d <\/span><\/i><\/span><\/p>\n

 <\/span><\/p>\n

What is the \u201cthe gnostic realm\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is just another way of speaking about
\nthe Supermind. Gnostic \u2013 it means Knowledge, but the true knowledge. It is the
\nknowledge aspect of the supramental realms. <\/span><\/p>\n

 <\/span><\/p>\n

\u201c…cultivate the habit of not externalising yourself constantly by
\nspeaking aloud, and you will notice that <\/span><\/i>
\n
\n <\/span><\/p>\n

\nPage – 93<\/span><\/p>\n

<\/p>\n
\n

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

little by little an inner understanding is established between yourself
\nand others; you will then be able to communicate among yourselves with a
\nminimum of words or even without any words at all.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n


\n            <\/span>Can an inner understanding be established in every instance between two
\npeople, even in material things? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Um! …\u00a0
\n<\/span>And so? What do you want to know? <\/span><\/p>\n

 <\/span><\/p>\n

Whether this inner understanding can be established. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, words serve merely as a means of
\ncommunication between one mind and another. That is their only justification.
\nBut if the mind is clear and powerful enough to communicate without using
\nwords, it communicates much better, much more clearly and precisely and much
\nmore exactly. And then words are not needed. <\/span><\/p>\n

 <\/span><\/p>\n

Even in altogether material things? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, one may try an experiment. For
\ninstance, when two people have attuned their minds, if one thinks, \u201cWhy, that
\nobject ought to be here instead of being there\u201d, the other goes quite naturally
\nlooking for the object and puts it in its place. He understands quite clearly,
\nhe doesn’t need to be told. Or else one thinks, \u201cIt is time to go out\u201d, or
\nelse, \u201cI need such and such a thing\u201d, the other will understand perfectly well
\nand does not need to be told. Before reaching so far, something happen very
\nfrequently \u2013 I am speaking of those who exercise a control over themselves and
\nare conscious, people living together \u2013 one answers a question that the other
\nhas not pronounced. He had it in his mind, and the other answers: \u201cWhy, yes,
\nthat’s how it is; no, that was not done.\u201d The other person has not asked but he
\nhas heard, has understood, received the message. That happen often, doesn’t it?
\nAnd then, even in things where it is necessary to pronounce
\n <\/span><\/p>\n

\nPage – 94<\/span><\/p>\n

<\/p>\n
\n

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

words, well, instead of saying ten you may
\nsay one, and it is sufficient, the rest is understood, known. And this direct
\ncommunication is an experience, which may be had very easily. If you speak with
\na new person and don’t have a sufficient mental contact with him, he will use
\nwords, which you are accustomed, to use in a particular see and you won’t
\nunderstand him at all, it is as though you did not speak the same language.
\nAfter a while, if you meet several times and are attuned mentally, you begin to
\nunderstand each other. <\/span><\/p>\n

Indeed, words serve only as a vehicle for
\nsomething that is beyond words and can be expressed without words for those who
\nhave a sufficiently developed and precise instrument. When one is truly in the
\nrealm of thought, words diminish the meaning. They reduce it, make it narrow,
\nlimited, they take away its power. Thought which is projected directly is much
\nmore powerful than that expressed through words. Words reduce, limit, harden,
\ntake away the suppleness and true strength \u2013 the life. It is simply because
\nmen’s apparatus is ill adjusted that we can’t have telegraphy without words. If
\nthe sets were very well tuned in, one would not have to say even ten words in
\nthe whole day, and yet be understood all the while. <\/span><\/p>\n

 <\/span><\/p>\n

I don’t understand this: you have said, \u201cEven here, into the abode of
\nideas and knowledge, man has brought the violence of his convictions, the
\nintolerance of his sectarianism, the passion of his preferences.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, what is there in this that cannot be
\nunderstood? It’s a perpetual thing! <\/span><\/p>\n

No other questions? You don’t have
\ncourage? <\/span><\/p>\n

 <\/span><\/p>\n

Yes, I have courage, but I don’t have questions! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Another child) Sweet Mother, can it happen that though a person does not move forward
\nvery much he <\/i>
\n <\/span><\/p>\n

\nPage – 95<\/span><\/p>\n

<\/p>\n
\n

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

doesn’t move backward either?<\/span><\/i> <\/span>[\u201cIn Nature everything is in movement; thus whatever
\ndoes not move forward is bound to fall back.\u201d]<\/span><\/p>\n

 <\/span><\/p>\n

I have only said that one cannot remain
\nstill. You say, \u201cdoes not move forward much\u201d \u2013 one may go forward just a very
\nlittle! And that is enough for not moving backward. But if one is not very
\ncareful all the time, as one is made up of a lot of pieces, if he doesn’t have
\nthe habit of dragging along those parts which lag behind, he may advance on one
\nside and go backward on another. That happens. And then the sum total is not
\nvery, very satisfactory. <\/span><\/p>\n

In ordinary life, with ordinary people,
\nthis happen all the time. For instance, take someone who is studying, working \u2013
\na scientist making discoveries. He progresses in his studies, he knows more and
\nmore. But as he does not take any care of his inner life or private life or
\noutward life, he may become more and more backward or unconscious or even full
\nof nasty defects; even though he progresses from the scientific point of view,
\nas a man he may become an absolutely regrettable being. That’s quite a frequent
\noccurrence. And for oneself, if one does not take good care, one may have a
\npart which is progressing and another that’s going backward. If one does not
\nkeep a close watch, if one does not control one’s outer movements, if one does
\nnot take a special care not to allow the vital to go according to its own fancy,
\nwell, he will suddenly realise that he has formed very bad habits and is
\nfollowing a very nasty road though the mental part of the being was full of
\naspiration and progressing in knowledge and even in the spiritual life. If one
\ndoes not pay attention, things slide very easily into a hole: one takes a false
\nstep, then slips and suddenly bumps against the bottom of the hole. Then one
\nasks oneself, \u201cBut how did this come about? What happened?\u201d Simply a false
\nstep: you did not take care, you allowed that part of the being to draw you
\ninto its own field; because you did not pull it out of its way, did not compel
\nit to
\n <\/span><\/p>\n

\nPage – 96<\/span><\/p>\n

<\/p>\n
\n

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

follow you, it now drags you back instead.
\n<\/span><\/p>\n

If one wants to lead the spiritual life,
\none must not be three-fourths asleep. It is necessary to be wide awake and very
\nattentive, otherwise you are like a little boat upon a river or a great sea
\nwith terrible currents, and if you are not alert, if you do not pay close heed
\nto these currents, if you relax, relax your vigilance, all of a sudden you find
\nthat you are at the other end from where you wanted to go! You are carried
\naway, just like that, quite naturally. \u201cWhy, yes, I wanted to go there and I
\nfind myself here!\u201d <\/span><\/p>\n

That’s how it is. <\/span><\/p>\n

In ordinary life this happen all the time.
\nOnly, you know, in ordinary life one says, \u201cIt is circumstances, it is fate,
\nit’s my bad luck, it is their fault\u201d, or else, \u201cI have no luck.\u201d That is very,
\nvery, very convenient. One veils everything and expects… yes, one has happy
\nmoments and then bad ones, and finally \u2013 ah, well, finally one falls into a
\nhole, for everybody tumbles over, and expects to, sooner or later. So, one does
\nnot worry, or worries all the time \u2013 which comes to the same thing. That is,
\none is unconscious, one lives unconsciously and puts all the blame for what
\nhappen on others and on the circumstances but never tells oneself: \u201cWhy! It is
\nmy own fault.\u201d…\u00a0 <\/span>It needs a
\nsufficiently vast consciousness to begin. Even among those who profess to be
\nconscious, there are not many who see clearly enough to become aware that all
\nthat happen to them comes from what they are and from nothing else. They always
\nsay, \u201cHe is wrong; circumstances are unfavourable; oh! Why was that done?\u201d \u2013 If
\nyou were not what you are, it would not happen in this way. It would happen
\ndifferently. <\/span><\/p>\n

 <\/span><\/p>\n

Often we express in words our real sensations, our feelings, emotions
\nand goodwill. But is it truly necessary to express oneself in words when it is
\nnot asked of us? <\/span><\/i>
\n
\n <\/span><\/p>\n

\nPage – 97<\/span><\/p>\n

<\/p>\n
\n

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

No, it is not at all necessary, not at
\nall. It is just one of the bad habits. Why, on the 1st of January this year I
\nwrote something like that: \u201cDo not boast, do not boast about anything. Let your
\nacts speak for themselves.\u201d <\/span>[New Year Message of 1954: \u201cMy Lord, here is Thy
\nadvice to all, for this year: \u2018Never boast about anything, let your acts speak
\nfor you.\u2019\u201d]<\/span> It is exactly
\nthat. It is not worthwhile saying, \u201cOh! I have so great a goodwill for you and
\nI want to do so much and I…\u00a0 <\/span>\u201c Do it.
\nThat’s all. <\/span><\/p>\n

 <\/span><\/p>\n

Mother, when we think, when we are following an idea, we speak within
\nourselves, not aloud; but does this mean that thinking necessitates the inner
\nword? Does thought exist without words? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This means that one has not yet touched the
\ntrue domain of the idea In the domain of the idea there are no words: there are
\nstates of consciousness. <\/span><\/p>\n

 <\/span><\/p>\n

What does the Word mean? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That’s something else. The Word \u2013 it is
\nnot pronounced speech and words. There are old traditions, which speak of \u201cLet
\nthere be light and there was light.\u201d The Word is the Mantra. But it is
\nsomething quite exceptional, it is when the will formulated in the spirit wants
\nto come down into matter and act directly upon matter that it makes use of the
\nsound \u2013 not only of the word but of the sound, the vibrations of the sound \u2013 to
\nact directly upon matter itself, in matter. It is the opposite movement. You
\nare in the region of thought formulated in words, then from there you may rise
\nhigher and get an expression of the silent idea; again from there you may rise
\nyet higher and have the Force: the Force is the Consciousness which is the very
\nsource of that thought. And so it becomes a total consciousness instead of
\nsomething formulated \u2013 expressed and formulated. That is, you climb right back
\nto the source. From there, once you possess this light
\n <\/span><\/p>\n

\nPage – 98<\/span><\/p>\n

<\/p>\n
\n

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

in itself, this consciousness in itself
\nand want to act upon matter to produce a result, this will comes down from
\nplane to plane, and as it becomes more and more material, it defines itself
\nclearly in words or even in a single word, and when it touches matter, instead
\nof its being a silent word, it becomes a word articulated with sounds: a
\nvibrations that will act directly upon matter. But one must first have gone
\nhigh up above in order to be able to come down again. One must have reached the
\nsilent consciousness to be able to descend and do this. It must come from
\nabove, the source of this word must be up there, not in any intermediary
\ndomain. That then is the Word. And one must do what I have said \u2013 it is not an
\neasy thing. <\/span><\/p>\n

What I have said there (Mother shows \u201cThe Four Austerities\u201d<\/i>) is
\nthat one must keep the right attitude and be mentally silent: an attitude not
\nexpressed through words or through formulated thoughts, but through a living
\nstate of consciousness. An attitude of aspiration, you understand. I am obliged
\nto put it in words because it must be printed on paper (this is why all this
\nloses three-fourths of its force), but still otherwise it would not be
\nacceptable at all; if I gave you a blank sheet, you would not know exactly what
\nI have put there! I am obliged to put it into words. <\/span><\/p>\n

An aspiration for all that is essentially
\ntrue, real, perfect. And this aspiration must be free from words, simply a
\nsilent attitude, but extremely intense and unvacillating. Not a word must be
\nallowed the right to enter there and disturb it. It must be like a column of
\nvibrations of aspiration, which nothing can touch \u2013 and in total silence \u2013 and
\ntherein, if something comes down, what descends (and will be clothed in words
\nin your mind and in sounds in your mouth) will be the Word. But nothing less
\nthan this will do. <\/span><\/p>\n

There we are.\u00a0 <\/span>Au revoir<\/i>,
\nmy children, good night.
\n <\/span><\/p>\n

\nPage – 99<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

7 April 1954   This talk is based upon Mother’s essay \u201cThe Four Austerities and the Four Liberations\u201d, Part II.   \u201cWhen a thought is…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[125],"tags":[],"class_list":["post-4435","post","type-post","status-publish","format-standard","hentry","category-06-questions-and-answers-volume-06","wpcat-125-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4435","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=4435"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4435\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4435"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4435"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4435"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}