{"id":4466,"date":"2013-07-13T01:56:12","date_gmt":"2013-07-13T01:56:12","guid":{"rendered":"http:\/\/localhost\/?p=4466"},"modified":"2013-07-13T01:56:12","modified_gmt":"2013-07-13T01:56:12","slug":"36-11-november-1953-vol-05-questions-and-answers-volume-05","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/05-questions-and-answers-volume-05\/36-11-november-1953-vol-05-questions-and-answers-volume-05","title":{"rendered":"-36_11 November 1953.htm"},"content":{"rendered":"\n\n
\n
\n

 <\/span><\/b>11 November 1953 <\/font><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

\nMother is about to begin reading the first pages of
\n<\/font> Quelques Paroles, Quelques Prieres.
\n<\/font> <\/i><\/span><\/p>\n

 <\/span><\/p>\n

The first
\ntexts were written in 1912. Many of you were not yet born. It was a small group
\nof about twelve people who met once a week. A subject was given; an answer was
\nto be prepared for the following week. Each one brought along his little work.
\nGenerally, I too used to prepare a short paper and, at the end, I read it out.
\nThat is what is given here \u2013 not all, only these two. These two first ones.
\nLater, it was something else. The others appeared in Words of Long Ago. <\/span><\/p>\n

There
\nwere four meetings. The subject for the first meeting was: What is the aim to
\nbe achieved, the work to be done, the means of achievement? And here is my
\nanswer: <\/span><\/p>\n

 <\/span><\/p>\n

Mother reads the text of 7 May 1912<\/span>\u00b9<\/span> \u201cThe general aim to be achieved is the
\nadvent of a progressive universal harmony.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This is the
\nSupermind. <\/span><\/p>\n

I
\ndid not know Sri Aurobindo at that time and he had not written anything yet. <\/span><\/p>\n

 <\/span><\/p>\n

\u201c.To become the perfect representatives on
\nearth of the first manifestation of the Unthinkable in his three modes, his seven
\nattributes and twelve qualities…\u00a0 <\/span>\u201c <\/i><\/span><\/p>\n

 <\/span><\/p>\n

What do you call the \u201cthree modes, seven
\nattributes and twelve qualities\u201d?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

I no longer
\nremember. The three formed modes \u2013 love, light <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9<\/font><\/span>:For a similar English translation of the
\ncomplete text, see the Foreword to Conversations (1973. Ed..Pp.1-3.)<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 352<\/font><\/span><\/p>\n

<\/p>\n
\n

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

and life \u2013
\nwhich correspond to Sachchidananda. The seven attributes\u2026 I have a list
\nsomewhere. There is an old tradition which says that the world was created
\nseven times, that is, the first six times it returned into the Creator. This is
\nthe idea of pralaya<\/i><\/span>\u00b9<\/span> It is said that this happened six times
\nand that we are now the seventh creation, and that this is the last one. It is
\nthe one which will persist, and it is the \u201ccreation of Equilibrium\u201d. All these
\ncreations I have also noted down somewhere, it is written down. I no longer
\nknow their order. There are six creations, one after another, created in
\naccordance with this special mode, found imperfect and withdrawn into the
\nOrigin, recreated and withdrawn into the Origin \u2013 six times thus. And it is a
\nprogressive order. When one knows that order, one understands the principle of
\neach creation. Well, this tradition said that the principle of our latest
\ncreation, at present, is the principle of Equilibrium, and that this is the
\nlast. That means the world will not go back again into pralaya<\/i>, and there will be a perpetual progress. And this is the
\ncreation of Equilibrium. <\/span><\/p>\n

Consequently,
\nnow, there is no longer anything good or bad: there is what is in equilibrium and
\nwhat is not in equilibrium. There is imbalance and balance. That\u2019s all. And
\nwhat I have said there was based upon that. <\/span><\/p>\n

The
\ntwelve qualities \u2013 that is something else still. That too is noted somewhere.
\nIn order that the world may continue, it must realise a perfect equilibrium of
\nall its elements by means of these twelve qualities, all present there. And
\nthen it will be a world which, whilst progressing indefinitely, will constantly
\nbe in harmony, and hence will not be open to destruction. <\/span><\/p>\n

 <\/span><\/p>\n

\u201c. To give to the world once again, under
\na new form adapted to the present state of its mentality, the eternal word.
\nThis will be the synthesis of all human knowledge…\u00a0 <\/span>\u201c<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

\n\u00b9<\/font><\/span>The end of a world preceding a new
\ncreation.<\/span><\/font> <\/span><\/i><\/p>\n

\nPage \u2013 353<\/font><\/span><\/p>\n

<\/p>\n
\n

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

You speak here of \u201cthe eternal word\u201d? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

I am using
\n\u201cword\u201d in the sense of truth. There is an eternal Truth which is eternally
\ntrue, but which finds expression in definite forms, and these definite forms
\nare changing, fluctuating; they may become distorted; and to have the truth one
\nmust always go back to the source, which is.. it may be called the eternal
\nword, that is, the creative Word. It is a truth which is eternal, which
\nmanifests itself through all possible words and ideas. I use \u201cword\u201d in a
\nliterary sense \u2013 it is what is called elsewhere the creative Word. It is the
\norigin of all speech and all thought. <\/span><\/p>\n

 <\/span><\/p>\n

I did not understand \u201cthe aim to be
\nachieved\u201d. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

The aim to
\nbe achieved? What have I said? It is the harmonisation of the earth, I think,
\nisn\u2019t it? <\/span><\/p>\n

 <\/span><\/p>\n

\u201cIn regard to the earth, the means of
\nachieving this aim is the realisation of human unity by the awakening in all
\nand the manifestation by all of the inner Divinity who is one. <\/span><\/i><\/p>\n

In other words: to create unity by
\nestablishing the kingdom of God which is in all. <\/span><\/i><\/p>\n

Hence, the most useful work to be done is:
\n<\/span><\/i><\/p>\n

1) For everyone individually the becoming
\naware in oneself of the divine Presence and one\u2019s identification with it.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, you do
\nnot understand? I have said it fifty thousand times already, haven\u2019t I? .. Ah,
\nyou understand now? (laughter) <\/span><\/p>\n

 <\/span><\/p>\n

\u201c2) The individualisation of states of
\nbeing which have so far never been conscious in man and, consequently, putting
\nthe earth into touch with one or<\/span><\/i> <\/span><\/i><\/p>\n

\nPage \u2013 354<\/font><\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>several sources of universal force which are yet
\nsealed to it.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u201cThe
\nindividualisation of states of being which have so far never been conscious in
\nman\u201d, that is to say, there are superposed states of consciousness, and there
\nare new regions which have never yet been manifested on earth, and which Sri
\nAurobindo called supramental. It is that, this was the same idea. That is, one
\nmust go into the depths or the heights of creation which have never been
\nmanifested upon earth, and become conscious of that, and manifest it on earth.
\nSri Aurobindo called it the Supermind. I simply say these are states of being
\nwhich were never yet conscious in man (that is, that man has so far never been
\naware of them). One must get identified with them, then bring them into the
\nouter consciousness, and manifest them in action. And then, I add (exactly what
\nI foresaw – I did not know that Sri Aurobindo would do it, but still I foresaw
\nthat this had to be done): <\/span><\/p>\n

 <\/span><\/p>\n

\u201c3) To speak to the world, under a new
\nform adapted to the present state of its mentality, the eternal word.\u201d <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That is,
\nthe supreme Truth, Harmony. It was the whole programme of what Sri Aurobindo
\nhas done, and the method of doing the work on earth, and I had foreseen this in
\n1912. I met Sri Aurobindo for the first time in 1914, that is, two years later,
\nand I had already made the whole programme. <\/span><\/p>\n

 <\/span><\/p>\n

\u201c4) Collectively, to found the ideal
\nsociety in a place suited to the flowering of the new race, that of \u2018the Sons
\nof God\u2019.\u201d <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Where <\/span><\/i>did you decide to found the Ashram? <\/i><\/span>
\n
\n
\n <\/span><\/i><\/p>\n

\nPage \u2013 355<\/font><\/span><\/p>\n

<\/p>\n
\n

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

Where did I
\ndecide to do it?.. I never decided anything at all! I had simply said that it
\nhad to be done. I did not have the least idea, except that I had a great desire
\nto come to India. But still, I did not even know if it corresponded to
\nsomething. I had decided nothing at all. Simply, I had seen that state, what
\nhad to be done. <\/span><\/p>\n

 <\/span><\/p>\n

\nThen the children come back to the conversation of 4
\nAugust 1929: <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe ordinary social notions distinguish
\nbetween two classes of men, \u2013 the generous, the avaricious. The avaricious man
\nis despised and blamed, while the generous man is considered unselfish and
\nuseful to society and praised for his virtue. But to the spiritual vision, they
\nboth stand on the same level; the generosity of the one, the avarice of the
\nother are deformations of a higher truth, a greater divine power. There is a
\npower, a divine movement that spreads, diffuses, throws out freely forces and
\nthings and whatever else it possesses on all the levels of nature from the most
\nmaterial to the most spiritual plane. Behind the generous man and his
\ngenerosity is a soul-type that expresses this movement; he is a power for
\ndiffusion, for wide distribution. There is another power, another divine
\nmovement that collects and amasses; it gathers and accumulates forces and
\nthings and all possible possessions, whether of the lower or of the higher
\nplanes. The man you tax with avarice was meant to be an instrument of this
\nmovement. Both are important, both needed in the entire plan; the movement that
\nstores up and concentrates is no less needed than the movement that spreads and
\ndiffuses.\u201d <\/span><\/i><\/p>\n

 <\/p>\n

Questions and Answers 1929 (4 August)<\/font> <\/font><\/span><\/i><\/p>\n

What do you mean by \u201csoul-type\u201d?<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 356<\/font><\/span><\/p>\n

<\/p>\n
\n

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

What is the
\nsentence?.. (Mother looks at the text) Ah! it is the spirit of the type; just as
\nwe said that behind each animal type there was a spirit of the type, so behind
\neach type of man there is a spirit of the type. This is what I call soul-type.
\nIt is a soul-type which may be progressive, but which is indestructible. <\/span><\/p>\n

The
\nsoul-type corresponds, individually or in groups, to the dharma of things.
\nSometimes it is also called the truth of things, of each thing. <\/span><\/p>\n

 <\/span><\/p>\n

Is generosity a deformation of the truth? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, all
\nhuman qualities are deformations of a truth which is behind them. All that you call
\neither qualities or defects are always a deformation of something which is
\nbehind, and which is neither this nor that but something else. But I say,
\nmoreover, what truth is found behind generosity: it is the movement of the
\nspreading forces. But in order that these forces may spread, they must first
\nbecome concentrated. So there is a sort of movement of pulsation: the forces
\nare concentrated, then they spread, and then they are again concentrated and
\nagain spread But if you always want to spread out without ever concentrating,
\nafter a certain time you have nothing left to spread. For the forces \u2013 all
\nforces \u2013 it is the same thing. I have written, besides, (or rather I shall
\nwrite some time) that money is a force, it is nothing but that. And that is why
\nnobody has the right to own it personally, for it is only a force, just like
\nall other forces of Nature and the universe. If you take light as a force, it
\nwould never occur to anyone to say: \u201cI possess the light\u201d, and to want to shut
\nit up in his room and not give it to others! Well, with money people are so
\nstupefied as to imagine that it is something they can possess and keep, as
\nthough it belonged to them, and make something personal of it. It is exactly
\nthe same thing. I am not speaking of money as paper, naturally, because that
\nwould be just like the light you put in a lamp, you may own the lamp, and so
\nyou say: \u201cIt is my light.\u201d Money, your notes, your pieces,
\n <\/span><\/p>\n

\nPage \u2013 357<\/font><\/span><\/p>\n

<\/p>\n
\n

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

of silver,
\nthat is your money. But that is not money. This is a force which is behind all
\nthat, the power of exchange which is money. That does not belong to anybody. It
\nbelongs to everyone. It is something which is alive only if it circulates. If
\nyou want to heap it up, it decays. It is as though you wanted to enclose water
\nin a vase and keep it always; after some time your water would be absolutely
\nputrefied. With money it is the same thing. And people have not yet understood
\nthat. Later on I shall write about it. <\/span><\/p>\n

That
\nwon\u2019t last always. <\/span><\/p>\n

 <\/span><\/p>\n

When there is avarice for material things..
\n<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Avarice for
\nall things \u2013 there is an avarice for spiritual things also. There are misers
\nwho want to keep all the forces for themselves and never give them. But I have
\njust told you the truth about it: one must have the power to accumulate in
\norder to have the power of spreading. If you have only one of the two, that
\ncauses an imbalance. And it is then that it becomes avarice or wastage. One
\nmust have both in a balanced, rhythmic movement – the equilibrium we just spoke
\nabout. For it would be quite easy to prove that in fact at present equilibrium
\nis the true thing: one must be neither here nor there, that is what Buddha
\ncalled \u201cthe middle path\u201d. The middle path is the path of equilibrium. And so
\none must know how to manage as when rope-walking with a stick to keep one\u2019s
\nbalance. <\/span><\/p>\n

But
\nthe most generous man in the world could give nothing if he had nothing to
\nbegin with. Hence, if it is not he who has accumulated, it is someone else who
\nhas accumulated for him. But if he has nothing in his pocket, he cannot
\ndistribute anything! That is evident. And the power of accumulation is as
\nimportant as the power of distribution. It is only when these two things become
\negoistic that they are deformed, altogether deformed, and lose all their value.
\n<\/span><\/p>\n

Voila<\/span><\/i>, my
\nchildren. <\/span><\/p>\n

\nPage \u2013 35<\/font><\/span>8<\/font><\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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