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At the Feet of The Mother

Surrender, Self-Offering, Humility (2)

 

Empty Contemplation

I have never seen people who have left everything in order to go and sit down in a more or less empty contemplation (for it is more or less empty), I have never seen such people making any progress, or in any case their progress is very trifling. I have seen persons who had no pretensions of doing yoga, who were simply filled with enthusiasm by the idea of terrestrial transformation and of the descent of the Divine into the world and who did their little bit of work with that enthusiasm in the heart, giving themselves wholly, without reserve, without any selfish idea of a personal salvation; these I have seen making magnificent progress, truly magnificent. And sometimes they are wonderful. I have seen sannyasis, I have seen people who live in monasteries, I have seen people who professed to be yogis, well, I would not exchange one of the others for a dozen such people…. It is not by running away from the world that you will change it. It is by working there, modestly, humbly but with a fire in the heart, something that burns like an offering.

 

Ascetic Methods

Mother, for self-mastery are not the ascetic methods useful sometimes?

No! You cure nothing. You only give yourself the illusion that you have progressed, but you cure nothing. The proof is that if you stop your ascetic methods, the thing is even stronger than before; it comes back with a vengeance. It depends upon what you call ascetic methods. If it is not to indulge in satisfying all your desires, this indeed is not asceticism, it is common sense. It is something else. Ascetic methods are things like repeated fasting, compelling yourself to endure the cold… in fact, to torture your body a little. This indeed gives you only a spiritual pride, nothing more. It masters nothing at all. It is infinitely easier. People do it because it is very easy, it is simple. Just because the pride is quite satisfied and the vanity can get puffed up, it becomes very easy. One makes a great demonstration of his ascetic virtues, and so considers himself an extremely important personage, and that helps him to endure many things.

It is much more difficult to maser one’s impulses quietly, composedly, and to prevent them from showing themselves — much more! — without taking ascetic measures. It is much more difficult not to be attached to the things you possess than to possess nothing. This is something that has been known for centuries. It requires a much greater quality not to be attached to the things one possesses than to be without any possessions or to reduce one’s possessions to a strict minimum. It is much more difficult. It is a much higher degree of moral worth. Simply this attitude: when a thing comes to you, to take it, use it; when for one reason or another it goes away, to let it go and not regret it. Not to refuse it when it comes, to know how to adapt yourself and not to regret it when it goes.

 

Outer Discipline

But doesn’t some outer discipline help?

If you impose a discipline upon yourself and if it isn’t too stupid, it may help you. A discipline, I tell you — disciplines, tapasyas, all ascetic disciplines are, as ordinarily practised, the best means of making you proud, of building up in you such a terrific pride that never, never will you be converted. It will have to be broken down with hammer-strokes.

The first condition is a healthy humility which makes you realise that unless you are sustained, nourished, helped, enlightened, guided by the Divine, you are nothing at all. There now. When you have felt that, not only understood it with your mind, but felt it down to your very body, then you will begin to be wise, but not before.

 

True Humility

What is the right and the wrong way of being humble?

It is very simple, when people are told “be humble”, they think immediately of “being humble before other men” and that humility is wrong. True humility is humility before the Divine, that is, a precise, exact, living sense that one is nothing, one can do nothing, understand nothing without the Divine, that even if one is exceptionally intelligent and capable, this is nothing in comparison with the divine Consciousness, and this sense one must always keep, because then one always has the true attitude of receptivity — a humble receptivity that does not put personal pretensions in opposition to the Divine.

 

Someone Who Knows Very Little

It is not necessarily someone with experience who is most advanced. He lacks an element of simplicity, modesty, and the plasticity that comes from the fact that one is not yet totally developed. As one grows, something crystallises in the head; it gets more and more fixed and unless you try very hard you finish by becoming fossilised. This is what usually happens to people, particularly those who have tried for some realisation and succeeded in it or those who have come to believe they have reached the goal. In any case, it was their personal goal. They have reached it, they have attained. It is done, they remain there; they settle there, they say “that’s it.” And they do no more any more. So, after that they may live ten years more, or twenty or thirty, they will not budge. They are there, they will stay there. Such people lack all the suppleness of stuff that’s necessary for going further and progressing. They are stuck. They are very good objects to be put in a museum, but not for doing work. They are like samples to show what can be done but they are not the stuff to do more. For me personally, I admit I prefer for my work someone who knows very little, has not laboured too much, but who has a great deal of aspiration, a great goodwill and who feels in himself this flame, this need for progressing. He may know very little, may have realised still less, but if he has that within him, it is good stuff with which one can go very far, much further.

 

Open Yourself, Be Modest

What you should do is to throw the doors of your being wide open to the Divine. The moment you conceal something, you step straight into Falsehood. The least suppression on your part pulls you immediately down into unconsciousness. If you want to be fully conscious, be always in front of the Truth — completely open yourself and try your utmost to let it see deep inside you, into every corner of your being. That alone will bring into you light and consciousness and all that is most true. Be absolutely modest — that is to say, know the distance between what you are and what is to be, not allowing the crude physical mentality to think that it knows when it does not, that it can judge when it cannot. Modesty implies the giving up of yourself to the Divine whole-heartedly, asking for help and, by submission, winning the freedom and absence of responsibility which imparts to the mind utter quietness. Not otherwise can you hope to attain the union with the Divine Consciousness and the Divine Will.

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