It has been noticed that most people who live alone in the forest become friendly with all the animals and plants around them: but it is not at all the fact of being all alone that gives you the power of entering into an inner contemplation and living in communion with the Supreme Truth. Perhaps it is easier, when by force of circumstance you have nothing else to do, but I am not convinced of it. One can always invent occupations and it seems to me, according to my experience of life, that if one succeeds in subduing one’s nature in the midst of difficulties, if one endeavours to be all alone within oneself with the eternal Presence, while keeping the same surroundings which the Grace has given us, the realisation which one obtains then is infinitely more true, more profound, more lasting.
To run away from difficulties in order to conquer them is not a solution. It is very attractive. In those who seek the spiritual life, there is something which says, “Oh! to sit down under a tree, all alone, to remain in meditation, not to have the temptation to speak or act, how fine it must be!” It is because there is a very strong formation in this direction, but it is very illusory.
The best meditations are those that one has all of a sudden, because they take possession of you as an imperative necessity. You have no choice but to concentrate, to meditate, to look beyond the appearances. And it is not necessarily in the solitude of the forest that it seizes you, it happens when something in you is ready, when the time has come, when the true need is there, when the Grace is with you.
It seems to me that humanity has made some progress and the true victory must be won in life itself.
You must know how to live alone with the Eternal and Infinite in the midst of all circumstances. You must know how to be free, with the Supreme as your companion, in the midst of all occupations. That is indeed the true victory.
14 July 1958
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Some people start on the way and then, after some time, they find it heavy-going, tiring, difficult, and also that they themselves, their legs, don’t walk well, their feet begin to ache, etc. You see, they say, “Oh, it is very hard to go forward.” So instead of saying, “I have started, I shall go through”, which is the only thing to do, they stand there, stop there, lamenting and saying, “Oh, I shall never be able to succeed”, and then they leave the path. So, obviously, if they leave the path, they will never succeed. This is to lose one’s faith.
To keep one’s faith is to say, “Good, I have difficulties but I am going on.” Despair — that’s what cuts off your legs, stops you, leaves you like this: “It is over, I can’t go on any longer.” It is indeed finished, and that’s something which should not be allowed.
When you have started, you must go to the very end. Sometimes, you see, to people who come to me with enthusiasm I say, “Think a little, it is not an easy path, you will need time, you will need patience. You will need much endurance, much perseverance and courage and an untiring goodwill. Look and see if you are capable of having all this, and then start. But once you have started, it is finished, there is no going back any more; you must go to the very end.”
Sometimes I tell them, I tell them that I give them a few days or a few months. There are some to whom I have given a few years for reflection. I told them, “Look well, be quite sure.” But once they come and say, “Now I have decided, I want to start”, it is good. Now, one must go on to the very end, whatever the cost; even if it is very difficult, one has to go to the very end.
When one draws back from the path, one draws back for the present life or...
In this, you see, there are many different cases, and they depend on the nature of the drawing back. If it is a small set-back or a small halt, you can start again. But it is ten times more difficult than before.
Why? Because it is so. Because you have accumulated obstacles in yourself by your cowardice and weakness. All those difficulties which you must conquer are like spiritual tests which you have to pass. And if you fail in your test, well, the next one will be much more difficult. This is the general occult law. One can’t escape it. If you are faced with making an effort and making progress, if you fail… And note that in the present conditions you are not warned beforehand, which makes the test much more difficult to pass. In former days, the days of old, the candidates were told, “Now, prepare yourself. You are going to undergo terrible trials: you will be enclosed in a coffin, you will have to face terrible dangers. But these are tests to find out if you have the necessary qualities.” A man forewarned, you understand, is as good as ten, as we say. Once they were warned that it was a trial, they did not take it seriously and it was much easier.
But that’s no longer the practice. This is no longer done. It is life itself, the circumstances of each day which are the trials through which you have to pass. Some people instinctively feel that they are facing a decision that’s to be taken, a special effort that’s to be made, and they make this effort within themselves and cross the step. These acquire a much greater strength to cross the next step. When one has gained a small victory over his lower being, the next time he has a much greater strength to take the next step. On the contrary, if one is blind, ignorant, stupid or ill-willed and, instead of saying “yes” to the trial that faces him, he revolts or refuses it, then, you see, this is expressed by: “One has not passed his test, one has failed in his test.” But the next time, one is compelled not only to make an effort to conquer this, but to make a still greater effort to redress the wrong one has done to himself. So it is much more difficult.
But these things happen to everyone on the path, all the time, perhaps even daily. There are small things, there are things a little bigger. The small ones one can turn, you see, by chance the right way. For the big ones one must first have a kind of instinct. One must pay attention and do the right thing in the right way. But there are other things still. When one is at a critical moment of his development, and it is absolutely necessary to cross the step in order to go forward — at that moment, there are always two possibilities: that of crossing the step, and then one immediately makes a terrific progress; or else to become slack, and then this indeed is more than a halt, even more than a set-back, it can be a very serious fall into a chasm. There are abysses from which one does not come up again; and so, in this case it means a life lost.
But if one has within, besides the part that has given way and fallen, if somewhere one has a very ardent flame, if one is ready for anything, all possible suffering, all possible effort, all possible sacrifices to redress what one has done, in order to climb back from the bottom of the abyss, to find the path again, one can do it. This flame has the power to call the Grace. And with the Grace there is nothing impossible. But it must be a real flame, something very powerful, because when one is at the bottom of the hole it is not easy to come out of it. Between the first kind, which is simply a little halt on the way and which makes the next step just a little more difficult, and the last one I am speaking about, there are many degrees; and so one can’t say that if one leaves the path it is for a lifetime. That would be only an extreme case.
But if one leaves the path, it is even very difficult to find it again. What is strange is that in leaving it one loses it. There are legends of this kind in all countries: of people who have left the path and then later searched for it and never found it again. It was as if it had vanished. They lost it and this truly is a very sad thing.
But when you are on the path, I said this — I was just saying it — when you are on the path, do not ever leave it. Wait a little, you can hesitate as long as you want before taking it; but the minute you set your foot on it, it is finished, don’t leave it. Because this has consequences which can even extend to several lives. It is something very serious. That is why, besides, I never push anyone to take the path.
You are quite a number of children here; I have never asked anyone — only those who came to me and told me, “I want it.” And to these also, unless I am absolutely sure of them because it is written in their destiny that they have come for that, I always say, “Think about it, think, be quite sure that this is what you want and nothing else.” And when they have reflected and decided, it is finished. One should no longer move away, one should go straight to the end. I mean, one should not leave the path any more. One should go forward at all costs and try not to stop too often on the way, because it is easier to continue even if it is hard, you see, than to begin all over again when one has stopped. A much greater effort is needed to get going again than to continue on the way.
And you see, logically I should not say it, but I have already warned all who are here, I have told them, “Don’t ever take lightly all the circumstances of each day, all the tiny little things of life, all the small events, you know; never take all this lightly.” Never react with your lower being. Each time you are told to do something or not to do it — you are not told this very often, but each time you are told, before reacting think a little, try to find in yourself the part which reacts. Do not react just like that with what is most commonplace in you. Enter within yourself, try to find the best in yourself and with this you must react. It is very important, it is very important.
There are people who mark time for years because they haven’t done this. There are others who seem to fly, so fast do they go, because they pay attention to this. And those who don’t do that throw the blame always on the Divine. They accuse the Grace. They tell her, “It is You who deceived me, it is You who put me into difficulty, it is You who made me stumble, it is You who are a monster”, not exactly in these words, but their thought is like this. And so, naturally, they make their case worse because they push away even the help they could have had in their difficulty. There we are.
I could tell you many more things, but it will come gradually. In any case, if you can keep within yourself a confidence, a candid trust which does not argue, and the sense of… yes, it is truly a kind of trust that what is done for you, in spite of all appearances, is always the best thing to lead you in the quickest way possible out of all your difficulties and towards the goal… if you can keep that strong in you, well, your path will become tremendously easier.
You will tell me that it is very difficult to keep it, but children keep it very well. They must have truly come upon particularly detestable parents to lose it; but if their parents are simply good enough, they keep this very well. Well, it is this attitude; if you can tell yourself, “Good, perhaps the divine Grace deserves our confidence”, simply this, nothing else, you will avoid many difficulties, many. In fact this avoids many difficulties even in ordinary life, and many worries.
22 December 1954
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Sweet Mother, why is it said that “those who have the greatest power for Yoga … have too, very often … the greatest imperfections”?
Why is it like that? (Silence) Because one must have a very strong, very powerful nature, with great inner strength in order to have a great capacity for yoga; and very strong natures have also very strong difficulties.
People who are neutral, dull, unimportant, usually go their own little way without being disturbed very much. But they cannot do anything very much, their road is very small and very short; they reach the end very quickly. They can’t do much. But people who have a strong nature have also strong difficulties. For it is absolutely impossible in this world to be without difficulties. So long as the world remains what it is and one participates in the world, one necessarily participates in its difficulties.
It is only by a very persistent effort that one can succeed in overcoming his difficulties; and yet it seems impossible to cut oneself off completely from one’s solidarity with the rest of the world. Therefore a perfect purity, a perfect perfection seem impossible so long as the world has not reached at least a certain degree of perfection. Even the ascetic, the solitary, who goes and sits in a cave or under a tree or in the jungle, cannot completely free himself from solidarity with the rest of the world. The air he breathes is full of all the vibrations of the world, the food he eats, whatever it may be, even if it is reduced to the minimum, contains the vibrations of the world; and so, it is enough for him to exist to be in solidarity with the difficulties of the world.
That is why, in fact, the way is so long. Even without having any other consideration than that of what one is absorbing constantly into himself when breathing or eating, all these things one must constantly transform as one goes on absorbing them. It is a continuous alchemy in which one absorbs a particular kind of vibration containing all the possible disorders and must transmute this into something which is ready to receive the light from above. And this work is perpetual, and perpetually renewed. So it is impossible to live in this world, in the world as it is, and become perfect without the world itself making a great progress.[…]
Mother, does an individual’s life depend on the experience his psychic being wants to have?
I was speaking about just this with someone today, and I said this, that if one can become fully conscious of his psychic being, at the same time one understands, necessarily, the reason of his present existence and the experience this psychic being wants to have; and instead of having it somewhat half consciously and more than half unconsciously, one can shorten this experience and so help his psychic being to cover in a limited number of years the experiences it would perhaps take several lifetimes to go through. That is to say, the help is reciprocal. The psychic, when it has an influence on the outer life, brings to it light, order and quietude and the joy of the divine contact. But also the physical being, the body-consciousness, if it is identified with the psychic consciousness, and through that learns what kind of experience the psychic being wants to have, it can help it to have these experiences in a very brief time, and not only save time but save many lives for the psychic being. It is a mutual help.
In brief, this is what yoga means. Yoga helps you to become fully conscious of your destiny, that is, your mission in the universe, and not only at the present moment but what it was in the past and what it will be in the future. And because of this knowledge you can gather by a concentration of the consciousness all these experiences in a very short time and gain lives, do in a few years what could take a fairly considerable number of lives to achieve. The psychic being goes progressively through all these experiences towards its full maturity and complete independence, its liberation — in the sense that it no longer needs any new life. If it wants to come back to the physical world, it returns, because it has something to do there and it chooses freely to return. But till then, till this liberation, it is compelled to return to have all the experiences it needs. Well, if it happens that once the physical being is developed and conscious enough and has enough goodwill to be able to become fully aware of the psychic being, it can then and there create all the circumstances, the outer experiences necessary for the psychic being to attain its maturity in this very life.
29 December 1954
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One must never make rules.
Every minute one must endeavour to apply the highest truth one can perceive. It is much more difficult, but it’s the only solution.
Whatever you may do, don’t make rules beforehand, because once you have made a rule you follow it more or less blindly, and then you are sure, ninety-nine-and-a-half times out of a hundred, to be mistaken.
There is only one way of acting truly, it is to try at each moment, each second, in each movement to express only the highest truth one can perceive, and at the same time know that this perception has to be progressive and that what seems to you the most true now will no longer be so tomorrow, and that a higher truth will have to be expressed more and more through you. This leaves no room any longer for sleeping in a comfortable tamas; one must be always awake — I am not speaking of physical sleep — one must be always awake, always conscious and always full of an enlightened receptivity and of goodwill. To want always the best, always the best, always the best, and never tell oneself, “Oh! it is tiring! Let me rest, let me relax! Ah, I am going to stop making an effort”; then one is sure to fall into a hole immediately and make a big stupid blunder!
The rest must not be one which goes down into the inconscience and tamas. The rest must be an ascent into the Light, into perfect Peace, total Silence, a rest which rises up out of the darkness. Then it is true rest, a rest which is an ascent.
31 August 1955