Keep Faith
[We must have] faith that always what is for the best happens. We may for the moment not consider it as the best because we are ignorant and also blind, because we do not see the consequences of things and what will happen later. But we must keep the faith that if it is like that, if we rely on the Divine, if we give Him the full charge of ourselves, if we let Him decide everything for us, well, we must know that it is always what is best for us which happens. This is an absolute fact. To the extent to which you surrender, the best happens to you. This may not be in conformity with what you would like, your preference or desire, because these things are blind: it is the best from the spiritual point of view, the best for your progress, your development, your spiritual growth, your true life. It is always that. And you must keep this faith, because faith is the expression of a trust in the Divine and the full self-giving you make to the Divine. And when you make it, it is something absolutely marvellous. That’s a fact, these are not just words, you understand, it is a fact. When you look back, all kinds of things which you did not understand when they happened to you, you realise as just the thing which was necessary in order to compel you to make the needed progress. Always, without exception. It is our blindness which prevents us from seeing it.
Faith through Aspiration
Can one have faith through aspiration?
What? Faith through aspiration? I think so, because it is rare to have it spontaneously, to be born with it. Very few people have this good luck to have a spontaneous faith. But if one is very sincere in one’s aspiration, one gets it. Aspiration can bring everything, provided it is sincere and constant. One always has a tiny element of faith within oneself, whether it be faith in what one’s parents have said or in the books one has studied. After all, all your education is based upon a faith of this kind. Those who have educated you have told you certain things. You had no means of checking, because you were too young and had no experience. But you have faith in what they told you and you go forward on that faith. So everyone has a tiny bit of faith, and to increase it one can use one’s aspiration.
A Childlike Trust
What are the conditions in which there is a descent of faith?
The most important condition is an almost childlike trust, the candid trust of a child who is sure that it will come, who doesn’t even ask himself about it; when he needs something he is sure that it is going to come. Well, it is this, this kind of trust — this indeed is the most important condition.
To aspire is indispensable. But some people aspire with such a conflict inside them between faith and absence of faith, trust and distrust, between the optimism which is sure of victory and a pessimism which asks itself when the catastrophe will come. Now if this is in the being, you may aspire but you don’t get anything. And you say, “I aspired but didn’t get anything.” It is because you demolish your aspiration all the time by your lack of confidence.
… “What I need will be given to me; if I pray I shall have an answer; if I am in a difficulty and ask for help, the help will come — and not only will it come but it will manage everything.” If the trust is there, spontaneous, candid, unquestioning, it works better than anything else, and the results are marvellous. It is with the contradictions and doubts of the mind that one spoils everything, with this kind of notion which comes when one is in difficulties: “Oh, it is impossible! I shall never manage it. And if it is going to be aggravated, if this condition I am in, which I don’t want, is going to grow still worse, if I continue to slide down farther and farther, if, if, if, if…” like that, and one builds a wall between oneself and the force one wants to receive. The psychic being has this trust, has it wonderfully, without a shadow, without an argument, without a contradiction. And when it is like that, there is not a prayer which does not get an answer, no aspiration which is not realised.
Watching Over One’s Faith
Certainly a personal effort is needed to preserve one’s faith, to let it grow within. Later — much later — one day, looking back, we may see that everything that happened, even what seemed to us the worst, was a Divine Grace to make us advance on the way; and then we become aware that the personal effort too was a grace. But before reaching that point, one has to advance much, to struggle much, sometimes even to suffer a great deal.
To sit down in inert passivity and say, “If I am to have faith I shall have it, the Divine will give it to me”, is an attitude of laziness, of unconsciousness and almost of bad-will.
For the inner flame to burn, one must feed it; one must watch over the fire, throw into it the fuel of all the errors one wants to get rid of, all that delays the progress, all that darkens the path. If one doesn’t feed the fire, it smoulders under the ashes of one’s unconsciousness and inertia, and then, not years but lives, centuries will pass before one reaches the goal.
One must watch over one’s faith as one watches over the birth of something infinitely precious, and protect it very carefully from everything that can impair it.
In the ignorance and darkness of the beginning, faith is the most direct expression of the Divine Power which comes to fight and conquer.
The Extent of the Grace
No matter how great your faith and trust in the divine Grace, no matter how great your capacity to see it at work in all circumstances, at every moment, at every point in life, you will never succeed in understanding the marvellous immensity of Its Action, and the precision, the exactitude with which this Action is accomplished; you will never be able to grasp to what extent the Grace does everything, is behind everything, organises everything, conducts everything, so that the march forward to the divine realisation may be as swift, as complete, as total and harmonious as possible, considering the circumstances of the world.
As soon as you are in contact with It, there is not a second in time, not a point in space, which does not show you dazzlingly this perpetual work of the Grace, this constant intervention of the Grace.
And once you have seen this, you feel you are never equal to it, for you should never forget it, never have any fears, any anguish, any regrets, any recoils… or even suffering. If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness.
And that would be the best possible collaboration in the divine Work.
The Need for the Grace
What is the way to accept the Grace with gratitude?
Ah! First of all you must feel the need for it.
This is the most important point. It is to have a certain inner humility which makes you aware of your helplessness without the Grace, that truly, without it you are incomplete and powerless. This, to begin with, is the first thing.
… And then, if you become aware that it is only the Grace which can do [what you cannot do], that the situation in which you find yourself, from there the Grace alone can pull you out, can give you the solution and the strength to come out of it, then, quite naturally an intense aspiration awakes in you, a consciousness which is translated into an opening. If you call, aspire, and if you hope to get an answer, you will quite naturally open yourself to the Grace.
And later — you must pay great attention to this (Mother puts her finger on her lips) — the Grace will answer you, the Grace will pull you out of the trouble, the Grace will give you the solution to your problem or will help you to get out of your difficulty. But once you are free from trouble and have come out of your difficulty, don’t forget that it is the Grace which pulled you out, and don’t think it is yourself. For this, indeed, is the important point. Most people, as soon as the difficulty has gone, say, “After all, I pulled myself out of the difficulty quite well.”
There you are. And then you lock and bolt the door, you see, and you cannot receive anything any more. You need once again some acute anguish, some terrible difficulty for this kind of inner stupidity to give way, and for you to realise once more that you can do nothing. Because it is only when you grow aware that you are powerless that you begin to be just a little open and plastic. But so long as you think that what you do depends on your own skill and your own capacity, truly, not only do you close one door, but, you know, you close lots of doors one upon another, and bolt them. You shut yourself up in a fortress and nothing can enter there. That is the great drawback: one forgets very quickly. Quite naturally one is satisfied with one’s own capacity.
The Grace and the Sinner
How can [the Grace] come to the help of the sinner?
It doesn’t help the sinner to be a sinner! It helps the sinner to give up his sin; that is to say, It does not push away the sinner, saying, “I won’t do anything for you.” It is there, always, even when he is sinning, to help him to come out of it, but not to continue in his sin.
There is a great difference between this and the idea that you are bad and so “I won’t look after you, I shall throw you far away from me, and whatever is to happen to you will happen, I am not concerned about it.” This is the common idea. One says, “God has rejected me”, you know. It is not that. You may not be able to feel the Grace, but It will always be there, even with the worst of sinners, even with the worst of criminals, to help him to change, to be cured of his crime and sin if he wants to. It won’t reject him, but It won’t help him to do evil. It wouldn’t be the Grace any longer.
Identify with the Grace
It is the divine Grace which makes you progress, and with the divine Grace you feel the divine Joy. But instead of identifying yourself with the Grace which makes you progress, you identify yourself with the ugly thing you want to get rid of; and so, naturally, you feel like it and suffer.
That is an experiment you can make if you are just a little conscious. There is something in you which you don’t want, something bad — for one reason or another you don’t want it, you want to pull it out — well, if you identify yourself ever so little with that thing, you feel the pain of the extraction; if, on the contrary, you identify yourself with the divine Force which comes to liberate you, you feel the joy of the divine Grace — and you experience the deep delight of the progress you have made.
And this is a sure sign for you, a sure indication of what you identify yourself with. If you are identified with the forces from below, you suffer; if you are identified with the forces from above, you are happy.
