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At the Feet of The Mother

The Value of Education (2)


Education: Preparing the Consciousness

Usually all education, all culture, all refinement of the senses and the being is one of the best ways of curing instincts, desires, passions. To eliminate these things does not cure them; to cultivate, intellectualise, refine them, this is the surest means of curing. To give the greatest possible development for progress and growth, to acquire a certain sense of harmony and exactness of perception, this is a part of the culture of the being, of the education of the being….

Education is certainly one of the best means of preparing the consciousness for a higher development. There are people with very crude and very simple natures, who can have great aspiration and attain a certain spiritual development, but the base will always be of an inferior quality, and as soon as they return to their ordinary consciousness they will find obstacles in it, because the stuff is too thin, there are not enough elements in their vital and material consciousness to enable them to bear the descent of a higher force.


A Child’s Desires

Sweet Mother, how can we help a child to come out of this habit of always asking?

There are many ways. But first of all you must know whether you will not just stop him from freely expressing what he thinks and feels. Because this is what people usually do. They scold, even sometimes punish him; and so the child forms the habit of concealing his desires. But he is not cured of them. And you see, if he is always told, “No, you won’t have that”, then, simply, this state of mind gets settled in him: “Ah, when you are small, people don’t give you anything! You must wait till you are big. When I am big I shall have all that I want.” That’s how it is. But this does not cure them. It is very difficult to bring up a child. There is a way which consists in giving him all he wants; and naturally, the next minute he will want something else, because that’s the law, the law of desire: never to be satisfied. And so, if he is intelligent, one can tell him, “But you see, you insisted so much on having this and now you no longer care for it. You want something else.” Yet if he was very clever he would answer, “Well, the best way of curing me is to give me what I ask for.”

Some people cherish this idea all their life. When they are told that they should overcome their desires, they say, “The easiest way is to satisfy them.” This kind of logic seems impeccable. But the fact is that it is not the object desired that has to be changed, it is the impulse of desire, the movement of desire. And for this a great deal of knowledge is needed, and this is difficult for a very young child….

In fact, perhaps one should begin by shifting the movement to things which it is better to have from the true point of view, and which it is more difficult to obtain. If one could turn this impulsion of desire towards a… For example, when a child is full of desires, if one could give him a desire of a higher kind — instead of its being a desire for purely material objects, you understand, an altogether transitory satisfaction — if one could awaken in him the desire to know, the desire to learn, the desire to become a remarkable person… in this way, begin with that. As these things are difficult to do, so, gradually, he will develop his will for these things. Or even, from the material point of view, the desire to do something difficult, as for example, construct a toy which it is difficult to make — or give him a game of patience which requires a great deal of perseverance.

If one can orient them — it requires much discernment, much patience, but it can be done — and if one can orient them towards something like this, to succeed in very difficult games or to work out something which requires much care and attention, and can push them in some line like this so that it exercises a persevering will in them, then this can have results: turn their attention away from certain things and towards others. This needs constant care and it seems to be a way that’s most — I can’t say the easiest, for it is certainly not easy — but the most effective way.


True Need and Desire

It is very difficult to find the borderland between a true need and a desire…. And there we really face a problem which compels an extraordinary sincerity, for the very first way in which the vital meets life is through desire — and yet, there are necessities. But how to know if things are really necessary, not desired?… For that you must observe yourself very, very attentively, and if there is anything in you which produces something like a small intense vibration, then you may be sure that there lies a desire. For example, you say, “This food is necessary for me” — you believe, you imagine, you think that you need such and such a thing and you find the necessary means to obtain the thing. To know if it is a need or a desire, you must look at yourself very closely and ask yourself, “What will happen if I cannot get the thing?” Then if the immediate answer is, “Oh, it will be very bad”, you may be sure that it is a matter of desire. It is the same for everything. For every problem you draw back, look at yourself and ask, “Let us see, am I going to have the thing?” If at that moment something in you jumps up with joy, you may be certain there is a desire. On the other hand, if something tells you, “Oh, I am not going to get it”, and you feel very depressed, then again it is a desire.


Give up Desire

The Buddha has said that there is a greater joy in overcoming a desire than in satisfying it. It is an experience everybody can have and one that is truly very interesting, very interesting….

There is a kind of inner communion with the psychic being which takes place when one willingly gives up a desire, and because of this one feels a much greater joy than if he had satisfied his desire. Besides, most usually, almost without exception, when one satisfies a desire it always leaves a kind of bitter taste somewhere.

There is not one satisfied desire which does not give a kind of bitterness; as when one has eaten too sugary a sweet it fills your mouth with bitterness. It is like that. You must try sincerely. Naturally you must not pretend to give up desire and keep it in a corner, because then one becomes very unhappy. You must do it sincerely.


Win Your Little Victories

If through an effort of inner consciousness and knowledge, you can truly overcome in yourself a desire, that is to say, dissolve and abolish it, and if through inner goodwill, through consciousness, light, knowledge, you are able to dissolve the desire, you will be, first of all in yourself personally, a hundred times happier than if you had satisfied this desire, and then it will have a marvellous effect. It will have a repercussion in the world of which you have no idea. It will spread forth. For the vibrations you have created will continue to spread. These things grow larger like the snow-ball. The victory you win in your character, however small it be, is one which can be gained in the whole world….

If you really want to do something good, the best thing you can do is to win your small victories in all sincerity, one after another, and thus you will do for the world the maximum you are able to.


Change Yourself First

You can do nothing with others unless you are able to do it with yourself. You can never give a good advice to anyone unless you are able to give it to yourself first, and to follow it. And if you see a difficulty somewhere, the best way of changing this difficulty is to change it in yourself first. If you see a defect in anyone, you may be sure it is in you, and you begin to change it in yourself. And when you will have changed it in yourself, you will be strong enough to change it in others. And this is a wonderful thing. People don’t realise what an infinite grace it is that this universe is arranged in such a way that there is a collection of substance, from the most material to the highest spiritual, all that gathered together into what is called a small individual, but at the disposal of a central Will. And that is yours, your field of work, nobody can take it away from you, it is your own property. And to the extent you can work upon it, you will be able to have an action upon the world. But only to that extent. One must do more for oneself, besides, than one does for others.

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