Daily Quotes from Their Writings

What then is this goal?

It is one with the purpose of man’s life and his mission in the universe.

The goal: “Call him what you will, for to the wise, he is the Possessor of all names.”….

The Tao of the Chinese—The Brahman of the Hindus—The Law of the Buddhists—The Good of Hermes—That which cannot be named, according to the ancient Jewish tradition—The God of the Christians—The Allah of the Muslims—The Justice, the Truth of the materialists.

The purpose of man’s life is to become conscious of That.

His mission is to manifest It.

All religions, all the teachings of all the sages are nothing other than methods to reach this goal.

They can be classified into three principal categories. First method ─ intellectual: The love of Truth, the search for the Absolute.

By discernment, study, reflection, analysis, control and concentration of the thought, one dispels the illusion of personality, a whirl of atoms in a single substance which is itself nothing but an appearance: a condensation of the ether.

When we say myself what do we speak of? The body? The sensations? The feelings? The thoughts? All has no stability. The appearance of continuity comes from a rigorous determinism obtaining in each of these realms of the being; and into this determinism there enter as many external as internal agents. Where then is the self, that is to say, something permanent, constant, ever the same? In order to find it, to find this absolute, we must proceed from depth to depth, from relativity to relativity—for all that is in form is relative—until we reach That which is Unthinkable to our reason, Unutterable to our language, but knowable by identification—for we carry That in ourselves, it is the very centre and life of our being.

Second method—the love of God. It is the method of those who have a developed religious sense.

Aspiration towards the Divine Essence of all things that we have perceived in a moment of integral illumination.

Then self-consecration to this Divine Essence, to this Eternal Law, integral self-giving, at every moment, in all one’s actions. Complete surrender: one is now only a docile instrument, a faithful servant before the Supreme Master. The Love is so complete that it causes a detachment from all that is not the Divine Absolute and perfect concentration on Him.

“Besides, it is not impossible to rise higher than that, for love itself is a veil between the lover and the Beloved.”

Identification.

Third method—the love of humanity.

As a consequence of a clear vision, an intense perception of the immense suffering of humanity, there arises the resolution to consecrate oneself entirely to making this suffering cease.

Self-oblivion in the giving of all one’s thoughts, all one’s energies, all one’s activities to succour others, in however small a degree.

“With your hearts overflowing with compassion, go forth into this world torn by pain, be instructors, and wherever the darkness of ignorance rules, there light a torch.”

This consecration to humanity manifests in four domains. One can give to others in four ways:

Material gifts. Intellectual gifts: knowledge. Spiritual gifts: harmony, beauty, rhythm. The integral gift, which can be made only by those who have followed the three paths, who have synthesised within themselves all the methods of development, of becoming conscious of That which is Eternal: the gift of example. The example which is not self-conscious and which one gives because one is, because one lives in the Eternal Divine Consciousness.

The Mother: CWM 2

To know how to renounce the satisfaction of the present moment for the sake of realising one’s ideal is the great art of those who want to make their transient, total existence yield its utmost.

There are innumerable categories of “successful” people; these categories are determined by the greater or lesser breadth, nobility, complexity, purity and luminosity of their ideal. One may “succeed” as a rag-picker or “succeed” as master of the world or even as a perfect ascetic; in all three cases, although on very different levels, it is one’s more or less integral and extensive self-mastery which makes the “success” possible.

On the other hand, there is only one way of being a “failure”; and that happens to the greatest, to the most sovereign intelligence, as well as to the smallest, the most limited, to all those who are unable to subordinate the sensation of the present moment to the ideal they wish to achieve, but without having the strength to take up the path—identical for all in nature if not in extent and complexity—that leads to this achievement.

Between the extreme of an individual who has fully and perfectly realised all he had conceived and that of one who has been incapable of realising anything at all, there is, of course, an almost unlimited range of intermediate cases; this range is remarkably complex, because not only is there a difference in the degree of realisation of the ideal, but there is also a difference between the varied qualities of the ideal itself. There are ambitions which pursue mere personal interests, material, sentimental or intellectual, others which have more general, more collective or higher aims, and yet others which are superhuman, so to say, and strive to scale the peaks that open on the splendours of eternal Truth, eternal Consciousness and eternal Peace. It is easy to understand that the power of one’s effort and renunciation must be commensurate with the breadth and height of the goal one has chosen.

At any level, from the most modest to the most transcendent, one rarely finds a perfect balance between the sum of self-control, the power of sacrifice available to the individual who has chosen a goal, and the sum of renunciations of every kind and nature which the goal requires.

When the constitution of an individual permits this perfect balance, then his earthly existence yields its utmost possible result.

[The Mother: CWM 2]

To think of someone is to be near him, and wherever two beings may find themselves, even if they are physically separated by thousands of kilometres, if they think of each other they are together in a very real way. If we are able to concentrate our thought sufficiently and to concentrate sufficiently in our thought, we can become integrally conscious of what we are thinking of, and if it is a man, sometimes see or hear him—in any case know his thought.

Thus separation no longer exists, it is an illusory appearance. And in France, in America, in Persia or in China, we are always near the one we love and think of.

But this fact is all the more real in a case such as ours, where we want to come into contact with an especially active and conscious thought, a thought which assumes and manifests an infinite love, a thought which enfolds the whole earth with a loving and fatherly solicitude that is only too glad to come to the help of those who entrust themselves to it.

Experience this mental communion and you will see that there is no room for sorrow.

Each morning when you get up, before you begin your day, with love and admiration and gratefulness hail this great family, these saviours of mankind who, ever the same, have come, come and will come until the end of time, as guides and instructors, as humble and marvellous servants of their brothers, in order to help them to scale the steep slope of perfection. Thus when you wake up, concentrate on them your thought full of trust and gratitude and you will soon experience the beneficial effects of this concentration. You will feel their presence responding to your call, you will be surrounded, imbued with their light and love. Then the daily effort to understand a little better, to love a little more, to serve more, will be more fruitful and easier at the same time. The help you give to others will become more effective and your heart will be filled with an unwavering joy.

The Mother: CWM 2

All the prophets, all the instructors who have come to bring the divine word to men, have, on one point at least, given an identical teaching.

All of them have taught us that the greatest truths are sterile unless they are transformed through us into useful actions. All have proclaimed the necessity of living their revelation in daily life. All have declared that they show us the path but that we must tread it ourselves; no being, however great, can do our work in our stead…..

It is indeed very necessary that each one of us should be an example to the world. For it is only by showing to men how an inner commerce with the eternal truths transforms disorder into harmony and suffering into peace, that we shall induce them to follow the way which will lead them towards liberation…..

There is, without doubt, an almost ineradicable difference between individuals, the one arising from their special role, their place, their status in the infinite hierarchy of beings; but whatever this role or status may be, within it each one can develop his own qualities to perfection, each one can and must aspire to gain the perfect purity, the perfect sincerity, the deep harmony which bring us into accord with the laws of order in the universe.

I knew an old sage who used to compare men to minerals that were more or less crude, more or less rich, but all containing gold. Let this ore undergo the purifying flames of spiritualisation and at the bottom of the crucible will be found an ingot which is more or less heavy, but always of pure gold.

We must therefore seek to release from its matrix the pure gold that is within us.

How many methods have been recommended for this!

They are all excellent, but each one applies to a special category of mentality and character, and each individual must find the one that best suits his temperament.

The Mother: CWM 2

All in us that is not wholly consecrated to the Divinity within is in the possession, by fragments, of the whole entirety of things that encompass us and act upon what we improperly call “ourselves”, whether through the intermediary of our senses or directly on the mind by suggestion.

The only way to become a conscious being, to be oneself, is to unite with the divine Self that is in all. For that, we must, by the aid of concentration, isolate ourselves from external influences.

When you are one with the Divinity within, you are one with all things in their depths. And it is through It and by It that you must enter into relation with them. You are then, but without attraction or repulsion, near to whatever is near to It and far from whatever is far.

Living among others you should always be a divine example, an occasion offered to them to understand and to enter on the path of the life divine. Nothing more: you should not even have the desire to make them progress; for that too would be something arbitrary.

Until you are definitively one with the Divinity within, the best way, in your relations with the outside, is to act according to the unanimous advice given by those who have themselves had the experience of this unity.

To be in a state of constant benevolence, with this as your rule, not to be troubled by anything and not to be the cause of trouble to others, not to inflict suffering upon them so far as possible.

8 June 1912

The Mother

I do not mean charity which is performed for the purpose of acquiring merit in the eyes of a personal God or to win eternal bliss.

This utterly base form is the worst of all bargainings and to call it charity would be to tarnish this name.

But I mean charity which is performed because one finds pleasure in it and which is still subject to all kinds of likes or dislikes, attractions or repulsions.

That kind of charity is very rarely completely free from the desire to meet with gratitude, and such a desire always atrophies the impartial clear-sightedness which is necessary to any action if it is to have its full value.

There is a wisdom in charity as everywhere, and it is to reduce waste to the minimum.

Thus to be truly charitable one must be impersonal.

And once more we see that all the lines of human progress converge on the same necessity: self-mastery, dying to oneself in order to be born into the new and true life.

To the extent that we outgrow the habit of referring everything to ourselves, we can exercise a truly effective charity, a charity one with love.

Besides, there is a height where all virtues meet in communion: love, goodness, compassion, forbearance, charity are all one and the same in their essence.

From this point of view, charity could be considered as the tangible and practical outer action determined by the application of the virtues of love.

For there is a force which can be distributed to all, always, provided that it is given in its most impersonal form: this is love, love which contains within itself light and life, that is, all the possibilities of intelligence, health, blossoming.

Yes, there is a sublime charity, one which rises from a happy heart, from a serene soul.

One who has won inner peace is a herald of deliverance wherever he goes, a bearer of hope and joy. Is not this what poor and suffering humanity needs above all things?

Yes, there are certain men whose thoughts are all love, who radiate love, and the mere presence of these individuals is a charity more active, more real than any other.

Though they utter no word and make no gesture, yet the sick are relieved, the tormented are soothed, the ignorant are enlightened, the wicked are appeased, those who suffer are consoled and all undergo this deep transformation which will open new horizons to them, enable them to take a step forward which no doubt will be decisive, on the infinite path of progress.

These individuals who, out of love, give themselves to all, who become the servants of all, are the living symbols of the supreme Charity.

The Mother [CWM 2]

For most people, charity consists of giving anything to anyone without even knowing whether this gift corresponds to a need.
Thus charity is made synonymous with sentimental weakness and irrational squandering.

Nothing is more contrary to the very essence of this virtue.

Indeed, to give someone a thing he has no need of is as great a lack of charity as to deny him what he needs.

And this applies to the things of the spirit as well as to those of the body.

By a faulty distribution of material possessions one can hasten the downfall of certain individuals by encouraging them to be lazy, instead of favouring their progress by inciting them to effort.

The same holds true for intelligence and love. To give someone a knowledge which is too strong for him, thoughts which he cannot assimilate, is to deprive him for long, if not for ever, of the possibility of thinking for himself.

In the same way, to impose on some people an affection, a love for which they feel no need, is to make them carry a burden which is often too heavy for their shoulders.

This error has two main causes to which all the others can be linked: ignorance and egoism.

In order to be sure that an act is beneficial one must know its immediate or distant consequences, and an act of charity is no exception to this law.

To want to do well is not enough, one must also know.

How much evil has been done in the world in the name of charity diverted from its true sense and completely warped in its results!

The Mother: CWM 2

To know how not to cut ourselves off from the great universal current, to be a link in the chain which must not be broken, this is the true science, the very key of charity.

Unfortunately there exists a very widespread error which is a serious obstacle to the practical application of this knowledge.

This error lies in the belief that a thing in the universe may be our own possession. Everything belongs to all, and to say or think, “This is mine”, is to create a separation, a division which does not exist in reality.

Everything belongs to all, even the substance of which we are made, a whirl of atoms in perpetual movement which momentarily constitutes our organism without abiding in it and which, tomorrow, will form another.

It is true that some people command great material possessions. But in order to be in accord with the universal law, they should consider themselves as trustees, stewards of these possessions. They ought to know that these riches are entrusted to them so that they may administer them for the best interests of all.

We have come a long way from the narrow conception of charity restricted to the giving of a little of what we have in excess to the unfortunate ones that life brings in our way! And what we say of material riches must be said of spiritual wealth also.

Those who say, “This idea is mine”, and who think they are very charitable in allowing others to profit from it, are senseless.

The world of ideas belongs to all; intellectual force is a universal force.

It is true that some people are more capable than others of entering into relation with this field of ideas and manifesting it through their conscious cerebrality. But this is nothing other than an additional responsibility for them: since they are in possession of this wealth, they are its stewards and must see that it is used for the good of the greatest number.

The Mother: CWM 2