Early collections of conversations by The Mother and her oral commentaries on the 'Dhammapada'.
This volume includes two early collections of conversations by the Mother and her oral commentaries on the 'Dhammapada'. The conversations were spoken in English; the commentaries were spoken in French and appear here in English translation.
Will you say something to us about Yoga?
What do you want the Yoga for? To get power? To attain to peace and calm? To serve humanity?
None of these motives is sufficient to show that you are meant for the Path.
The question you are to answer is this: Do you want the Yoga for the sake of the Divine? Is the Divine the supreme fact of your life, so much so that it is simply impossible for you to do without it? Do you feel that your very raison d'être is the Divine and without it there is no meaning in your existence? If so, then only can it be said that you have a call for the Path.
This is the first thing necessary—aspiration for the Divine.
The next thing you have to do is to tend it, to keep it always alert and awake and living. And for that what is required is concentration—concentration upon the Divine with a view to an integral and absolute consecration to its Will and Purpose.
Concentrate in the heart. Enter into it; go within and deep and far, as far as you can. Gather all the strings of your consciousness that are spread abroad, roll them up and take a plunge and sink down.
A fire is burning there, in the deep quietude of the heart. It is the divinity in you—your true being. Hear its voice, follow its dictates.
There are other centres of concentration, for example, one above the crown and another between the eye-brows. Each has its own efficacy and will give you a particular result. But the central being lies in the heart and from the heart proceed all central movements—all dynamism and urge for transformation and power of realisation.
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What is one to do to prepare oneself for the Yoga?
To be conscious, first of all. We are conscious of only an insignificant portion of our being; for the most part we are unconscious. It is this unconsciousness that keeps us down to our unregenerate nature and prevents change and transformation in it. It is through unconsciousness that the undivine forces enter into us and make us their slaves. You are to be conscious of yourself, you must awake to your nature and movements, you must know why and how you do things or feel or think them; you must understand your motives and impulses, the forces, hidden and apparent, that move you; in fact, you must, as it were, take to pieces the entire machinery of your being. Once you are conscious, it means that you can distinguish and sift things, you can see which are the forces that pull you down and which help you on. And when you know the right from the wrong, the true from the false, the divine from the undivine, you are to act strictly up to your knowledge; that is to say, resolutely reject one and accept the other. The duality will present itself at every step and at every step you will have to make your choice. You will have to be patient and persistent and vigilant—"sleepless", as the adepts say; you must always refuse to give any chance whatever to the undivine against the divine.
Is the Yoga for the sake of humanity?
No, it is for the sake of Divinity. It is not the welfare of humanity that we seek but the manifestation of the Divine. We are here to work out the Divine Will, more truly, to be worked upon by the Divine Will so that we may be its instruments for the progressive incorporation of the Supreme and the establishment of His reign upon earth. Only that portion of humanity which will respond to the Divine Call shall receive its Grace.
Whether humanity as a whole will be benefited, if not directly, at least, in an indirect way, will depend upon the condition
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of humanity itself. If one is to judge from the present conditions, there is not much hope. What is the attitude today of the average man—the representative humanity? Does he not rise in anger and revolt directly he meets something that partakes of the genuinely divine? Does he not feel that the Divine means the destruction of his cherished possessions? Is he not continually yelling out the most categorical negative to everything that the Divine intends and wills? Humanity will have to change much before it can hope to gain anything by the advent of the Divine.
How is that we have met?
We have all met in previous lives. Otherwise we would not have come together in this life. We are of one family and have worked through ages for the victory of the Divine and its manifestation upon earth.
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