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.
Long is the night for one who sleeps not; long is the road for one who is weary; long is the cycle of births for the fool who knows not the true law.
If a man cannot find a companion who is his superior or even his equal, he should resolutely follow a solitary path; for no good can come from companionship with a fool.
The fool torments himself by thinking, "This son is mine, this wealth is mine." How can he possess sons and riches, who does not possess himself?
The fool who recognises his foolishness is at least wise in that. But the fool who thinks he is intelligent, is a fool indeed.
Even if the fool serves an intelligent man throughout his life, he will nevertheless remain ignorant of the truth, just as the spoon knows not the taste of the soup.
If an intelligent man serves a wise man, if only for a moment, he will quickly understand the truth, just as the tongue instantly perceives the savour of the soup.
The fools, those who are ignorant, have no worse enemies than themselves; bitter is the fruit they gather from their evil actions.
The evil action which one repents later brings only regrets and the fruit one reaps will be tears and lamentations.
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The good action one does not need to repent later brings no regret and the fruit one reaps will be contentment and satisfaction.
As long as the evil action has not borne its fruits, the fool imagines that it is as sweet as honey. But when this action bears its fruits, he reaps only suffering.
Though month after month the fool takes his food with the tip of a blade of Kusa grass,1 he is not for all that worth a sixteenth part of one who has understood the truth.
An evil action does not yield its fruits immediately, just as milk does not at once turn sour; but like a fire covered with ashes, even so smoulders the evil action.
Whatever vain knowledge a fool may have been able to acquire, it leads him only to his ruin, for it breaks his head and destroys his worthier nature.
The foolish monk thirsts after reputation, and a high rank among the Bhikkhus, after authority in the monastery and veneration from ordinary men.
"Let ordinary men and holy ones esteem highly what I have done; let them obey me!" This is the longing of the fool, whose pride increases more and more.
One path leads to earthly gain and quite another leads to Nirvana. Knowing this, the Bhikkhu, the disciple of the Perfectly Enlightened One, longs no more for honour, but rather cultivates solitude.
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This seems to point directly to hypocrites who take up the external forms and appearances of wisdom but in their hearts keep all the desires, ambitions, the need for show, and live to satisfy this ambition and these desires instead of living for the only thing that is worth living for: attainment of the true consciousness, integral self-giving to the Divine, the peace, the light and the delight that come from the true wisdom and self-forgetfulness.
One could easily replace throughout this text the word fool by the word ego. One who lives in his ego, for his ego, in the hope of satisfying his ego is a fool. Unless you transcend ego, unless you reach a state of consciousness in which ego has no reason for existing, you cannot hope to attain the goal.
The ego seems to have been indispensable at one time for the formation of the individual consciousness, but with the ego were born all the obstacles, sufferings, difficulties, all that now appears to us as adverse and anti-divine forces. But these forces themselves were a necessity for attaining an inner purification and the liberation from ego. The ego is at once the result of their action and the cause of their prolongation. When the ego disappears, the adverse forces will also disappear, having no longer any reason for their existence in the world.
With the inner liberation, with a total sincerity and perfect purity, all suffering will disappear, because it will no longer be necessary for the progress of the consciousness towards its final goal.
Wisdom, then, consists in working energetically at the inner transformation so that you may emerge victorious from a struggle which will have borne its fruits but will no longer have any need to exist.
14 March 1958
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