Questions and Answers (1950-1951)

10 February 1951

"You must be able, if you are ready to follow the Divine order, to take up whatever work you are given, even a stupendous work, and leave it the next day with the same quietness with which you took it up and not feel that the responsibility is yours. There should be no attachment—to any object or any mode of life. You must be absolutely free."

Questions and Answers 1929 (14 April)

I would like someone to tell me what he understands by "be absolutely free", for it is a very important question. I shall tell you why.

Most people confuse liberty with licence. For the ordinary mind, to be free is to have the chance of committing every stupidity that one likes, without anybody intervening. I say one must be "absolutely free", but it is a very dangerous advice unless one understands the meaning of the words. Free from what?—free from attachments, evidently. It is exactly that. It is the story of the Buddha¹ who answers the young man expert in all the arts, "I am an expert in the art of self-control. If men congratulate me or praise me, it leaves me tranquil and indifferent. If they blame me, that leaves me equally tranquil and indifferent."

Try then to question yourself to see to what extent you are above all blame and praise. Not that you must feel so superior to others that what they say seems to you of no importance, it is not that. It is that you have become aware of the general state of ignorance, including yours, and when others believe that something is good, you know "It is not so good as that", and

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when they believe it is bad you can say, "It is not so bad as that." Everything is completely mixed up and finally nobody can judge anybody. Therefore you are completely indifferent to all praise and all blame. And the conclusion would be: so long as the divine consciousness in me or in one whom I have chosen as my Guru does not tell me "This is to be done", "This is not to be done", I am indifferent to what others may tell me. For I think that the divine presence in the one in whom I have put my trust is capable of knowing what is good and what is bad, what is to be done and what is not to be done.

And that is the best way of being free. Let your surrender to the Divine be entire and you will become completely free.

The only way of being truly free is to make your surrender to the Divine entire, without reservation, because then all that binds you, ties you down, chains you, falls away naturally from you and has no longer any importance. If someone comes and blames you, you may say, "On what authority does he blame me, does he know the supreme will?" And the same thing when you are congratulated. This is not to advise you not to profit by what comes to you from others—I have learnt throughout my life that even a little child can give you a lesson. Not that he is less ignorant than you but he is like a mirror which reflects the image of what you are; he may tell you something which is not true but also may show you something that you did not know. You can hence profit a great deal by it if you receive the lesson without any undesirable reaction.

Every hour of my life I have learnt that one can learn something; but I have never felt bound by the opinion of others, for I consider that there is only one truth in the world which can know something, and this is the Supreme Truth. Then one is quite free. And it is this freedom that I want of you—free from all attachment, all ignorance, all reaction; free from everything except a total surrender to the Divine. This is the way out from all responsibility towards the world. The Divine alone is responsible.

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It is not possible, is it, for the surrender to be total from the very beginning?

Generally, no. It needs time. But there are instantaneous conversions; to explain all that to you in detail would take too much time. You know perhaps that in all schools of initiation it used to be said that it takes thirty-five years to change one's character! So you must not expect the thing to be done in a minute.

If one is to be indifferent to everything, why are prizes given to the children?

You do not expect a schoolboy to be a yogi, do you? I have just said that it takes thirty-five years to attain that and to change one's character.

You see, individual, human authority, like the authority of a father of the family, of a teacher, of the head of a state, is a symbolic thing. They have no real authority but authority is given to them to enable them to fulfil a role in social life as it now is, that is to say, a social life founded upon falsehood and not at all on truth, for truth means unity and society is founded on division. There are people who work out their role, their function, their symbol more or less well—nobody is faultless, all is mixed in this world. But he who takes his role seriously, tries to fill it as honestly as possible, may receive inspirations which enable him to play his part a little more truly than an ordinary man. If the teacher who gives marks kept in mind that he was the representative of the divine truth, if he constantly took sufficient trouble to be in tune with the divine Will as much as this is possible for him, well, that could be very useful; for the ordinary teacher acts according to his personal preferences—what he does not like, what he likes, etc.—and he belongs to the general falsehood, but if at the time of giving marks, the teacher tries sincerely to put himself

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in harmony with a truth deeper than his small narrow consciousness, he may serve as an intermediary of this truth and, as such, help his students to become conscious of this truth within themselves.

This is precisely one of the things that I wanted to tell you. Education is a sacerdocy, teaching is a sacerdocy, and to be at the head of a State is a sacerdocy. Then, if the person who fulfils this role aspires to fulfil it in the highest and the most true way, the general condition of the world can become much better. Unfortunately, most people never think about this at all, they fill their role somehow—not to speak of the innumerable people who work only to earn money, but in this case their activity is altogether rotten, naturally. That was my very first basis in forming the Ashram: that the work done here be an offering to the Divine.

Instead of letting oneself go in the stream of one's nature, of one's mood, one must constantly keep in mind this kind of feeling that one is a representative of the Supreme Knowledge, the Supreme Truth, the Supreme Law, and that one must apply it in the most honest, the most sincere way one can; then one makes great progress oneself and can make others also progress. And besides, one will be respected, there will be no more indiscipline in the class, for there is in every human being something that recognises and bows down before true greatness; even the worst criminals are capable of admiring a noble and disinterested act. Therefore when children feel in a teacher, in a school master, this deep aspiration to act according to the truth, they listen to you with an obedience which you would not get if one day you were in a good mood and the next day you were not, which is disastrous for everybody.

If one needs thirty-five years to change one's character, how can one make, from now, a total surrender to the Divine?

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It may go quicker, you know! All depends on the way that one follows.

You remember, we spoke once of the attitude of the baby cat and that of the baby monkey.² If you agree to be like a docile baby cat (there are also baby cats which are very undisciplined, I have seen them), like a docile little child, this may go very fast. Note that it is very easy to say, "Choose the attitude of the baby cat", but it is not so easy to do. You must not believe that adopting the attitude of the baby cat lets you off from all personal effort. Because you are not a baby cat, human beings are not baby cats! There are in you innumerable elements which are accustomed to trusting only themselves, which want to do their own work, and it is much more difficult to control all these elements than to let oneself go in all circumstances. It is very difficult. First of all, there is always that wonderful work of the mind which likes so very much to observe, criticise, analyse, doubt, try to solve the problem, say, "Is it good thus?", "Would it not be better like that?", and so on. So that goes on and on, and where is the baby cat?... For the baby cat does not think! It is free from all this and hence it is much easier for it!

Whatever be the way you follow, personal effort is always necessary till the moment of identification. At that moment all effort drops from you like a worn-out robe, you are another person: what was impossible for you becomes not only possible but indispensable, you cannot do otherwise.

You must be attentive, silent, must await the inner inspiration, not do anything from external reactions, you must be moved by the light that comes from above, constantly, regularly, must act only under the inspiration of that light and nothing else. Never to think, never to question, never to ask "Should I do this or that?", but to know, to see, to hear. To act with

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an inner certitude without questioning and without doubting, because the decision does not come from you, it comes from above. Well, this may come very soon or one may have to wait perhaps a long time—that depends upon one's previous preparation, upon many things. Till then you must will and will with persistence, and above all never lose patience or courage. If necessary, repeat the same thing a thousand times, knowing that perhaps the thousandth time you will realise the result.

You are not all of a single piece. Your present body is often an accident. If you have within you a conscious soul which has influenced the formation of your body, you are infinitely better prepared than someone, a soul, which falls head foremost into a body without knowing where it is going; in this latter case much hard work is needed to lift up the consciousness which has thus fallen into obscurity. The inner preparation may come from previous lives or from the present life; or you have reached a turning-point in your integral growth and are in just the right relation with the circumstances necessary for the last step to be taken. But this does not mean that you have not lived a thousand times before reaching this turning-point.

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