Collected Works of Nolini Kanta Gupta - Vol. 3

To be sincere and to be candid are not the same thing. To be candid means a simplicity based, in a large measure, upon an ignorance of things. A child is candid, because he is simple and ignorant and hides nothing; he is incapable of it and has no will to deceive anyone. But sincerity is different.

Sincerity is a most difficult thing to have, but it is also the most effective of things. If you have sincerity, you are sure of victory. But it must be true sincerity. Sincerity means that all the elements of your being, all its movements, each and every one, from the most spiritual to the most physical, from the inmost to the outermost, from the top-most to the bottom-most, all parts, severally and wholly and equally are turned to the Divine,' they ask for nothing else than the Divine, they live for and by the Divine.

And it is not an easy thing. To be sincere in a part, to be sincere on the whole, to be sincere at moments is easy enough; everybody can have or achieve that much. It is within the capacity of any human being with normal good will, to be sincere in his psychic movements, even if these are rare. But to be sincere in every cell of your physical body is a still rarer and arduous achievement. To make the body cells so one-pointed that they too feel they cannot live but for the Divine and in and through the Divine. That is true sincerity and that is what you must have.

First you must observe that there is not a day in your life, not an hour, not even a minute when you have not got to rectify or intensify your sincerity. I do not say that you deceive the Divine. None can deceive the divine, not even the greatest of the Asuras. When you have understood that, still then you will always find moments in your everyday life when you try

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to deceive yourself. Almost automatically you bring forward reasons in favour of whatever you do. I do not speak of grosser things as when you have quarrelled with a person, for example, and in your anger throw the whole blame upon him. I knew a child who gave a good blow to the door, because it thought the door was at fault. It is always the other party who is in the wrong. But even when you have passed beyond this baby stage, when you are supposed to be a little more reasonable, you do the stupidest of things and produce reasons in self-justification. The real test of sincerity, the very minimum of true sincerity lies here; in your reaction to a given situation whether you can take automatically the right attitude and do exactly the thing to be done. When, for example, one speaks angrily to you, do you catch the contagion and become angry on your side also or are you able to maintain an unshakable calm and lucidity, see the other man's point or behave as one should?

This is, I say, the very beginning of sincerity, its rudiments. And if you look into yourself with keener eyes, you will discover thousands of insincerities, more subtle, none the less seizable. Try to be sincere, occasions will multiply when you catch yourself insincere: you will know how difficult a thing it is. You say you belong to the Divine, to the Divine alone and to nothing or to nobody else; "it is the Divine who moves me and does everything in me." And then you do whatever pleases you; you use the Divine as a cloak to cover your indulgence of desires and passions. This also is a gross insincerity and it should not be difficult for you to detect it. Although this is a very common deception, more perhaps to deceive others than to deceive oneself. The mind catches hold of an idea, "all this is Brahman," "I am Brahman", – and you believe or pretend to believe that you have realised it and you can do nothing wrong. There are, however, subtler movements of insincerity or want of sincerity, even when you have not put on the divine cloak as the cover for your lapses. Even when you think you are sincere there may be movements which are not quite straight, behind which, if you probe unflinchingly, you will find lurking something undesirable. Look to the little movements, thoughts, sensations and impulses, that crowd the margin of your daily life; how many of them are solely turned to the Divine, how many of them are fired with an

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aspiration towards something higher? You should consider yourself fortunate if you find a few of the kind.

When I say that if you are sincere you are sure of victory, I mean that kind of sincerity, whole and undivided: the pure flame that burns like an offering, the intense joy of existing for the Divine alone where nothing else exists, nothing has any meaning or reason for existence but in the Divine. Nothing has value or interest if it is not this call, this aspiration, this opening to the supreme truth; all this that we call the Divine. You must serve the only reason for which the universe exists: take it away, all disappears.

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