Difference between revisions of "Sincerity"

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==See also==
==See also==
*[[Divine influence]]
*[[Divine influence]]

Latest revision as of 11:39, 29 August 2019

“We are not seeking fame or reputation; we want to prepare ourselves for a Divine manifestation. That is why we can boldly say: It is better to be than to seem. We need not appear to be good if our sincerity is perfect. And by perfect sincerity we mean that all our thoughts, feelings, sensations and actions should express nothing but the central Truth of our being.”[1]

“Sincerity is perhaps the most difficult of all things and perhaps it is also the most effective.
         If you have perfect sincerity, you are sure of victory. It is infinitely difficult. Sincerity consists in making all the elements of the being, all the movements (whether outer or inner), all the parts of the being, all of them, have one single will to belong to the Divine, to live only for the Divine, to will only what the Divine wills, to express only the divine Will, to have no other source of energy than that of the Divine.
         And you find that there is not a day, not an hour, not a minute when you do not need to intensify, rectify your sincerity — a total refusal to deceive the Divine. The first thing is not to deceive oneself. One knows one cannot deceive the Divine; even the cleverest of the Asuras cannot deceive the Divine. But even when one has understood that, one sees that quite often in one’s life, in the course of the day, one tries to deceive oneself without even knowing it, spontaneously and almost automatically. One always gives favourable explanations for all that one does, for one’s words, for one’s acts. That is what happens first. I am not speaking of obvious things like quarrelling and saying, “It is the other one’s fault”, I am speaking of the very tiny things of daily life.
         I know a child who knocked against a door and he gave a good kick to the door! It is the same thing.”[2]

“Do you know what perfect sincerity is?...
         Never to try to deceive oneself, never let any part of the being try to find out a way of convincing the others, never to explain favourably what one does in order to have an excuse for what one wants to do, never to close one’s eyes when something is unpleasant, never to let anything pass, telling oneself, “That is not important, next time it will be better.”
         Oh! It is very difficult. Just try for one hour and you will see how very difficult it is. Only one hour, to be totally, absolutely sincere. To let nothing pass. That is, all one does, all one feels, all one thinks, all one wants, is exclusively the Divine.
         “I want nothing but the Divine, I think of nothing but the Divine, I do nothing but what will lead me to the Divine, I love nothing but the Divine.”
         Try — try, just to see, try for half an hour, you will see how difficult it is! And during that time take great care that there isn’t a part of the vital or a part of the mind or a part of the physical being nicely hidden there, at the back, so that you don’t see it (Mother hides her hands behind her back) and don’t notice that it is not collaborating — sitting quietly there so that you don’t unearth it... it says nothing, but it does not change, it hides itself. How many such parts! How many parts hide themselves! You put them in your pocket because you don’t want to see them or else they get behind your back and sit there well-hidden, right in the middle of your back, so as not to be seen. When you go there with your torch — your torch of sincerity — you ferret out all the corners, everywhere, all the small corners which do not consent, the things which say “No” or those which do not move: “I am not going to budge. I am glued to this place of mine and nothing will make me move.”... You have a torch there with you, and you flash it upon the thing, upon everything. You will see there are many of them there, behind your back, well stuck.
         Try, just for an hour, try!”[3]

See also