Loretta reads Mother's Questions and Answers:1956-04-25

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Transcript of:
Mother's Questions and Answers: April 25, 1956
by Loretta, 2016 (54:38)
Listen on Auroville Radio →


Loretta reads Mother's Questions and Answers
April 25, 1956
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This class was held the day after the darshan day of April 24th, 1956. And this class is two days after the 23rd of April – the date that everyone was concerned with and thought that maybe the supermind would manifest. That would have been 23-4-56. But Mother told the students, in the other class, that it's only important if something happens. And of course she knew all the time, that the supramental had manifested on the last day of February.

And so far, Mother had not made any announcement that it manifested on February 29th, 1956. But the day before the class, April 24th, darshan day, she gave out this darshan message (which basically means to everybody):


24th April 1956.jpg

24th April 1956

“The manifestation of the Supramental upon earth is no more a promise but a living fact, a reality.
It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognise it.”[1]


So this was given in the morning for darshan. And on this day Mother gave out another message. There was a meditation in the meditation room for the ashramites, and Amal Kiran told the Ashram students that she distributed a message for the day. And this is what it said:


“[Lord, Thou] has willed and Thou dost execute:
A new Light shall break upon the earth.
A new world shall be born,
And the things that were promised shall be fulfilled.”[2]


This is something that Mother had already written. It's in her Prayers and Meditations; and you can read it on the date of September [25th], 1914. That's 42 years before the supramental manifestation.

And at that time, she had come to Pondicherry to meet Sri Aurobindo for the first time. And she was still here, but then she had to leave fairly quickly after this because the First World War broke. And her husband who was in the diplomatic service was asked to leave.

On the 24th of April, after Mother left the meditation hall – having given out this message – she went upstairs, and there were people up there in her rooms, and she called for the copies of all the people who were near her there. She took their copies, and, in her own hand, she changed the words that said it would happen in the future. And she turned it into something that showed that it happened in the present – her present at that time. And then she changed the first line, so it reads like this:


“Lord, Thou hast willed, and I execute:
A new light breaks upon the earth,
A new world is born.
The things that were promised are fulfilled.”[3]


And then later she wrote this in both French and English, and gave a new date. She dated it “1956, 29 February – 29 March”. And this is now what's printed in all the Ashram publications.


1956, 29 Feb - Lord, Thou hast willed.jpg


So it seems that at this point, two months later, Mother is now very gently but firmly giving out the news. She wrote another message, dated April 1956, and it says:


“To all those who aspire

Open yourself to the new Force. Let it do in you its work of Transformation.”[4]


And then, in the book of Words of the Mother where all these messages are kept, just below that is an undated message, but it's in the middle of these April 1956 messages. And it says:


“I am speaking of a supramental manifestation evident to all, even the most ignorant — as the human manifestation was evident to all when it happened.”[5]


And then there's even another one, also dated April 24th, 1956, and she wrote:


“Without care for time, without fear for space, surging out purified from the flames of the ordeal, we shall fly without stop towards the realisation of our goal, the supramental victory.”[6]


But you see, with all this, she never says that it already came; she never says the date, that it already came. I mean it's obvious that it already came. But she just treats it as something absolutely solid and there. No – as Mother called it – 'beat of drum'. Because we already know about Mother's New Year message from 1956, and what she said about it to the class. On January 4th of '56, someone asked her what it meant. And we remember, the message said:


1956

“The greatest victories are the least noisy.
The manifestation of a new world is not proclaimed by beat of drum.”[7]


And then she said that simply what she meant to say is:

“It is better not to speak about it, don’t make a lot of noise about it, because that doesn’t help. Let things happen in accordance with a deeper law, without being bewildered like one who does not understand anything and just looks on.”[8]

And then she says:

“And above all, above all, don’t come and say, 'You know, it will be like this.' Because that is what makes the thing most difficult”[9]

So, when we look back, it's clear that Mother is not going to give them actual details. But almost two months later, she tells them, “Well, people, it's done.” And it took four years before Mother publicly gave out her actual experience of February 29th of '56. It was on the first anniversary of the manifestation: February 29th, 1960.

And it is interesting to see that people got that message – that the manifestation had happened – the day before this class. And some of the older ashramites got a changed message as well, in Mother's own hand. But nobody asks Mother a single question about it, in this class.

The people who were in the Ashram in the earlier days were drawn there by something in their being. And these were among the first people to want to receive the light and force which Mother had, which Sri Aurobindo had, and which Mother used to work on their beings – to make them able to receive more of the new force. And it was something that was absolutely new, in the evolution of earth and man.

These people were all different kinds of people. They were a broad selection of different kinds of people. Not all of them were intellectual; not all of them were interested in understanding in that way. And, people are like that. Some people are more physical; some more mental; some more emotional. It was the very same thing in the early days of Auroville. All kinds of different people, from different ages, different backgrounds, different walks of life – different. All kinds of different people came from all over the world. And most early Aurovilians didn't even have any background in Indian philosophy – and that's something that most of the Indians who came to the Ashram did have.

They had no idea of what Indian spirituality really was; no history. We all tried to really understand what these new ideas were. Tried to understand what Mother was talking about; what Sri Aurobindo was talking about. But here too, it was that something inside us that responded to Mother, to Sri Aurobindo, to where we were, and to what was all around us.

Everybody wanted a new and better world; but of course people can only want what we carry in our own dreams of the way things should be. So something that's never been there is not even in our imaginations yet.

Anyway, it is the same today. Everyone begins from where they are; and everyone goes forward using the capacities and abilities that they have. And understanding grows and changes according to the person – according to the strength of their will, the strength of their aspiration.

But one thing is sure: the response from the Divine is always there. Always waiting for us. And we do somehow receive – and I think the Divine gives us all we can handle at the moment.

So we see in the class which questions the students ask; and how Mother is still very carefully and gently guiding them, according to where they are in their thinking and their development – according to what they need to understand. And the class is full of Mother's wise and loving teachings. She speaks so simply and so clearly; so gently and so lovingly. Everything is really understandable.

In the class, she talks about the limited human conception of God. And she speaks of the true reason for earthly existence. And she speaks about what our relationship with the Divine should be. She mentions particularly how people are always disappointed by human relationships, and finally – after much disappointment – they finally seek from the Divine. And she gently hints that perhaps we could all start a little earlier (!), and not wait so long.

The original tape will play right after the English translation. And we can hear from Mother's voice on the tape that she's probably kind of tired. The day before, she gave this darshan to countless hundreds of people. And she just sat in a chair in the first of Sri Aurobindo's rooms, and everybody walked in front of her: ashramites, students, visitors. And she gave out of – what she gives out of (how can we really say) – she gave to everyone what they needed at the darshan. Which is the same experience that people still have today. And she also gave out the darshan message.

So it was a pretty full day for Mother (even though her days were always pretty full). She was 78 years old in 1956. She did this darshan on her own, sitting in the chair, four times a year, every darshan day, for twelve years: from 1951 through 1962.

So here we are; it's the 25th of April of 1956. Yesterday, we all had Mother's darshan; we got this message. We're sitting in the class. And a girl says...


25 April 1956[10]



(The Synthesis of Yoga, Part I, Chapter IV:
“The Sacrifice, the Triune Path and the Lord of the Sacrifice”)

Ch.4 The Sacrifice, the Triune Path and the Lord of the Sacrifice.jpg
PDF (28 pages)


“Beyond the limited human conception of God, he will pass to the one divine Eternal....”[11]

What man calls God is a limited consciousness of God, not the full consciousness of God; so he will go beyond this limited consciousness of God and towards the true Divine.

Sri Aurobindo means that man has a limited knowledge, a limited consciousness and perception and experience of God, not the full experience of the Divine, and that he must pass beyond this knowledge and perception in order to go to the vaster and truer perception.

Sweet Mother, the justification of earthly existence...

Yes, the justification of earthly existence is that one is on earth to realise the Divine.

Without this reason earthly life would be a monstrosity.

(Silence)

If there were not this supreme reason, of rediscovering the Divine and becoming Him, manifesting Him, realising Him externally, earthly life as it is would be something monstrous.

Naturally, the more people are unconscious, the less do they understand this, for they do not objectify, they live mechanically, according to habit, without even objectifying or being aware of their way of living. And as the consciousness grows, they realise the kind of monstrous hell life is — life as it is.

And it is only when one becomes conscious of that towards which this life leads, that one can accept it and understand it. It is only this purpose of life which makes it acceptable.

Without that it would truly be a frightful monstrosity.

Sweet Mother, what is a “divine pleasure”?
[“A Bliss has invaded him and shown that it can make suffering and sorrow impossible and turn pain itself into divine pleasure.”[12]]

It is the pleasure of the Divine.

How...?

What do you want me to tell you, child? You must live it and then you will know what it is.

It is what is called Ananda in Sanskrit. And we have often said before that to know this Ananda, one must first have completely renounced all human pleasures, to begin with, for so long as a human pleasure delights you, you are not in the right state to know the Ananda.

It may come to you and you will not even be aware of it.

“A spiritual Truth and Right have convicted the good and evil of this world of imperfection or of falsehood and unveiled a supreme good.... But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, a Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his soul’s Beloved and Lover.”[13]
Can the Godhead be all these things at once for anybody?

Yes, and many more.

This is only a very brief description!

But here too, if one wants to have this experience, one must not seek in life and among men for these relationships, because if one seeks them in the ordinary life, as ordinary relationships, one becomes incapable of feeling them exactly as the Divine can give them. And usually, most people, even those who have a living soul, seek these relations with the Divine only after they have had the most bitter and disappointing experiences in their search for human relationships.

This makes them lose much time and wastes a lot of energy. And usually, they are already quite worn out and spent when they reach the state in which they are capable of having these relations in all their splendour with the divine Presence.

That means much time lost and much wastage of energy; but it would seem that very few people can go straight avoiding all these roundabout ways. Mostly, when they are told that there is a divine Joy and a divine Plenitude which far surpass all they can imagine in ordinary life, they don’t believe it; and to believe it they must have, as I said, gone through a painful experience of all that is false, deceptive and disappointing in ordinary relationships.

It is said that example is the best teacher, but in fact there are very few who care to follow an example — especially when the examples are a little too far beyond them. They all want to have their own experience; they have the right to it, but that makes the path interminable.

Sweet Mother, if one needs something, like a mother’s affection or some help, how can one feel it in the Divine, according to one’s need?

What exactly do you want to say?

If, for example, one wants to know something or one needs guidance, or something else, how can one have it from the Divine, according to one’s need?

By asking the Divine for it. If you do not ask Him, how can you have it?

If you turn to the Divine and have full trust and ask Him, you will get what you need — not necessarily what you imagine you need; but the true thing you need, you will get. But you must ask Him for it.

You must make the experiment sincerely; you must not endeavour to get it by all sorts of external means and then expect the Divine to give it to you, without even having asked Him. Indeed, when you want somebody to give you something, you ask him for it, don’t you? And why do you expect the Divine to give it to you without your having asked Him for it?

In the ordinary consciousness the movement is just the opposite. You assume something, saying, “I need this, I need this relationship, I need this affection, I need this knowledge, etc. Well, the Divine ought to give it to me, otherwise He is not the Divine.” That is to say, you reverse the problem completely.

First of all, you say, “I need.” Do you know whether you truly need it or whether it is only an impression you have or a desire or quite an ignorant movement? First point: you know nothing about it.

Second point: it is precisely your own will you want to impose upon the Divine, telling Him, “I need this.” And then you don’t even ask Him for it: “Give it to me.” You say, “I need it. Therefore, since I need it, it must come to me, quite naturally, spontaneously; it’s the Divine’s job to give me all that I need.”

But if it so happens that truly you don’t know what you need and it is merely an illusion and not a truth and that, into the bargain, you ask it from life around you and don’t turn to the Divine, don’t create any relationship between yourself and Him, don’t think of Him or turn to Him with at least some sincerity in your attitude, then, as you ask nothing from Him, there is no reason for Him to give you anything.

But if you ask Him, as He is the Divine He knows a little better than you what you need; He will give you what you need.

Or else, if you insist and want to impose your own will, He may give you what you want in order to enlighten you and make you conscious of your mistake, that it was truly not the thing you needed. And then you begin to protest — I don’t mean you personally, I am speaking of all human beings — and you say, “Why has the Divine given me something which harms me?” — completely forgetting that it was you who asked for it!

In both cases you protest all the same. If He gives you what you ask and then that brings you more harm than good, you protest. And again, if He doesn’t give it, you also protest: “What! I told Him I needed it and He doesn’t give it to me.”

In both cases you protest, and the poor Divine is accused.

Only, if instead of all that, you simply have an aspiration within you, an urge, an intense ardent need to find That, which you conceive more or less clearly to be the Truth of your being, the Source of all things, the supreme Good, the Answer to all we desire, the Solution to all problems; if there is this intense need in you and you aspire to realise it, you won’t any longer say to the Divine, “Give me this, give me that”, or, “I need this, I must have that.” You will tell Him, “Do what is necessary for me and lead me to the Truth of my being. Give me what Thou in Thy supreme Wisdom seest as the thing I need.”

And then you are sure of not being mistaken, and He will not give you something which harms you.

There is a still higher step, but it’s a little more difficult to begin with that.

But the first one is already a much truer approach than that of telling the Divine, “I need this. Give it to me.” For indeed, very few people really know what they need — very few. And the proof of it is that they are always in pursuit of the fulfilment of their desires, all their effort is bent upon that, and each time one of their desires is fulfilled, they are disappointed. And they pass on to another.

And after much seeking, making many mistakes, suffering a good deal and being very disappointed, then, sometimes, one begins to grow wise and wonders if there isn’t a way out of all this, that is to say, a way to come out of one’s own ignorance.

And it is then, at that moment that one can do this (Mother opens her arms): “Here I am, take me and lead me along the true path.”

Then all begins to go well.


Le 25 avril 1956[14]



« Par-delà la conception humaine limitée de Dieu, il [le chercheur] passera à l’éternel Un divin... »

Ce que l’homme appelle Dieu est une conscience limitée de Dieu, mais pas la pleine conscience de Dieu ; alors il dépassera cette conscience limitée de Dieu pour aller vers le Divin véritable.

Sri Aurobindo veut dire que l’homme a une connaissance, une conscience, une perception, une expérience limitées de Dieu, pas la pleine expérience du Divin, et qu’il doit dépasser cette connaissance et cette perception pour aller vers la perception plus vaste et plus vraie.

Douce Mère, la justification de l’existence terrestre...

Oui, la justification de l’existence terrestre, c’est que l’on est sur la terre pour réaliser le Divin.

Sans cette raison-là, la vie terrestre serait une monstruosité.

(silence)

S’il n’y avait pas cette suprême raison de redécouvrir le Divin, et de Le devenir, de Le manifester, de Le réaliser extérieurement, la vie terrestre telle qu’elle est serait une chose monstrueuse.

Naturellement, plus les gens sont inconscients, moins ils s’en aperçoivent, parce qu’ils n’objectivent pas, ils vivent mécaniquement, avec le sens de l’habitude, sans même s’apercevoir ni objectiver ce qu’ils vivent. Et à mesure que la conscience croît, on s’aperçoit de l’espèce d’enfer monstrueux qu’est la vie telle qu’elle est.

Et c’est seulement quand on devient conscient de ce vers quoi mène cette vie, qu’on peut l’accepter et la comprendre. C’est seulement cette raison d’être de l’existence qui fait qu’elle est acceptable.

Sans elle, ce serait vraiment une monstruosité effroyable.

Douce Mère, qu’est‑ce qu’un « plaisir divin » ?

C’est le plaisir du Divin.

Comment ?

Qu’est‑ce que tu veux que je te dise ! Il faut le vivre et alors tu sauras ce que c’est.

C’est ce qu’en sanskrit on appelle Ânanda. Et nous avons dit déjà plusieurs fois que pour connaître l’Ânanda, il faut d’abord avoir renoncé complètement à tous les plaisirs humains, pour commencer, parce que, tant qu’un plaisir humain est plaisant pour vous, vous n’êtes pas en condition de connaître l’Ânanda.

Il peut venir à vous et vous ne vous en apercevez même pas.

« Une Vérité et une Perfection spirituelles ont convaincu d’imperfection ou de mensonge le bien et le mal de ce monde et ont révélé un Bien suprême [...] Mais derrière toutes ces choses et en elles, il [le chercheur] a senti une Divinité qui est toutes ces choses, le Porteur de lumière, le Guide et Connaisseur de tout, le Maître de la Force et le Donneur de Béatitude, l’Ami, l’Aide, le Père, la Mère, le Compagnon dans le jeu cosmique, le Maître absolu de son être, l’Amant et l’Aimé de son âme. »
Est‑ce que pour une personne la Divinité peut être toutes ces choses ensemble ?

Oui, et beaucoup d’autres.

C’est seulement une toute petite description !

Mais là encore, si l’on veut avoir cette expérience, il ne faut plus chercher dans la vie et parmi les hommes à avoir ces relations-là, parce que, si on les cherche dans la vie ordinaire, avec les relations ordinaires, on se met dans l’incapacité de les sentir telles que le Divin peut les donner. Et généralement, la majorité des gens, même de ceux qui ont une âme vivante, ne cherchent à avoir ces relations avec le Divin que quand ils ont eu les expériences les plus amères et les plus décevantes dans leur recherche des relations de la vie humaine.

Cela leur fait perdre beaucoup de temps, ça gaspille beaucoup d’énergie. Et généralement, ils arrivent déjà très usés, très épuisés, à l’état où ils deviennent capables d’avoir ces relations dans toute leur splendeur avec la Présence divine.

Cela fait beaucoup de temps perdu et beaucoup d’énergie gaspillée ; mais il semblerait qu’il y a très peu de gens qui peuvent aller sans faire tous ces détours. La plupart du temps, quand on leur dit qu’il y a une Joie divine et une Plénitude divine qui dépassent tout ce qu’ils peuvent imaginer dans la vie ordinaire, ils ne le croient pas ; et pour le croire il faut, comme je dis, qu’ils aient eu une expérience douloureuse de tout ce qu’il y a de faux, de trompeur et de décevant dans les relations ordinaires.

On dit que l’exemple est le meilleur éducateur, mais en fait, il y a très peu de gens qui se soucient de suivre un exemple — surtout quand les exemples les dépassent un peu trop. Ils veulent tous faire leur propre expérience ; ils en ont le droit, mais cela rend le chemin interminable.

Douce Mère, si on a besoin d’une de ces choses, comme l’affection de la mère, ou une aide, comment est‑ce qu’on peut la sentir dans la Divinité, selon notre besoin ?

Qu’est‑ce que tu veux dire exactement ?

Si, par exemple, on veut savoir quelque chose, ou on a besoin d’être guidé, ou quelque chose, comment est‑ce qu’on peut l’avoir de la Divinité, selon notre besoin ?

En le demandant à la Divinité. Si tu ne Lui demandes pas, comment peux-tu l’avoir ?

Si tu te tournes vers la Divinité et que tu aies pleine confiance, et que tu Lui demandes, tu auras ce dont tu as besoin — pas nécessairement ce que tu t’imagines avoir besoin ; mais la vraie chose dont tu as besoin, tu l’auras. Mais il faut le Lui demander.

Il faut faire l’expérience sincèrement ; il ne faut pas chercher à l’avoir par toutes sortes de moyens extérieurs, puis s’attendre à ce que ce soit le Divin qui vous le donne, sans même le Lui avoir demandé. Au fond, quand tu veux que quelqu’un te donne quelque chose, tu le lui demandes, n’est‑ce pas. Et pourquoi t’attends-tu à ce que le Divin te le donne sans le Lui avoir demandé ?

Dans la conscience ordinaire, le mouvement est juste à l’opposé. On postule une chose, on dit : « J’ai besoin de ceci, j’ai besoin de cette relation, j’ai besoin de cette affection, j’ai besoin de cette connaissance, etc. Eh bien, le Divin doit me le donner, autrement ce n’est pas le Divin. » C’est-à-dire que vous renversez complètement le problème.

Première chose, tu dis : « J’ai besoin. » Est‑ce que tu sais si vraiment tu as besoin, ou si c’est seulement une impression que tu as, ou un désir, ou un mouvement tout à fait ignorant ? Premier point : tu n’en sais rien.

Second point : justement, c’est ta propre volonté que tu veux imposer au Divin en Lui disant « j’ai besoin de ça ». Et puis tu ne Lui demandes même pas : « Donne-le-moi », tu dis : « J’en ai besoin. Par conséquent, puisque j’en ai besoin, ça doit me venir, tout naturellement, spontanément ; la besogne du Divin, c’est de me donner tout ce dont j’ai besoin. »

Mais s’il se trouve que tu ne sais pas vraiment ce dont tu as besoin et que ce soit simplement une illusion et pas une vérité et, par-dessus le marché, que tu le demandes à la vie tout autour et que tu ne t’adresses pas au Divin, que tu ne crées aucune relation entre toi et Lui, que tu ne penses pas à Lui ou que tu ne te tournes pas vers Lui avec au moins une certaine sincérité dans l’attitude, alors, comme tu ne Lui demandes rien, il n’y a aucune raison pour qu’Il te donne quelque chose.

Mais si tu Lui demandes, comme c’est le Divin, Il sait un peu mieux que toi ce dont tu as besoin ; Il te donnera ce dont tu as besoin.

Ou bien, si tu insistes et veux imposer ta volonté, il se peut qu’Il te donne ce que tu veux, pour t’éclairer et pour que tu t’aperçoives que tu t’es trompée, que ce n’était pas vraiment la chose dont tu avais besoin. Et alors, tu commences à protester (je ne dis pas toi personnellement, je dis tous les êtres humains) et tu dis : « Pourquoi est‑ce que le Divin m’a donné quelque chose qui me fait du mal ? » — oubliant totalement que c’est toi qui l’avais demandé !

Dans les deux cas, tu protestes toujours. S’Il te donne ce que tu demandes et puis que cela te fasse plus de mal que de bien, tu protestes. Et puis s’Il ne te le donne pas, tu protestes aussi : « Comment ! je Lui ai dit que j’en avais besoin et Il ne me le donne pas ! »

Dans les deux cas, toi, tu protestes, et le pauvre Divin est accusé.

Seulement, si au lieu de tout cela tu as en toi simplement une aspiration, un élan, un besoin intense, ardent de trouver Ça, que tu conçois plus ou moins bien comme étant la Vérité de ton être, la Source de toutes choses, le Bien suprême, la Réponse à tout ce que nous désirons, la Solution de tous les problèmes ; s’il y a en toi ce besoin intense et que tu aspires à sa réalisation, tu ne diras plus au Divin : « Donne-moi ceci, donne-moi cela », ou : « J’ai besoin de ceci, il me faut cela. » Tu lui diras : « Fais pour moi ce qu’il faut et conduis-moi vers la Vérité de mon être. Donne-moi ce que, dans Ta Sagesse suprême, Tu vois comme la chose qu’il me faut. »

Et alors là, tu es sûre de ne pas te tromper, et Il ne te donnera pas quelque chose qui te fera du mal.

Il y a un pas encore plus haut, mais ça, c’est un petit peu plus difficile pour commencer.

Mais celui-là est déjà une approche beaucoup plus vraie que celle qui consiste à dire au Divin : « J’ai besoin de ça, donnele-moi. » Parce que, au fond, il y a très peu de gens qui savent vraiment ce dont ils ont besoin — très peu. Et la preuve en est qu’ils sont toujours à poursuivre la réalisation de leurs désirs, tout leur effort tend vers cela, et que, chaque fois qu’un de leurs désirs est réalisé, ils sont déçus. Et ils passent à un autre.

Et après avoir beaucoup cherché, s’être beaucoup trompé, avoir plus ou moins souffert, et être très désappointé, alors, quelquefois, on commence à être sage et on se demande s’il n’y a pas une façon d’en sortir, c’est-à-dire de sortir de sa propre ignorance.

Et alors, c’est le moment où l’on peut faire comme ça : (Mère ouvre les bras) « Me voilà, prends-moi et conduis-moi sur le vrai chemin. »

Alors ça commence à aller bien.




  1. Words of the Mother – III, p.96
  2. Prayers and Meditations, p.252
  3. Words of the Mother - III, p.95
  4. Ibid., p.96
  5. Ibid.
  6. Ibid., p.97
  7. Ibid., p.171
  8. Questions and Answers 1956, p.13
  9. Ibid.
  10. Ibid., p.119
  11. The Synthesis of Yoga, p.130
  12. Ibid., p.128
  13. Ibid., p.129
  14. Entretiens 1956, p.135