Teaching and Practice – Mother

It is not enough to know, you must practise.

It is not enough to pretend, you must be.

 15 November 1940

On the path of Truth, in order to know more you must put into practice what you already know.

A little bit of sincere practice  is worth much more than a lot of written or spoken words.

 July 1953

A drop of practice is better than an ocean of theories, advices and good resolutions.

1968

Speak less, act more.

Talk little, be true, act sincerely.

 

 29 July 1970

One speaks a great deal about this teaching but one does not follow it.

People who do not live what they think are useless.

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Desires, Impulses and Self-Control – Mother

Beware of what pulls you downward. Do not yield to any lower instinct. Keep intact your aspiration for the Divine.

Yielding to desires is not the way of getting rid of them. There is no end to desires ― each one which is satisfied is at once replaced by another one and they go on clamouring more and more.

It is only by conquering the desires that you can get rid of them, by coming out of this consciousness of the lower nature and rising to a higher consciousness.

 29 April 1930

Refuse to do anything whatsoever which leads you away from the Divine.

 18 October 1934

If you want to become conscious of my presence in you and to be delivered from hostile attacks, you must renounce any attempt to satisfy your desires. Only when the vital has lost all hope of seeing its desires satisfied does it consent to be spiritualised.

My help and blessings are with you.

3 September 1935

A desire which knows that it will never be satisfied at once vanishes.

All the lower movements have to be conquered if ever anything  divine is to be established upon earth.

18 March 1936

There is no greater victory than that of controlling oneself.

 3 May 1954

It is indispensable to perceive the lower movements of your being, in a detached and scientific manner, as a witness with clear vision and insight. But you must never allow these movements to express and assert themselves as if they had the right to exist and govern the rest of the being. In other words, you must never act under the impulse of these movements, never physically translate their suggestions into speech or action, never permit their orders to be carried out in any inner or outer gesture.

 19 September 1956

Keep quiet, try to detach yourself and observe as a witness, to prevent all possibility of acting on impulse.

Do not act under an impulse.

Never forget that, as much outside as in the Ashram, if you want to lead a happy life, you must be the master of your lower nature and control your desires and vital impulses; otherwise there is no end to the miseries and the troubles.

 20 September 1960

At every moment of life you are put in the presence of a choice between the Grace and your personal satisfaction.

 13 September 1961

One cannot overcome one’s desires by making oneself weak but only in strength, balance and peace.

 7 June 1964

If one is not master of one’s desires, one cannot be master of one’s thoughts.

 22 August 1964

Sometimes you say “all right” even to our desires and ambitions.

The Grace works for progress on the path. The satisfaction of desire may also serve that purpose in showing the inanity of desire.

And the good of yesterday may no more be good tomorrow.

So follow your inspiration and my blessings are with you.

 30 May 1968

You have my love and grace and blessings.

But if you are to feel them you must be disciplined, attentive and concentrated; above all you must not listen to any of your desires and fancies.

In life, one must choose between a disordered and useless life of desires and that of an ascent into the light of aspiration and mastery of one’s lower nature.

 16 June 1971

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Sri Aurobindo is with us – Mother

His Grace is always with those who want to progress and realise the Truth of tomorrow

The help of Sri Aurobindo is constant: it is for us to know how to receive it.

Sri Aurobindo is always with us, enlightening, guiding, protecting. We must answer to his grace by a perfect faithfulness.

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Guarding one’s Faith – Mother

Faith is surely a gift made to us by the Divine Grace. It is as it were a gate opening suddenly on the eternal truth, through which we can see, almost touch that truth.

   Like all things in the human ascent, it is necessary, particularly at the beginning, to make a personal effort. It may happen that under certain exceptional circumstances, for reasons that wholly escape our intelligence, faith comes as an accident, quite unexpectedly, almost without our having ever asked for it, but more frequently it is an answer to a desire, a need, an aspiration, something in the being that seeks, wants, even if it is not very conscious or very systematic. In any case, when faith has been granted, when one has this sudden inner Illumination, to maintain it constantly in the active consciousness individual effort is absolutely indispensable. One must hold to one’s faith, ask for one’s faith, seek it, cultivate it, protect it.

    The human mind has the morbid and deplorable habit of doubt, discussion and scepticism. It is there that human effort has to be exercised : one must refuse to admit them, refuse to listen to them, and more than that refuse to follow them. No game is more dangerous than to play mentally with doubt and scepticism. They are not merely enemies, they are frightful snares and once you fall into them you have a formidable difficulty in coming out of them.

Some people think that it is a great mental elegance to play with ideas, discuss them, contradict one’s faith, that it gives you a very superior attitude and that you are thus above all superstition and ignorance; but it is in listening to the suggestions of doubt and scepticism that one falls into the grossest ignorance and turns away from the straight path. You enter into confusion and error, into the meanderings of contradictions and you are not always sure of being able to come out. You stray so far away from the inner truth that you lose sight of it and at times you also lose all contact with your soul.

Certainly, there must be a personal effort to preserve one’s faith, to let it grow in oneself. Later on, much later, you can one day look behind and see that whatever has happened, even what appeared to be the worst was a divine Grace to make us progress on the path, and then you perceive that the personal effort also was a Grace; but before you reach there you need to walk much, struggle much, at time even to suffer much.

To sit down in an inert passivity and say : “If I must have faith, I shall have it, the Divine will give it to me”, is an attitude of laziness, of unconsciousness, almost of bad will.

For the inner flame to burn, one must feed it, one must watch over the fire, cast into it the fuel of all errors that one seeks to throw off, all that delays the advance, all that obscures the path. If you do not feed the fire, it smoulders under the ashes of your unconsciousness and your inertia; and then it is not years but centuries, and fives will pass before you arrive at your goal.

You must watch over your faith, as one watches over the cradle of an infinitely precious life, and you must protect it with great care from everything that might alter it.

In the ignorance and obscurity at the beginning, faith is the most direct expression of the divine Power that comes to battle and conquer.

———-

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The only truth in life – Sri Aurobindo

It is a lesson of life that always in this world everything fails a man-only the Divine does not fail him, if he turns entirely to the Divine. It is not because there is something bad in you that blows fall on you-blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life.

Sri Aurobindo

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The one rule of Meditation

Sitting calm and quiet remember the Mother and open yourself to her. This is the rule of meditation.

Sri Aurobindo

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The Divine Presence – The Mother

It is the Divine Presence that gives value to life. This Presence is the source of all peace, all joy, all security. Find this presence in yourself and all your difficulties will disappear.

— The Mother

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The most useful idea to spread and the best example to set. – The Mother

What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to satisfy  their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.

The Mother

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Knowing the intimations from within. – The Mother

Listen, I don’t think there is a single instance in which one does not find within oneself something very clear, but you must sincerely want to know – we always come back to the same thing – you must sincerely want it. The first condition is not to begin thinking about the subject and building all sorts of ideas: opposing ideas, possibilities, and entering into a formidable mental activity. First of all, you must put the problem as though you were putting it to someone else, then keep silent, remain like that, immobile. And then, after a little while you will see that at least three different things may happen, sometimes more. Take the case of an intellectual, one who acts in accordance with the indications of his head. He has put the problem and he waits. Well, if he is indeed attentive, he will notice that there is (the chronological order is not absolute, it may come in a different order) at first (what is most prominent in an intellectual) a certain idea: “If I do that in this way, it will be all right; it must be like that”, that is to say, a mental construction. A second thing which is a kind of impulse: “That will have to be done. That is good, it must be done.” Then a third which does not make any noise at all, does not try to impose itself on the others, but has the tranquillity of a certitude – not very active, not giving a shock, not pushing to action, but something that knows and is very quiet, very still. This will not contradict the others, will not come and say, “No, that’s wrong”; it says simply, “See, it is like this”, that’s all, and then it does not insist. The majority of men are not silent enough or attentive enough to be aware of it, for it makes no noise. But I assure you it is there in everybody and if one is truly sincere and succeeds in being truly quiet, one will become aware of it. The thinking part begins to argue, “But after all, this thing will have this consequence and that thing will have that consequence, and if one does this… “ and this, and that… and its noise begins again. The other (the vital) will say, “Yes, it must be done like that, it must be done, you don’t understand, it must, it is indispensable.” There! Then you will know. And according to your nature you will choose either the vital impulse or the mental leading, but very seldom do you say quite calmly, “Good, it is this I am going to do, whatever happens”, and even if you don’t like it very much. But it is always there. I am sure that it is there even in the murderer before he kills, you understand, but his outer being makes such a lot of noise that it never even occurs to him to listen. But it is always there, always there. In every circumstance, there is in the depth of every being, just this little (one can’t call it “voice”, for it makes no sound) this little indication of the divine Grace, and sometimes to obey it requires a tremendous effort, for all the rest of the being opposes it violently, one part with the conviction that what it thinks is true, another with all the power, the strength of its desire. But don’t tell me that one can’t know, for that is not true. One can know. But one does not always know what is necessary, and sometimes, if one knows what is to be done, well, one finds some excuse or other for not doing it. One tells oneself, “Oh! I am not so sure, after all, of this inner indication; it does not assert itself with sufficient force for me to trust it.” But if you were quite indifferent, that is, if you had no desire, either mental or vital or physical desire, you would know with certainty that it is that which must be done and nothing else. What comes and gets in the way is preference – preferences and desires. Every day one may have hundreds and hundreds of examples. When people begin to say, “Truly I don’t know what to do”, it always means that they have a preference. But as here in the Ashram they know there is something else and as at times they have been a little attentive, they have a vague sensation that it is not quite that: “It is not quite that, I don’t feel quite at ease.” Besides, you were saying a while ago that it is the result which gives you the indication; it has even been said (it has been written in books) that one judges the divine Will by the results! All that succeeds has been willed by the Divine; all that doesn’t, well, He has not willed it! This is yet again one of those stupidities big as a mountain. It is a mental simplification of the problem, which is quite comic. That’s not it. If one can have an indication (in proportion to one’s sincerity), it is uneasiness, a little uneasiness – not a great uneasiness, just a little uneasiness.

The Mother

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Mother on the passing of Sri Aurobindo.

Mahasamadhi

Lord, this morning Thou hast given me the assurance that Thou wouldst stay with us until Thy work is achieved, not only as a consciousness which guides and illumines but also as a dynamic Presence in action. In unmistakable terms Thou hast promised that all of Thyself would remain here and not leave the earth atmosphere until earth is transformed. Grant that we may be worthy of this marvellous Presence and that henceforth everything in us be concentrated on the one will to be more and more perfectly consecrated to the fulfilment of Thy sublime Work.

7 December 1950


The lack of receptivity of the earth and men is mostly responsible for the decision Sri Aurobindo has taken regarding his body. But one thing is certain: what has happened on the physical plane affects in no way the truth of his teaching. All that he has said is perfectly true and remains so. Time and the course of events will prove it abundantly.

8 December 1950

 

To Thee who hast been the material envelope of our Master, to Thee our infinite gratitude. Before Thee who hast done so much for us, who hast worked, struggled, suffered, hoped, endured so much, before Thee who hast willed all, attempted all, prepared, achieved all for us, before Thee we bow down and implore that we may never forget, even for a moment, all we owe to Thee.

9 December 1950

To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive.

14 December 1950

 

We must not be bewildered by appearances. Sri Aurobindo has not left us. Sri Aurobindo is here, as living and as present as ever and it is left to us to realise his work with all the sincerity, eagerness and concentration necessary.

15 December 1950

 

I was painfully shocked when I heard the translation of the leaflet you are distributing here in the Ashram. I never imagined you could have such a complete lack of understanding, respect and devotion for our Lord who has sacrificed Himself  totally for us. Sri Aurobindo was not crippled; a few hours before he left his body he rose from his bed and sat for a long time in his armchair, speaking freely to all those around him. Sri Aurobindo was not compelled to leave his body, he chose to do so for reasons so sublime that they are beyond the reach of human mentality.

And when one cannot understand, the only thing to do is to keep a respectful silence.

26 December 1950

 
We stand in the Presence of Him who has sacrificed his physical life in order to help more fully his work of transformation. He is always with us, aware of what we are doing, of all our thoughts, of all our feelings and all our actions.

18 January 1951

 Sri Aurobindo has given up his body in an act of supreme unselfishness, renouncing the realisation in his own body to hasten the hour of the collective realisation. Surely if the earth were more responsive, this would not have been necessary.

12 April 1953

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Message on Mother’s Mahasamadhi 17th, Nov 2016

Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration. These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

17nov2016eng

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How are thoughts created? The Mother answers.

How can our thoughts be created by the forces of the universal mind ?

     Because the forces of the universal mind enter into our head; we are in a bath of forces and we are not aware of it ! We are not like something shut up in a bag which is independent of everything else—all forces, vibrations and movements enter into us, pass through us. We have therefore some mental force in suspense, at our disposal, that is to say, which can be used by the formative or creative mental power; these are as it were free forces. As soon as some thought coming from outside or some force or some movement enters into our consciousness, we give it a concrete form, a logical appearance and all kinds of precision; but in fact the force belongs to a domain of which we are hardly conscious. But it is not a special fact happening from time to time, it is something constant. If there is a current of force that passes, with a particular thought-formation, you see it passing from one to another and in each one it forms a kind of centre of light or force in affinity with what is manifested; and the result is what we call “our” thought.

But our thought is something which does not exist so to say. It can be our thought only if instead of being a public place, as we are generally in our natural state, (a public place where all forces pass—come, go, enter, depart, push each other and even quarrel), we are a consciousness concentrated, turned upward in an aspiration, and open, beyond the limits of the human mind, to something higher; then, when you are thus open, that brings down something higher through all the successive layers of the being; and this something comes in contact with our conscious brain and there takes a form which is no more the creation of a universal force nor that of a personal mind stronger than ours, but the direct expression and creation of a light that is above us and that can be a light of the first order if our aspiration and opening would allow it. It is the only case when you can say that the thought is our thought. Otherwise, all the rest is a recording of things that pass; we note down, we clothe with words a force which is altogether a universal and collective force, which enters, comes out, moves, passes from one to another as it likes.

But how is the thought formed in the universal mind ?

Ideas have a higher origin than the mind. There is a region of the mind higher than the ordinary mind, in which there are ideas, ideas that are typal, ideas truly prototypes; these ideas then come down and put on a mental substance. According to the quality of one who receives, they either keep their own virtue, their original nature or they get deformed, they are coloured, transformed in the individual consciousness. But the idea goes much beyond the mind; it is of a much higher origin; and yet whether it is the universal mind or the human mind, the working is the same; the individual movement is only representative of the universal movement. The scale is different, but the phenomenon is the same. Of course, they are no more thoughts as we conceive thoughts; they are universal principles, (but it is the same thing) universal principles on which universes are built.

The universe, after all, is only one person, only one individuality in the midst of the eternal Creation. Each universe is a person, which is formed, which lives and which is dissolved and another is formed—it is the same thing. For us the person means the human individual and from the universal point of view, the person is the universal individual; it is a universe in the midst of all universes.

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Receiving the Truth – The Mother answers.

The Mother in her correspondence with a disciple answers an age-old question:  Just as the Divine grants prosperity to people when they ask and pray for it, why does it not similarly bestow the the experience of the Truth to aspirants when they ask for it?.  Her answer follows.

– Editor

You say that the Lord gives to people prosperity, children  and happiness whenever they ask for it — Quite true, but these things belong to the physical consciousness and need no preparation to be received; they (people) can have these things with remaining just as they are, while you are asking for the greatest thing of all, the most difficult, the Truth — and to receive the Truth one must be prepared for It, capable of seeing and feeling it — and this demands a big preparation. In fact, the Truth is always with us. And if we do not see It and feel It, it is because we are not capable of seeing and feeling It—This is the reason of the delay. The Lord answers at once all sincere prayer, but we are not aware of His answer.

Behind the weakest weakness there is the supreme Strength, the Lord’s Force.

April 2, 1963

– The Mother

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On Speech, Part III – The Mother

It is true that the guru himself is subject to the same rule of silence with regard to what concerns him personally. In Nature everything is in movement; thus, whatever does not move forward is bound to fall back. The guru must progress even as his disciples do, although his progress may not be on the same plane. And for him too, to speak about his experiences is not favourable: the greater part of the dynamic force for progress contained in the experience evaporates if it is put into words. But on the other hand, by explaining his experiences to his disciples, he greatly helps their understanding and consequently their progress. It is for him in his wisdom to know to what extent he can and ought to sacrifice the one to the other. It goes without saying that no boasting or vainglory should enter into his account, for the slightest vanity would make him no longer a guru but an imposter.
As for the disciple, I would tell him: “In all cases, be faithful to your guru whoever he is; he will lead you as far as you can go. But if you have the good fortune to have the Divine as your guru, there will be no limit to your realisation.”
Nevertheless, even the Divine, when incarnate on earth, is subject to the same law of progress. His instrument of manifestation, the physical being he has assumed, should be in a constant state of progress, and the law of his personal self-expression is in a way linked to the general law of earthly progress. Thus even the embodied god cannot be perfect on earth until men are ready to understand and accept perfection. That day will come when everything that is now done out of a sense of duty towards the Divine will be done out of love for Him. Progress will be a joy instead of being an effort and often even a struggle. Or, more exactly, progress will be made in joy, with the full adherence of the whole being, instead of by coercing the resistance of the ego, which entails great effort and sometimes even great suffering.
In conclusion, I would say this: if you want your speech to express the truth and thus acquire the power of the Word, never think out beforehand what you want to say, do not decide what is a good or bad thing to say, do not calculate the effect of what you are going to say. Be silent in mind and remain unwavering in the true attitude of constant aspiration towards the All-Wisdom, the All-Knowledge, the All-Consciousness. Then, if your aspiration is sincere, if it is not a veil for your ambition to do well and to succeed, if it is pure, spontaneous and integral, you will then be able to speak very simply, to say the words that ought to be said, neither more nor less, and they will have a creative power.

Concluded.

Bulletin, April 1953

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On Speech, Part II – The Mother

There are also all the words that are uttered to express ideas, opinions, the results of reflection or study. Here we are in an intellectual domain and we might think that in this domain men are more reasonable, more self-controlled, and that the practice of rigorous austerity is less indispensable. It is nothing of the kind, however, for even here, into this abode of ideas and knowledge, man has brought the violence of his convictions, the intolerance of his sectarianism, the passion of his preferences. Thus, here too, one must resort to mental austerity and carefully avoid any exchange of ideas that leads to controversies which are all too often bitter and nearly always unnecessary, or any clash of opinion which ends in heated discussions and even quarrels, which are always the result of some mental narrowness that can easily be cured when one rises high enough in the mental domain.

For sectarianism becomes impossible when one knows that any formulated thought is only one way of saying something which eludes all expression. Every idea contains a little of the truth or one aspect of the truth. But no idea is absolutely true in itself.

This sense of the relativity of things is a powerful help in keeping one’s balance and preserving a serene moderation in one’s speech. I once heard an old occultist of some wisdom say, “Nothing is essentially bad; there are only things which are not in their place. Put each thing in its true place and you will have a harmonious world.”

And yet, from the point of view of action, the value of an idea is in proportion to its pragmatic power. It is true that this power varies a great deal according to the individual on whom it acts. An idea that has great impelling force in one individual may have none whatsoever in another. But the power itself is contagious. Certain ideas are capable of transforming the world. They are the ones that ought to be expressed; they are the ruling stars in the firmament of the spirit that will guide the earth towards its supreme realisation.

Lastly, we have all the words that are spoken for the purpose of teaching. This category ranges from the kindergarten to the university course, not forgetting all the artistic and literary creations of mankind that seek to entertain or instruct. In this domain, everything depends on the worth of the creation, and the subject is too vast to be dealt with here. It is a fact that concern about education is very much in vogue at present and praiseworthy attempts are being made to make use of new scientific  discoveries in  the  service  of  education.  But even  in  this matter, austerity is demanded from the aspirant towards truth.

It is generally admitted that in the process of education a certain kind of lighter, more frivolous, more entertaining productions are necessary to reduce the strain of effort and give some relaxation to the children and even to adults. From a certain point of view, this is true; but unfortunately this concession has served as an excuse to justify a whole category of things which are nothing but the efflorescence of all that is vulgar, crude and base in human nature. Its coarsest instincts, its most depraved taste find in this concession a good excuse to display and impose themselves as an inevitable necessity. They are nothing of the kind, however; one can relax without being dissolute, take rest without being vulgar, enjoy oneself without allowing the grosser elements in the nature to rise to the surface. But from the point of view of austerity, these needs themselves change their nature; relaxation is transformed into inner silence, rest into contemplation and enjoyment into bliss.

This generally recognised need for entertainment, slackening of effort and more or less long and total forgetfulness of the aim of life and the purpose of existence should not be considered as something altogether natural and indispensable, but as a weakness to which one yields because of lack of intensity in the aspiration, because of instability in the will, because of ignorance, unconsciousness and sloth. Do not justify these movements and you will soon realise that they are unnecessary; there will even come a time when they become repugnant and unacceptable to you. Then the greater part of human creation, which is ostensibly entertaining but in reality debasing, will lose its support and cease to be encouraged.

However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes. Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable.

It is a well-known fact that one must never speak of one’s spiritual experiences if one does not want to see vanishing in a flash the energy accumulated in the experience, which was meant to hasten one’s progress. The only exception which can be made to the rule is with regard to one’s guru, when one wants to receive some explanation or teaching from him concerning the content and meaning of one’s experience. Indeed, one can speak about these things without danger only to one’s guru, for only the guru is able by his knowledge to use the elements of the experience for your own good, as steps towards new ascents.

To be continued.

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