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THE MOTHER ON HERSELF There are two things that should not be confused with each other, namely, what one is and what one does, what one is essentially and what one does in the outside world. They are very different. I know what I am. And what others think or say or whatever happens in the world, that truth remains unaffected, unaltered, a fact. It is real to itself and the world's denial or affirmation does not increase or diminish that reality. But being what I am, what I do actually is altogether a different question: that will depend upon the conditions and circumstances in which things are and in and through which I am to work. I know the truth I bring, but how much of it finds expression in the world depends upon the world itself. What I bring, the world must have the capacity and the will to accept: otherwise even if I bring with me the highest and the most imperative truth, it will be, absolutely as it were, non-existent for a consciousness that does not recognise or receive it: the being with that consciousness will not profit a jot by it. You will say if the truth I bring is supreme and omnipotent, why does it not compel the world to Page-119 accept it, why can it not break the world's resistance, force man to accept the good it refuses? But that is not the way in which the world was created nor the manner in which it moves and develops. The origin of creation is freedom: it is a free choice in the consciousness that has projected itself as the objective world. This freedom is the very character of its fundamental nature. If the world denies its supreme truth, its highest good, it does so in the delight of its free choice; and if it is to turn back and recognise that truth and that good, it must do so in the same delight of free choice. If the erring world is ordered to turn right and immediately does so, if things were done in a trice, through miracles, there will be then no point in creating a world. Creation means a play of growth: it is a journey, a movement in time and space through graded steps and stages. It is a movement away—away from its source—and a movement towards: that is the principle or plan on which it stands. In this plan there is no compulsion on any of the elements composing the world to forswear its natural movement, to obey to a dictate from outside: such compulsion would break the rhythm of creation. And yet there is a compulsion. It is the secret pressure of one's own nature that drives it forward through all vicissitudes back again to its original source. When it is said that the Divine Grace can Page-120 and should do all, it means nothing more and nothing less than that: the Divine Grace only accelarates the process of return and recognition. But on the side of the journeying element, the soul, there must be awakened a conscious collaboration, an initial consent and a constantly renewed adhesion. It is this that brings out, at least helps to establish outside on the physical level, the force that is already and has always been at work within and on the subtler and higher levels. That is the pattern of the play, the system of conditions under which the game is carried out. The Grace works and incarnates in and through a body of willing and conscious cooperators: these become themselves part and parcel of the Force that works. The truth I bring will manifest and will be embodied upon earth; for, it is the earth's and world's inevitable destiny. The question of time is not relevant. In one respect the truth which I say will be made manifest is already fully manifest, is already realised and established: there is no question of time there. It is in a consciousness timeless or eternally present. There is a process, a play of translation between that timeless poise and the poise in time that we know here below. The measure of that hiatus is very relative, relative to the consciousness that measures, long or short according to the yardstick each one brings. But that is not the essence of the problem: the essence is that Page-121 the truth is there active, in the process of materialisation, only one should have the eye to see it and the soul to greet it. Page-122 |