Mother Answers on Dreams and Visions - II
a vision false if the being who appears in the vision pretends
to be what it is not?
don't think it is this that people mean when they speak of
"false visions". They say "false visions"
when they have seen something which they believe does not
exist; and the reply I always give them is, "Had you
already thought of what you saw? Had you made an effort to
see it? Was it in your imagination or your wish? If so, it
must be false." What you are now asking is something
else: these spirits who pretend to be what they are not in
reality, if you believe them, it does not mean that your vision
is false, but that the interpretation of your vision is false,
that you do not have the necessary discernment to perceive
the deception. I had with me for a long time people who said
they had seen me (seen me with quite absurd consequences;
all sorts of disastrous things happened to them); it was certain
forces trying to make them believe it was I. I gave them a
very simple means of putting an end to this comedy.
is also something else: I am called and I answer; but what
people see afterwards, the result, is almost always the product
of their own mental formation. They want me to do a certain
thing and that is what happens. And I verify this, you see,
when they come and tell me, "Tonight you came";
as a matter of fact, they had called me and I had gone there,
but I compare what really happened with what they saw, and
very often there is a very big difference, which comes precisely
from the desire they have mixed up with their perception.
Then I could say, "Your vision is partly false; the fact
that I came is true, but what you made me do, it is you who
made me do it!"
is required of you is not a passive surrender, in which
you become like a block, but to put your will at the disposal
of the divine Will."
can one make an offering of one's will?...Some people, when
they offer their will, stop willing! This is more convenient,
but evidently this is not the right way.
How to offer one's will to the Divine when one does not know
what the divine Will is? This is a very interesting problem.
men think that all that comes to them from outside is the
divine Will, and they accept it as such.
But all that they do is to accept the collective will or that
of the strongest.
not one offer all one's willed actions to the Divine? That
is, first do the willed actions and then offer them?
you could first silence your will and wait for the inner voice
before acting! That would be wiser.
You see, we have already found many ways of offering our will
to the Divine: first, not to will any longer! Second, do what
everybody wants except oneself! Third, want no matter what
and do no matter what, then, afterwards, offer to the Divine
what one has done!
But one can also formulate to oneself one's will and try to
pass it before the screen of one's higher ideal, and see what
it looks like in front of this ideal, whether it cuts a fine
figure or not. If it vacillates, you may be sure there is
something there to check up. If, on the other hand, it passes
very quietly and without protest, you may risk doing what
you wanted and see the result. But here too we are before
a very difficult problem... Those who wish to remain in an
inner peace say that everything that happens is the will of
God this is very convenient for being quiet, it is the best
way, there is no better; if there is a better way, it is much
more difficult. So, if your will is contradicted, you say
it is the will of God; you are quiet, you have done what you
could and the result is different from what you expected,
and you are in peace. (Note that this is not very easy; it
is so far quite good, but this is not all.) But it may also
be quite possible that your will was contradicted by circumstances
and yet it was right. Then the solution is much more difficult.
First, how to know that it was right?...If you are quite impartial,
quiet, peaceful, and as little egoistic as possible, if you
look straight in the face at what has happened and see a sort
of contradiction, the impression that a light has gone out
and you are in the presence of a falsehood, you remain quite
calm, but you see and understand that your will has been contradicted
for some unknown reason, though in itself it was not false,
that what you had seen was the truth but it did not manifest
itself for some reason or other. So you must start on the
adventure of discovering the reason why your truth did not
manifest itself. This is a problem a little more difficult...but
if you expand your vision sufficiently, both in height and
wideness, you can immediately see the consequences your will
would have had if it had been realised, and the consequences
of what would have happened; and if you fling your view far
enough, you will be able to see that your will, however true
it was, was a partial truth was not a collective, general
truth, and still less a universal one and, consequently, if
this truth had been realised at that moment, it would have
dislocated a certain ensemble and many things which form a
part of the divine Work (for everything, in fact, is a part
of the divine Work, the entire creation, the entire universe):
one part of the whole would have been left behind.
always ask, "But if the Divine is all-powerful, why is
it that things have not yet changed?" This is the reason
mark that your idea of what ought to be is so infinitely far
off from what will be, that, by this very fact, even if you
try to see in the most complete way possible, you will leave
behind such a large portion of the universe that it will be
almost a linear realisation, and in any case so small, so
narrow, that the greater part of the universe will remain
unchanged. And even if you have a very vast view of the whole,
even if you can conceive of something more total and you go
ahead on the path which is readyfor it is with paths
as it is with beings, some are readywithout having the
patience to wait for others, that is, if you wish to realise
something very close to the true Truth in comparison with
the present state of the world, what will happen? the dislocation
of a certain unity, a rupture not only of harmony but of equilibrium,
for there will be an entire part of the creation which will
not be able to follow. And instead of a complete realisation
of the Divine, you will have a small localised realisation,
infinitesimal, and nothing will be done of what finally ought
to be done.
you should not be impatient, should not be disappointed, depressed,
discouraged if the truth you have seen is not immediately
realised. Naturally, it is not a question of being down-hearted
or grieved or in despair if you have made a mistake, for every
mistake can be corrected; from the moment you have found it
is a mistake, there is an opportunity to work within you,
to make progress and be very happy! But the situation is much
more serious and more difficult to overcome when you have
seen something true, absolutely, essentially true, and the
state of the universe is such that this truth is not yet ripe
for realisation. I do not say this happens to many people,
but perhaps it may happen to you, and it is then you have
to have a great patience, a great understanding, and say to
yourself, "It was true, but it was not completely true",
that is, it was not a truth in keeping with all the other
truths and, above all, not in keeping with the present possibilities;
so we tried to realise it too quickly, and because we tried
to be too quick it was belied. But do not say it was false
because it was belied; say it was premature, that is all you
can say what you saw was true, but it was premature, and you
must, with much patience and perseverance, keep your little
truth intact for the moment when it will be possible to realise
The final victory is for the most patient.
say, `I give my will to the Divine...Let the divine Will work
it out for me.' Your will must continue to act steadily, not
in the way of choosing a particular action or demanding a
particular object, but as an ardent aspiration concentrated
upon the end to be achieved."
it is there we have the solution of the problem. You can at
every minute make the gift of your will in an aspirationand
an aspiration which formulates itself very simply, not just
"Lord, Thy will be done", but "Grant that I
may do as well as I can the best thing to do."
may not know at every moment what is the best thing to do
or how to do it, but you can place your will at the disposal
of the Divine to do the best possible, the best thing possible.
You will see it will have marvellous results. Do this with
consciousness, sincerity and perseverance, and you will find
yourself getting along with gigantic strides. It is like that,
isn't it? One must do things with all the ardour of one's
soul, with all the strength of one's will; do at every moment
the best possible, the best thing possible. What others do
is not your concern this is something I shall never be able
to repeat to you often enough.
say, "So-and-so does not do this", "So-and-so
does something else", "That one does what he should
not do"all this is not your concern. You have been
put upon earth, in a physical body, with a definite aim, which
is to make this body as conscious as possible, make it the
most perfect and most conscious instrument of the Divine.
He has given you a certain amount of substance and of matter
in all the domainsmental, vital and physicalin
proportion to what He expects from you, and all the circumstances
around you are also in proportion to what He expects of you,
and those who tell you, "My life is terrible, I lead
the most miserable life in the world", are donkeys! Everyone
has a life appropriate to his total development, everyone
has experiences which help him in his total development, and
everyone has difficulties which help him in his total realisation.
you look at yourself carefully, you will see that one always
carries in oneself the opposite of the virtue one has to realise
(I use "virtue" in its widest and highest sense).
You have a special aim, a special mission, a special realisation
which is your very own, each one individually, and you carry
in yourself all the obstacles necessary to make your realisation
perfect. Always you will see that within you the shadow and
the light are equal: you have an ability, you have also the
negation of this ability. But if you discover a very black
hole, a thick shadow, be sure there is somewhere in you a
great light. It is up to you to know how to use the one to
realise the other.
This is a fact very little spoken about, but one of capital
importance. And if you observe carefully you will see that
it is always thus with everyone. This leads us to statements
which are paradoxical but absolutely true; for instance, that
the greatest thief can be the most honest man (this is not
to encourage you to steal, of course!) and the greatest liar
can be the most truthful person. So, do not despair if you
find in yourself the greatest weakness, for perhaps it is
the sign of the greatest divine strength. Do not say, "I
am like that, I can't be otherwise." It is not true.
You are "like that" because, precisely, you ought
to be the opposite. And all your difficulties are there just
so that you may learn to transform them into the truth they
you have understood this, many worries come to an end and
you are very happy, very happy. If one finds one has very
black holes, one says, "This shows I can rise very high",
if the abyss is very deep, "I can climb very high."
It is the same from the universal point of view; to use the
Hindu terminology so familiar to you, it is the greatest Asuras
who are the greatest beings of Light. And the day these Asuras
are converted, they will be the supreme beings of the creation.
This is not to encourage you to be asuric, you know, but it
is like thatthis will widen your minds a little and
help you to free yourself from those ideas of opposing good
and evil, for if you abide in that category, there is no hope.
the world was not essentially the opposite of what it has
become, there would be no hope. For the hole is so black and
so deep, and the inconscience so complete, that if this were
not the sign of the total consciousness, well, there would
be nothing more to do but pack up one's kit and go away. Men
like Shankara, who did not see much further than the end of
their nose, said that the world was not worth the trouble
of living in, for it was impossible, that it was better to
treat it as an illusion and go away, there was nothing to
be done with it. I tell you, on the contrary, that it is because
the world is very bad, very dark, very ugly, very unconscious,
full of misery and suffering, that it can become the supreme
Beauty, the supreme Light, the supreme Consciousness and supreme
you are vigilant, if your attention is alert, you will certainly
receive...an inspiration of what is to be done and that
you must forthwith proceed to do."
I told you just a while ago that you must aspire with a great
ardour to do the best possible, at every moment the best thing
possible, you could have asked me, "That is all very
well. But how to know?" Well, it is not necessary to
know! If you take this attitude with sincerity, you will know
at each moment what you have to do, and it is this which is
so wonderful! According to your sincerity, the inspiration
is more and more precise, more and more exact.
you must remember that to surrender is to accept whatever
is the result of your action, though the result may be quite
different from what you expect. On the other hand, if your
surrender is passive, you will do nothing and try nothing;
you will simply go to sleep and wait for a miracle.
to know whether your will or desire is in agreement with
the divine Will or not, you must look and see whether you
have an answer or have no answer, whether you feel supported
or contradicted, not by the mind or the vital or the body,
but by that something which is always there deep in the
inner being, in your heart."
is always the same thing, this is our screen before which
we must pass everything to know whether one may accept it
or whether one is told not to.
number of hours spent in meditation is no proof of spiritual
progress. It is a proof of your progress when you no longer
have to make an effort to meditate."
is, instead of being in a state of tension, instead of making
a tremendous effort to silence the inner machine and be able
to concentrate your thought upon what you want, when you do
it quite simply, naturally, without effort, automatically,
and you decide to meditate for some reason or other, what
you want to see, learn or know remains in your consciousness
and all the rest disappears as by a miracle; everything falls
quiet in you, all your being becomes silent, your nerves are
altogether soothed, your consciousness is wholly concentratednaturally,
spontaneouslyand you enter with an intense delight into
a yet more intense contemplation.
is the sign that you have succeeded; otherwise it is not the
you have rather to make an effort to stop meditating: it
becomes difficult to stop meditation, difficult to stop
thinking of the Divine, difficult to come down to the ordinary
I wish this would become true for everybody!
You may be engaged in the most active action, for example,
in playing basketball, which needs a great deal of movement,
and yet not lose the attitude of inner meditation and concentration
upon the Divine. And when you get that, you will see that
all you do changes its quality; not only will you do it better,
but you will do it with an altogether unexpected strength,
and at the same time keep your consciousness so high and so
pure that nothing will be able to touch you any longer. And
note that this can go so far that even if an accident occurs,
it will not hurt you. Naturally, this is a peak, but it is
a peak to which one can aspire.
not fall into the very common error of believing that you
must sit in an absolutely quiet corner where nobody passes
by, where you are in a classical position and altogether immobile,
in order to be able to meditateit is not true. What
is needed is to succeed in meditating under all circumstances,
and I call "meditating" not emptying your head but
concentrating yourself in a contemplation of the Divine; and
if you keep this contemplation within you, all that you do
will change its qualitynot its appearance, for apparently
it will be the same thing, but its quality. And life will
change its quality, and you, you will feel a little different
from what you were, with a peace, a certitude, an inner calm,
an unchanging force, something which never gives way.
that state it will be difficult to do you harm the forces
always try, this world is so full of adverse forces which
seek to upset everything...but they succeed in a very small
measure, only in the measure necessary to force you to make
a new progress.
time you receive a blow from life, tell yourself immediately,
"Ah, I have to make a progress"; then the blow becomes
a blessing. Instead of tucking your head between your shoulders,
you lift it up with joy and you say, "What is it I have
to learn? I want to know. What is it I have to change? I want
to know." This is what you should do.
The concentration we have here and the meditation we used
to have in the past, are they the same?
I told you this the other day, the concentration we have now
is the opposite of meditation. In the common meditation we
used to have, I tried to unify the consciousness of all who
were present and to lift it in an aspiration towards higher
regions; it was a movement of ascent, of aspirationwhereas
what we do here, in concentration, is a movement of descent.
Instead of an aspiration which rises up, what is required
is a receptivity which opens so that the Force may enter into
you. There are many ways of doing this; each one according
to his particular nature should find out the best method.
What is asked here is a receptive offering, not of the body
or the mind or the vital, of a piece of your being, but of
your entire being. No other thing is asked of you, only to
open yourself; the rest of the work I undertake.
the meditation there I wanted each one to kindle in himself
a flame of aspiration and to rise up as high as possible.
Naturally, both are necessary; but the morning meditation,
all who had a goodwill could join it at any stage of their
development, while here the rule is that only those who really
want the perfection of their physical body can come, not those
who want to escape from life, escape from themselves, escape
from their body to enter into the heights. That is why in
the beginning the selection was very strictit is widening
little by little, with profit, I hope. We wanted only those
who had truly taken it into their head that they wished to
perfect their physical body, who understood that their body
had its own value and who sought to perfect it, who wanted
to try to make it a receptacle of a higher truth, not an old
rag one throws aside saying, "Do not bother me!"
On the contrary, to take it up and make of it the best possible
instrument, to make it grow, to perfect it as much as it will
lend itself to the process.
the aspiration, the contemplation of which you speak, inconsistent
with outer activity?
if there is a contradiction, it is that the concentration
is not done in the right way. Indeed the world is in this
state of falsehood in which one cannot concentrate within
oneself on the divine Presence without losing contact with
the external being. I do not say that it is very easy, I have
given you this as a somewhat far ideal, but it is quite possible
and it has been done, I may assure you, and it takes away
nothing from the capacity of not breaking one's neck while
- The Mother