November 1963 |
|
|
|
|
|
04. November 1963 – On Aphorism 95 |
|
|
95 — Only by perfect renunciation of desire or by perfect satisfaction of desire can the utter embrace of God be experienced, for in both ways the essential precondition is effected, — the desire perishes. It's impossible to satisfy desire perfectly — it's something. impossible. And to renounce desire too: you renounce one desire and get another one. Therefore, both ways are relatively impossible — what's possible is to enter a condition in which there is no desire. (long silence) It's too bad I can't keep note of all the experiences that come to me, because just these last few days, for a period of time, there was a very clear perception of the true functioning, which is the expression of the supreme Will and operates spontaneously, naturally and automatically through the individual instrument; I could even say (because the mind is quiet, it keeps quiet): through the body. And the perception of the moment when this expression of the divine Will is blurred, distorted by the introduction of a desire, the special vibration of desire, which has a quality all of its own and which comes for many apparent reasons: it's not only a thirst for something, a need for something or an attachment to something; that same vibration can be triggered by the fact that, for instance, the will expressed seems to be (or at any rate has been taken for) the expression of the supreme Will, but there has been a confusion between the immediate action which was evidently the expression of the supreme Will, and the result which was to follow from that action — it's a very common mistake. People are used to thinking that when they want a particular thing, that's what should come; because their vision is too short — too short and too limited, not an overall vision which would make them see that that particular vibration is necessary to trigger a number of other vibrations, and that it's the TOTALITY of them all that will have an effect, which isn't the immediate effect of the vibration that was sent out.... I don't know whether this is clear, but it's a constant experience. If I gave an example, it would be easier to grasp, but it must be a lived example, otherwise it's worthless. But during that period of time, I made a study and observation of the phenomenon: how the vibration of desire is added to the vibration of the Will sent out by the Supreme (for small everyday acts). And with the vision from above (if you take care, of course, to remain conscious of that vision from above), you see how the vibration sent out was exactly the one sent out by the Supreme, but instead of producing the immediate result which the superficial consciousness expected, it was intended to trigger a whole set of vibrations in order to reach another result, more distant and more complete. I am not talking of big things or terrestrial actions, I am talking of very small things in life. For example, you tell someone, "Give me this," and the person, instead of giving that, misunderstands and gives something else; so if you don't take care to keep an overall vision, a certain vibration may occur, say of impatience, or a dissatisfaction, along with the feeling that the Lord's vibration is neither understood nor received. Well, it's that little ADDED vibration of impatience (or, in fact, of incomprehension of what happens), it's that feeling of a lack of receptivity or response that has the quality of desire — we can't call it a "desire", but it's the same kind of vibration. And that's what comes and complicates things. If you have the complete, exact vision, you know that "Give me this" will produce a result different from the immediate one and that that other result will bring about yet another, which is exactly what should be. I don't know whether I am making myself clear, it's a bit complicated!... But it gave me the key to the difference in quality between the vibration of the Will and the vibration of desire. And together with this, the possibility of doing away with that vibration of desire through a broader and more total vision—broader, more total, more distant, that is to say, the vision of a vaster totality. I am insisting on this, because it eliminates all moral elements. It eliminates the derogatory notion of desire. The vision increasingly eliminates all those notions of good and evil, good and bad, inferior and superior, and so forth. There is only what I might almost call a difference of vibratory quality — "quality" still evokes the idea of superiority and inferiority, it isn't quality, not intensity either, I don't know the scientific term they use to distinguish one vibration from another, but that's it. But then, the remarkable thing is that the Vibration (what we could call the quality of the vibration that comes from the Lord) is constructive: it constructs, it is peaceful and luminous; while that other vibration, of desire and such like, complicates, destroys and confuses, it twists things — confuses and distorts them, twists them. And it takes away the light: it makes for a dullness, which can be intensified with violent movements to the point of very dark shadows. But even where there is no passion, where passion doesn't interfere, that's how it is. You see, the physical reality has become nothing but a field of vibrations mingling together and, unfortunately, clashing together too, in conflict with one another. And the clash, the conflict, is the climax of that kind of turmoil, of disorder and confusion created by certain vibrations, which are ultimately vibrations of ignorance (they come because people don't know, they are vibrations of ignorance), and are too small, too narrow, too limited — too short. The problem isn't seen from a psychological standpoint at all: it's nothing but vibrations. If we look at it from a psychological standpoint... On the mental plane, it's very easy; on the vital plane, it's not too difficult; on the physical plane, it's a little heavier, because desires are passed off as "needs." But there too, there has been a field of experience these last few days: the study of medical and scientific conceptions on the body's makeup, its needs, and what's good or bad for it. And all this, in its essence, again boils down to the same question of vibrations. It was quite interesting: there was an appearance (because all things as the ordinary consciousness sees them are nothing but appearances), there was an appearance of food poisoning (mushrooms that are thought to have been bad). It was the object of a particular study to find out whether there was something absolute about the poisoning, or whether it was relative, that is, based on ignorance, a wrong reaction and the absence of the true Vibration. And the conclusion was as follows: it's a question of proportion between the amount, the sum of the vibrations that belong to the Supreme, and the sum of the vibrations that still belong to darkness. Depending on the proportion, the poisoning appears as something concrete, real, or else as something that can be eliminated, in other words, that doesn't resist the influence of the Vibration of Truth. And it was very interesting, because, immediately, as soon as the consciousness became aware of the cause of the trouble in the body's functioning (the consciousness perceived where it came from and what it was), immediately the observation began, with the idea: "Let's see what happens." First set the body perfectly at rest with the certainty (which is always there) that nothing happens except by the Lord's Will and that the effect too is the Lord's Will, all the consequences are the Lord's Will, and consequently one should be very still. So the body is very still: untroubled, not agitated, it doesn't vibrate, nothing — very still. Once this is achieved, to what extent are the effects unavoidable? Because a certain quantity of matter that contained an element unfavorable to the body's elements and life was absorbed, what is the proportion between the favorable and the unfavorable elements, or between the favorable and the unfavorable vibrations? And I saw very clearly: the proportion varies according to the amount of cells in the body that are under the direct Influence, that respond to the supreme Vibration alone, and the amount of other cells that still belong to the ordinary way of vibrating. It was very clear, because I could see all the possibilities, from the ordinary mass [of cells], which is completely upset by that intrusion and where you have to fight with all the ordinary methods to get rid of the undesirable element, to the totality of the cellular response to the supreme Force, which renders the intrusion perfectly innocuous.... But this is still a dream for tomorrow — we're on the way. But the proportion has become rather favorable (I can't say all-powerful, far from it, but rather favorable), so that the consequences of the ill-being didn't last very long and the damage was, so to say, minimal. But all the experiences nowadays, one after the other — all the PHYSICAL experiences, of the body — point to the same conclusion: everything depends on the proportion between the elements that respond exclusively to the Supreme's Influence, the half-and-half elements, on the road to transformation, and the elements that still follow Matter's old vibratory process. The latter appear to be decreasing in number, to a great extent, but there are still enough of them to bring about unpleasant effects or unpleasant reactions—things that are untransformed, that still belong to ordinary life. But all problems, whether psychological or purely material or chemical, all problems boil down to this: they are nothing but questions of vibrations. And there is the perception of that totality of vibrations and of what we could call (in a very rough and approximative way) the difference between the constructive and the destructive vibrations. We can say (to put it very simply) that all the vibrations that come from the One and express Oneness are constructive, while all the complications of the ordinary, separative consciousness lead to destruction. (long silence) It is always said that it is desire that creates difficulties (and indeed it is so). Desire may be simply something added on to a vibration of will. It is also said that nothing happens except by the supreme Will, so how can the two things be true at the same time and be combined? And it's because this problem was being posed that I found... The will (when it is the one Will, the supreme Will expressing itself) is direct, immediate, there cannot be any obstacles; so all that delays, blocks, complicates, or even brings about failure, is NECESSARILY the mixture of desire. This can be seen for everything. Take, for example, an external field of action, in the outer world and with outer things (naturally, to say it is "outer" is simply to put yourself in a false position), but, for example, if in the highest consciousness, the Truth-Consciousness, you tell someone, "Go" (I am giving one example among millions), "Go and see so-and-so, tell him this to obtain that." If the person is receptive, inwardly immobile and surrendered, he goes, sees the other person, tells him, and the thing happens — without the SLIGHTEST complication, just like that. If the person has an active mental consciousness, doesn't have total faith and has all the mixture of ego and ignorance, he sees the difficulties, sees the problems to be resolved, sees all the complications — naturally, they all occur! So according to the proportion (everything is a question of proportion, always), according to the proportion, it creates complications, it takes time, the thing is delayed, or, a little worse, it is distorted, it doesn't occur exactly as it should, it is changed, diminished, distorted, or, finally, it doesn't occur at all — there are many, many degrees, but it all belongs to the domain of complications (mental complications) and desire. Whereas the other way is immediate. Examples of those cases (of all cases) are innumerable, so also are the examples of the immediate case. Then people tell you, "Oh, you've worked a miracle!" No miracle was worked: it should always be that way. It's because the intermediary did not add himself to the action. I don't know if that's clear, but anyway... So, from the smallest thing to even terrestrial things... I don't want to be personal at all, so I won't give examples, but there were some amusing ones, like, for instance, making people such as presidents, prime ministers, make certain decisions — if the right intermediary is there. It can even be a terrestrial action. There are examples, in the terrestrial action, of things that were done "just like that": no one ever understood how it was done or why it was done — just like that, so simply, very simply, it all worked out. And in other cases, to obtain a mere visa or permit, you have to move heaven and earth! So, from the smallest thing, the slightest physical discomfort, to the most global action, it's all the same principle, it all boils down to the same principle. |
|
|
13. November 1963 – The history of the Earth (Q&A 08.01.1951) |
|
|
(Regarding an old Playground Talk of January 8, 1951, in which Mother said: "The history of the earth seems to be a history of victories followed by defeats, and not of defeats followed by victories.... [ But ] in truth, the movements of Nature are like those of the tides: things go forward, then backward, then forward, then backward... which implies, in universal life, even in earthly life, a progressive advance though apparently broken with retreats. But those retreats are only an appearance, as when you take a run in order to jump. You seem to move back, but it's only to enable you to jump higher. You may tell me that this is all very well, but how do you give a child the certainty that truth will triumph? For when he learns history, he will see that things do not always end well.") (Mother remains pensive) Ultimately, as long as there is death, things always come to a bad end. Only when the victory is won over death will things cease to come to a bad end... that is to say, when the return to Unconsciousness will no longer be necessary to allow a new progress. The entire process of development, at least on the earth (I don't know how it is on other planets) is that way. And perhaps (I don't know very much about the history of astronomy) universes too — do they know if universes perish physically, if the physical history of the end of a universe has been recorded?... Traditions tell us that a universe is created, then withdrawn into pralaya, and then a new one comes; and according to them, ours is the seventh universe, and being the seventh universe, it is the one that will not return to pralaya but will go on progressing, without retreat. This is why, in fact, there is in the human being that need for permanence and for an uninterrupted progress — it's because the time has come. |
|
|
20. November 1963 – Special born twists |
|
|
Everyone is born with... (what can I call it?) some special twist (laughing) — I know my own twist, I know it quite well! (I don't talk about it because it isn't enjoyable.) But that's what remains last of all. With our idiotic human logic, we think, "That's what should go first," but it's not true: it's what goes last! Even when it all becomes clear, clear (gesture above), even when you have all the experiences, the habit stays on and it keeps coming back. So you push it back: it rises again from the subconscient; you chase it away: it comes back from outside. So if for one minute you aren't on your guard, it shows up again — oh, what a nuisance! But Sri Aurobindo wrote about this somewhere, I don't remember the words; I read it very recently, and when I read it, I thought, "Ah, there it is! He knew it was that way." So it comforted me, and I thought, "All right, then." He said that he who has purified his mind and so on and so forth, who is ready to work towards Perfection (it's in the Synthesis, "The Yoga of Self-Perfection"), "He is ready and patient for lapses and the recurrence of old errors, and he works quietly, waiting patiently till the time comes for them to leave." I thought, "Very well, that's how it is now." I am patiently waiting for the time when... (though I don't miss any opportunity to catch them by the tip of their nose, or the tip of their ear, and to say, "Ha, you're still here!..."). The first thing is to detach your consciousness, that's most important. And to say: I-AM-NOT-THIS, it's something that has been ADDED, placed to enable me to touch Matter — but it isn't me. And then if you say, "That is me" (gesture upward), you'll see that you will be happy, because it is lovely — lovely, luminous, sparkling. It's really fine, it has an exceptional quality. And that's you. But you have to say, "That is me," and be convinced that it's you. Naturally, the old habits come to deny it, but you must know that they're old habits, nothing else, they don't matter — that is you. This movement is indispensable. A moment comes when one must absolutely separate oneself from all this, because only when one has separated oneself and become quite conscious that one is there (gesture above the head), that one is THAT, only then can one come down again to change it all. Not to forsake it, but to be its master. We must endure. The victory belongs to the most enduring. There are times when one is disgusted, and that's just when one should remember this. Now, your disgust may have reasons of its own (!) But you have only to endure. You know, there is one thing, I don't know if you have savored it yet: as soon as you have a difficulty, dissatisfaction, revolt, disgust — anything — fatigue, tension, discomfort, all, all that negative side (there are lots and lots and lots of such things, they take on all kinds of different colors), the immediate movement — immediate — of calling the Lord and saying, "It's up to You." As long as you try (instinctively you try to arrange things with your best light, your best consciousness, your best knowledge...), it's stupid, because that prolongs the struggle, and ultimately it's not very effective. There is only one effective thing, that's to step back from what's still called "me" and... with or without words, it doesn't matter, but above all with the flame of aspiration, this (gesture to the heart), and something perfectly, perfectly sincere: "Lord, it's You; and only You can do it, You alone can do it, I can't...." It's excellent, you can't imagine how excellent! For instance, someone comes and deluges you with impossible problems, wants you to make instant decisions; you have to write, you have to answer, you have to say — all of it — and it's like truckloads of darkness and stupidity and wrong movements and all that being dumped on you; and it's dumped and dumped and dumped — you are almost stoned to death with all that. You begin to stiffen, you get tense; then, immediately (gesture of stepping back): "O Lord...." You stay quiet, take a little step back (gesture of offering): "It's up to you." But you can't imagine, it's wonderful! Immediately there comes — clear, simple, effortlessly, without seeking for it — exactly what has to be done or said or written: the whole tension stops, it's over. And then, if you need paper, the paper is there; if you need a fountain pen, you find just the one you need; if you need... (there's no seeking: above all don't seek, don't try to seek, you'll just make another mess) — it's there. And that's a fact of EVERY MINUTE. You have the field of experience every second. For instance, you're dealing with a servant who doesn't do things properly or as you think they should be done, or you're dealing with a stomach that doesn't work the way you'd like it to and it hurts: it's the same method, there is no other. You know, at times... situations get so tense that you feel as if you're about to faint, the body can't stand it any more, it's so tense; or else there's a pain, something wrong, things aren't sorting themselves out, and there's a tension; so immediately you stop everything: "Lord, You, it's up to You...." At first there comes a peace, as if you were entirely outside existence, and then it's gone — the pain goes, the dizziness disappears. And what is to happen happens automatically. And, you see, it's not in meditation, not in actions of terrestrial importance: it's the field of experience you have ALL the time, without interruption — when you know how to put it to use. And for everything: when something hurts, for instance, when things resist or grate or howl inside there, instead of your saying, "Oh, how it hurts!..." you call the Lord in there: "Come in here," and then you stay calm, not thinking of anything — you simply stay still in your sensation. And more than a thousand times, you know, I was almost bewildered: "Look! The pain is gone!" You didn't even notice how it went. So people who want to lead a special life or have a special organization to have experiences, that's quite silly — the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for "great" things. Just the other day, I was shown in such a clear way a very small thing I had done ("I," it's the body speaking), a very small things that had been done by the Lord in this body (that's a long sentence!), and I was shown the terrestrial consequence of that very small thing — it was visible, I mean, as my hand is visible to my eyes — and the terrestrial correspondence. Then I understood. We are given everything — EVERYTHING. All the difficulties that have to be overcome, all of them (and the more capable we are, that is, the more complex the instrument is, the more numerous the difficulties are), all the difficulties, all the opportunities to overcome them, all the possible experiences, and limited in time and space so they can be innumerable. And it has repercussions and consequences all over the earth (I am not concerned with what goes on in the universe because, for the time being, that isn't my work). But it is certain (because it has been said so and I know it) that what goes on on the earth has repercussions throughout the universe. Sitting there, you live the everyday life with its usual insignificance, its unimportance, its lack of interest... and it's a WONDERFUL field of experiences, of innumerable experiences, not only innumerable but as varied as can be, from the most subtle to the most material, without leaving your body. Only, you should have RETURNED to it. You cannot have authority over your body without having left it. Once the body is no longer you at all, once it is something that has been added and TACKED onto you, once it is that way and you look at it from above (a psychological "above"), then you can come down into it again as its all-powerful master. You must come out of it first, then come down again. And one should also look at all those difficulties, all those bad habits (like, for you, that habit of revolt: it's something that seems to have been kneaded into the cells of your body), one should look at all that with the smile of someone who says, "I am not that. Oh, this was put on me!... Oh, that was added...." And you know, it was added... because it's one of the victories you must win. I've witnessed the most complete panorama of all the idiotic things in this life, they were shown to me as in a complete panorama: passing from one to another, seeing each of them separately and how they combined with each other. And then: Why? Why should one choose this? (A child's question, which one asks immediately.) And immediately, the answer: "But the more" (let's say "central" to be clearer) "the more central the origin and the more pure in its essence, the greater the 'ignoble complexity below,' as we could call it. Because the lower down you go, the more it takes an essential light to change things." Once you've been told this very nicely, you're satisfied, you stop worrying — it's all right, you take things as they are: "That's how things are, it's my work and I do it; I ask only one thing, it is to do my work, all the rest doesn't matter." |
|
|
23. November 1963 – Kennedy's assassination |
|
|
He was one of the instruments for the establishment of peace — it's a setback for the entire political history of the earth. But probably, it means basically that things weren't ready: some parts would have been overlooked. Revolutions, big strikes, dangerous INNER events are always just before February 21. And the catastrophes of this kind in November — always. Sri Aurobindo too used to say that the most difficult period in the year was November to February. You know, what lends force to the opposition is superstitious ignorance — superstitious in the sense of a sort of faith or at least of belief in Destiny, in Fate. It's ingrained, as if woven into the human substance. They have the same superstition, the same superstitious belief in what is favorable to them as in what is unfavorable; in the divine Power as in the adverse power — it's the SAME attitude. And that's why the divine Power doesn't have its full force, and also precisely why the adverse force has so much power over them, because it's absolutely a movement of Falsehood, of Ignorance — of total Ignorance. Recently, I was following the thing down to the smallest detail, in everybody's mentality. Even in those who have read Sri Aurobindo, who have studied Sri Aurobindo, who have understood, who have come into contact with that region of light, it's still there — it's still there. It's very... yes, it's very tightly woven into the most outward and material part of the consciousness. It's a kind of submissiveness, which may be quite rebellious, but which gives a sense, as you said, of something hanging over your head and shoulders: a sort of Fate, of Destiny. So there is the good destiny and the bad destiny; there is a divine force which one regards as something entirely beyond understanding, whose designs and aims are perfectly inexplicable, and the submission, the surrender consists in accepting — blindly — all that happens. One's nature revolts, but revolts against an Absolute against which it is helpless. And all of that is Ignorance. Not one of all those movements is true — from the most intense revolt to the blindest submission, it's all false, not one true movement. I don't know if it's in Sri Aurobindo's writings (I don't remember), but I hear very strongly (not for me, for mankind): AWAKE AND WILL Naturally men take "will" for their own whims, which have nothing to do with a will — they're all impulses. "To will" means "to will with the supreme Will." And it's as if it were the key that opens the door to the future: AWAKE AND WILL But beware of willing the wrong way because that's no longer a will, it's a whim — don't confuse the two. Will with the supreme Will. We shouldn't hunch our shoulders—it makes us grumble terribly within ourselves and it's useless. Oh, (Mother holds up her head) that feeling of the head rising above all that, of emerging above... But we're so totally enslaved to very small things — the very small things of the body: its needs (or supposed needs). I see all the entreaties that come from everywhere, and it all revolves around the same thing (even those who think they've understood that the consciousness must be general — not collective, but terrestrial — they're slaves to the reactions of their body), it all revolves around two things: sleep-food-sleep-food-sleep... (Mother draws a circle). Even with those who profess that they have "no interest" in those things, they still have the power to cause reactions in their consciousness: a sleepless night or poor digestion, or an upset digestive system — there you are. It has the power to weigh down on their faith and to take away its capacity of action. It's a kind of attachment — an involuntary and mechanical attachment — to that need for sleep and that need for food. And I don't mean people who love to eat or lazy people who like to sleep — I don't even mean that, which is all the way down, that's not it: I mean those who aren't interested in food and would really like to replace sleep with something else, something more interesting, even those — all, all, all of them. And even this body, which has been worked on and kneaded for years... It's in the subconscient of the body. And so that was the answer, it was said to the body: AWAKE AND WILL (silence) And as usual, it was full of humor. Something said: "You grumble all the time, you moan all the time, you complain all the time, what's the use? — AWAKE AND WILL!" And that submissiveness, you know, that acceptance of the worst, with the idea that it comes from the Lord! Not only that, but almost imagining the worst as a trial, as a test to find out if you're really surrendered — that's another stupidity! If you need to imagine such things in order to find out if you really haven't revolted, it means there is still somewhere the germ or residue of revolt. And the fear of being selfish, the fear of being rebellious — it means it's still there, otherwise you wouldn't have that fear. (silence) We are so small, so small. The smaller we are, the more we revolt. We want to break everything because we are so small — when you are vast, you don't need to break anything. You only have to be. AWAKE AND WILL |
|
|
27. November 1963 – Savitri |
|
|
There are landmarks of that kind.... I had told you, you remember, how that great Asura (who in fact was the first born; it's for him that I had built a subtle body) had said he was going to China and that China's revolution (a long time ago!) would signal the beginning of the work of transformation of the earth. Those things are like milestones on a road, and the Chinese revolution was like the first milestone, opening up the road. Well, Kennedy's assassination is one of those signs, one of the landmarks — I've been told this. (silence) I remember having asked, "But the earth, the human earth, is it really still so tamasic that it needs tragic events of the sort to awaken its consciousness?..." And I was answered, "Still far more tamasic than you think." The intelligences that have emerged into a higher light are like stars scattered over a perfectly dark sky — perfectly dark. It's like in Savitri, when he speaks of the "consciousness that fell asleep in the dust"... the divine Consciousness that fell asleep in the dust of its creation (I am embroidering). The divine Consciousness, the eternal Mother, that is, fell asleep in the dust of her creation; somebody wakes her up, and She realizes (this isn't from Sri Aurobindo!), She realizes (laughing) that it's the supreme Lord who shook her! So She does everything, all sorts of extraordinary things, anything to stop Him from going away! (Mother takes up "Savitri") She reposes motionless in its dust of sleep. (II.VI.180) For him she leaped forth from the unseen Vasts To move here in a stark unconscious world. In beauty she treasures the sunlight of his smile. Ashamed of her rich cosmic poverty.... And woos his large-eyed wandering thoughts to dwell In figures of her million-impulsed Force. Only to attract her veiled companion And keep him close to her breast in her world-cloak Lest from her arms he turn to his formless peace, Is her heart's business and her clinging care. (II.VI.181) A little later: For some time, I had been encountering in N. a sort of resistance to the Action. Whenever he entered the atmosphere (Mother makes the gesture of banging against a wall), it resisted terribly. And I didn't have any intention other than to make it give way, in other words, I confined myself to the inner action (gesture indicating the Force at work). Then, as it happened, he fell ill. Yesterday, he came as every day, but he wasn't well. So I told him, "Listen, go downstairs, shut yourself up in your room, enter Sachchidananda and don't move from it." (He is quite capable of doing it.) In the evening, the doctor came and told me that N. had a very high fever: He is restless. The fever was too high. I thought, "The resistance is even stronger than I thought." At night, when I went to bed, I began to concentrate on him to see, and I saw him surrounded by a kind of black crust, which obviously comes from the fact that he isn't used to purifying himself as things come onto him from outside (me too, for example, I would be surrounded by a black cuirass, absolutely coal black, if I didn't do my work of purification all the time, all the time, all the time). So I saw this, and did what was needed. And this morning, the fever had dropped. But the interesting thing is that when he came this morning, he told me this: "Last night I had a vision: I suddenly found myself entirely surrounded by coal, a thick crust of coal, and I wanted to get rid of it and get out of it. I looked at my hands, I had nothing in them, so I thought, 'How can I do it? I have nothing to do it with.' And instantly, I saw the crust begin to crumble and crumble and crumble into dust and... gone! And this morning, I feel weak and tired, but it's over." It's a minimum of distortion. From time to time, I have examples like that, where the experience corresponds almost exactly. I mean, one's idiosyncrasy, the individual distortion, doesn't interfere: every individual has his own distortion... what's the word?... I know that it ends with "-syncrasy" (it was translated in me as "idiot-syncrasy," but I am not sure if that's the word!). It's a minimum of distortion. I am forever studying, in the body, the difference between THE Thing and its transcription. It's very interesting. Very subtle — very subtle. And it takes a mere nothing for it not to be the True Thing any more. |
|