WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust
10 November 1954
Sweet Mother, what does "sincerity" mean, exactly?
There are several degrees of sincerity.
The most elementary degree is not to say one thing and think another, claim one thing and want another. For example, what happens quite often: to say, "I want to make progress, and I want to get rid of my defects" and, at the same time, to cherish one's defects in the consciousness and take great care to hide them so that nobody intervenes and sends them off. This indeed is a very common phenomenon. This is already the second degree. The first degree, you see, is when someone claims, for example, to have a very great aspiration and to want the spiritual life and, at the same time, does completely... how to put it?... shamelessly, things which are most contradictory to the spiritual life. This is indeed a degree of sincerity, rather of insincerity, which is most obvious.
But there is a second degree which I have just described to you, which is like this: there is one part of the being which has an aspiration and says, even thinks, even feels that it would very much like to get rid of defects, imperfections; and then, at the same time, other parts which hide these defects and imperfections very carefully so as not to be compelled to expose them and get over them. This is very common.
And finally, if we go far enough, if we push the description [old p. 398]far enough, so long as there is a part of the being which contradicts the central aspiration for the Divine, one is not perfectly sincere. That is to say, a perfect sincerity is something extremely [new p. 398]rare. And most commonly, very very frequently, when there are things in one's nature which one does not like, one takes the greatest care to hide them from oneself, one finds favourable explanations or simply makes a little movement, like this ( gesture). You have noticed that when things move like this you can't see them clearly. Well, where the defect is seated, there is a kind of vibration which does this, and so your sight is not clear, you no longer see your defects. And this is automatic. Well, all these are insincerities.
And perfect sincerity comes when at the centre of the being there is the consciousness of the divine Presence, the consciousness of the divine Will, and when the entire being, like a luminous, clear, transparent whole, expresses this in all its details. This indeed is true sincerity.
When, at any moment, whatever may happen, the being has given itself to the Divine and wants only the divine Will, when, no matter what is going on in the being, at any moment whatever, always, the whole being in perfect unanimity can say to the Divine and feels for the Divine, "Let Thy Will be done", when it is spontaneous, total, integral, then you are sincere. But until this is established, it is a mixed sincerity, more or less mixed, right up to the point where one is not at all sincere.
Sweet Mother, here it is written: "The personal effort has to be transformed progressively into a movement of the Divine Force. If you feel conscious of the Divine Force, then call it in more and more to govern your effort, to take it up, to transform it into something not yours, but the Mother's." But if one is not conscious of the Divine Force?
You must become conscious. Aspire, ask, aspire sincerely. [old p. 399]
You see, generally speaking, you are here, we have a class, we have just read something, you have questions to ask; while you are here you ask questions and think of the subject. But as [new p. 399]soon as you go out or go home, you think of a thousand other things, don't you? So, how do you expect that you will become conscious of the divine Force? We have hardly about half an hour here, that's not a very long time to become conscious of the Force.
But if it is your sole preoccupation, if truly, with all your being, you want to become conscious of the divine Force, you will be able to. You can't, simply because you think about it from time to time; when the subject comes up, you ask yourself, "Why, it is true, how can I do it?" And then, the next minute you don't think about it any more. So, how do you expect this to happen? You must be very attentive, you must be very silent, must observe yourself very clearly. And you must be very humble; that is, be willing not to play a great part in all this story. The misfortune is that usually either the vital being or the mental being or even the physical being is very anxious to play a part, very anxious. So it swells up, takes up a lot of place, covers the rest; and it covers it so well that one can't even become aware of the presence of the divine Force because the personal movement of the physical, the body, the vital, the mind, covers everything with its own importance.
Listen: if every evening before going to sleep you take off only a tiny minute, like that, and in this little minute, with all the concentration you are capable of you ask to become conscious of the divine Force, simply like that, nothing more; in the morning when waking up, before beginning your day, if you do the same thing, take a minute off, concentrate as much as you can and ask to become conscious of the divine Force, you will see, after some time, it will happen. Nothing but these small things which are nothing at all and take no time.
One day it will happen. Only, you must do it with concentration, intensity and sincerity; that is, it must not happen that [old p. 400]while you are asking for this, another part of your being is telling itself, "After all, this has no importance." Or maybe you think of something else, what you are going to put on or the [new p. 400]person you will meet, anything at all, a thousand desires. You must be there, fully, for one minute. Of course if you multiply the minute, it goes so much the quicker. But as I also said, if one is able not to contradict the next minute the aspiration one had the minute before, it is easier; if not, it pushes sincerity away.