Evolution of Love 2

Heart of Truth

"Mother says that the teachings of all lines and of all teachers, provided they are genuine and proceed from the right sources, are correct and should be followed by those for whom they are meant. They may be opposed to one another, but that does not detract from each its peculiar value as a distinct path leading to the goal set before it. If this path is self-consistent and lies unblocked til the end of the journey, it will not mislead, though it may carry the pilgrim to a sectional truth and not the 'whole' Truth. But if the pilgrim has within him genuine aspiration for the Supreme Reality, reality will assert itself and overtake him at any point of the journey. In that case the sectional truth will be either brought into relation with the Whole and make a step in its direction or will be converted into a medium through which the Supreme Truth will reveal itself. The Ultimate Truth is one and the Way to it is also one. An earnest Seeker, free from worldly attachments and desires, has no reason for disappointment. What is needed is unfailing patience, grim resolution, persistent endeavor, unflinching faith in Divine Providence and unconditional surrender to the Divine Will, preceded by a life of purity, devotion and self-dedication.
Mother has no line of her own, no particular teaching or doctrine. She recognizes that though at bottom the Way is unique, it assumes varied forms as the temperaments and capacities of individuals are varied. The true test of real advance in spiritual life lies in the gradual purification, illumination and transformation of the human soul whereby in the end it may be restored to its lost unity with the Divine. She is at times very eloquent on the deprecation of the so-called spiritual favors, including revelations, visions, locutions, etc, and exhibitions of occult powers. Not that they are always bad or inspired by dark forces, but the point to be remembered is that they have generally a tendency to deflect us from the right path, which consists in a single-minded and all-absorbing attention to the great Aim held in view. She does not, however, actually comment, even in an indirect manner, on anybody's personal experiences. She simply wants that we should be guarded against what Sri Aurobindo calls 'the valley of the false glimmer'. Usually these experiences arise from perverted imagination or alien powers, hostile or neutral. Self-deception, she points out, is always possible on the path. In very rare cases these favors are real and welcome and may be helpful on the path. In such cases there is no harm in allowing them to continue, though even then the 'sadhaka' should not actively co-operate with them until he feels strongly fortified against all outer influences. It is very important to bear in mind that the strength of personal will, self-consciousness and power of rational discrimination should not suffer in any way.
It is thus intelligible that Mother is tolerant to all. She sees the bright side of every object and every event and asks all to do the same as far as they can. Everything has its own use and importance. People have different points of view. What one says from his own viewpoint may be as true as what another says from his own viewpoint. She speaks to people from their own standpoints so that they may understand her well, showing that she is familiar with all. This is the secret of her universal sympathy and compassion. She always makes it clear that different people with different temperaments and intellectual backgrounds have to be led in different ways.
A great world-teacher said that 'there are many mansions in my Father's house'. Mother says that there are really infinite mansions and that there are infinite ways leading to each and yet what she insists on is that we should not forget the fact that the House is one. All the creatures live in the same house and are members of one and the same family. They all have descended from One and are parts of One and verily One and the Same. Differences are in appearance only due to 'maya', but even this is in reality the play of the One. When we are ourselves again we are bound to realize this. Though she moves about from place to place, she is always aware that she is in the same house - movement and rest, many and one, are always co-existent in her consciousness; nay, they are aspects of the self-same reality, indeed the Reality itself is aspectless.
For the same reason people of different creeds and persuasions find in her their strongest support, each for reasons best known to himself. 'Karma, jnana, yoga and bhakti', in fact all ways of spiritual life, find their best exponent in her. She knows the value of each, the relation of one with the other and the fact that all are simultaneously operative. She recognizes the different grades of spiritual advancement and yet she is emphatic - of course to those who can appreciate it - that the universal and integral self-revelation of God is always sudden and the question of a Moment, for it never happens in time. She teaches the law of moral and spiritual causality on the analogy of natural law and yet she stresses the supreme value of Divine Freedom which stands above all laws and restraints. She attaches great importance to Teachers and yet she holds that even Teachers need not be indispensable. She reconciles all conflicts in her own inimitable way, saying that behind all varieties and diversities one Truth shines in its own glory and adds strength to every position. . . . . Mother will surely reveal herself to us more and more fully according to the degree of our fitness and receptivity and we shall then be in a fortunate position to know immediately, and not through our intellect which sees through a veil and perverts what it sees, what Mother truly is. And in so knowing her we shall be able to know our own selves also. For she is verily one with us. No intellectual approach, however free from pre-dispositions and prejudices, is capable of revealing the Heart of Truth."