Aim (in Views from the Real World - VRW)

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VIDE: AIM (in ISM); AIM (in MRM); AIM (in Life is real…)

I have already said that there are people who hunger and thirst for truth. If they examine the problems of life and are sincere with themselves, they soon become convinced that it is not possible to live as they have lived and to be what they have been until now; that a way out of this situation is essential and that a man can develop his hidden capacities and powers only by cleaning his machine of the dirt that has clogged it in the course of his life. But in order to undertake this cleaning in a rational way, he has to see what needs to be cleaned, where and how; but to see this for himself is almost impossible. In order to see anything of this one has to look from the outside; and for this mutual help is necessary. [VRW p. 50]

Do not forget to concentrate all your attention on the nearest sector of the way — do not concern yourself about far aims if you do not wish to fall over the precipice.

Yet do not forget your aim. Remember it the whole time and keep up in yourself an active endeavor toward it, so as not to lose the right direction. And once you have started, be observant; what you have passed through remains behind and will not appear again; so if you fail to notice it at the time, you never will notice it.

Do not be overcurious nor waste time on things that attract your attention but are not worth it. Time is precious and should not be wasted on things which have no direct relation to your aim.

Remember where you are and why you are here.

Do not protect yourselves and remember that no effort is made in vain.

And now you can set out on the way. [VRW p. 59]

Question: Are there no other ways of doing what I want to do?

Answer: In England, no. In the East, it is different. There are different methods for different men. But you must find a teacher. You alone can decide what it is that you wish to do. Search into your heart for what you most desire and if you are capable of doing it, you will know what to do.

Think well about it, and then go forward. [VRW p. 81]

I am speaking of objective self-observation. Objectively you cannot see yourselves for a single minute, because it is a different function, the function of the master.

If it seems to you that you can observe yourselves for five minutes, this is wrong; if it is for twenty minutes or for one minute-it is equally wrong. If you simply realize that you cannot, it will be right. To come to it is your aim.

To achieve this aim, you must try and try.

When you try, the result will not be, in the true sense, selfobservation. But trying will strengthen your attention, you will learn to concentrate better. All this will be useful later. Only then can one begin to remember oneself. [VRW p. 88]

Question: What must I do?

Answer: There are two kinds of doing-automatic doing, and doing according to aim. Take a small thing which you now are not able to do, and make this your aim, your God. Let nothing interfere. Only aim at this. Then, if you succeed in doing this, I will be able to give you a greater task. Now you have an appetite to do things too big for you. This is an abnormal appetite. You can never do these things, and this appetite keeps you from doing the small things you might do. Destroy this appetite, forget big things. Make the breaking of a small habit your aim. [VRW p. 91]

Take some substance-say, bread. It requires a definite proportion of flour, water and fire. It is bread only when the ingredients are in the right proportion, and similarly with man, to obtain the figure 30, each source must contribute a corresponding quality and quantity. If J. has much flour, that is, physical postures, but no water or fire, it is simply flour and not an individual, not bread. She (O.) produces water (feeling), she has many postures. But no bread can be got from water- again it is worth nothing; the sea is full of water. L. has much fire but no flour or water-again it is worth nothing. If they could be put together, the result would be 30-an individual. As they are, they are only pieces of meat; but the three together would give 30 as manifestation. Could she say “I"? “We,” not “I.” She produces water, yet she says “I.” Each of these three machines is, as it were, a man. And all the three fit into one another. Man consists of three men; each has a different character, different nature and suffers from lack of correspondence with the others. Our aim must be to organize them so as to make them correspond. But before beginning to organize them and before thinking of a manifestation worth 30, let us pause to see consciously that these three machines of ours are indeed at variance with one another. They are not acquainted with one another. Not only do they not listen to one another, but if one of them begs the other very hard to do something, and knows how it should be done, the other either cannot or will not do it. [VRW p. 141]

Question: With mathematical law could everyone be developed to a higher degree?

Answer: The body, when born, is the result of many things, and is just an empty possibility. Man is born without a soul, but it is possible to make one. Heredity is not important for the soul. Each man has many things he must change; they are individual; but, beyond that point, preparation cannot help.

The ways are different, but all must get to “Philadelphia"- this is the basic aim of all religions. But each goes by a special route. Special preparation is necessary; all our functions must be coordinated and all our parts developed. After “Philadelphia,” the road is one.

Man is three persons with different languages, different desires, different development and upbringing; but later-all is the same. There is only one religion, for all must be equal in development.

You may start as a Christian, a Buddhist, a Moslem, and work along the line you are accustomed to, and start from one center. But afterwards the others must be developed too.

Sometimes religion deliberately hides things, for otherwise we could not work. In Christianity faith is an absolute necessity, and Christians must develop feeling; and for that it is necessary to work only on that function. If you believe, you can do all the necessary exercises. But without faith you could not do them productively.

If we want to cross the room, we may not be able to go straight across, for the way is very difficult. The teacher knows this and knows that we must go to the left, but does not tell us. Though going to the left is our subjective aim, our responsibility is to get across. Then, when we arrive there and are past the difficulty, we must have a new aim again. We are three, not one, each with different desires. Even if our mind knows how important the aim is, the horse cares for nothing but its food; so sometimes we must manipulate and fool the horse.

But whichever way we take, our aim is to develop our soul, to fulfil our higher destiny. We are born in one river where the drops are passive, but he who works for himself is passive on the outside and active inside. Both lives are according to law: one goes by the way of involution and the other by evolution. [VRW p. 191]

Suppose you find a teacher with real knowledge who wishes to help you, and you wish to learn: even so, he cannot help you. He can only do so when you wish in the right way. This must be your aim; but this aim is also too far off, it is necessary to find what will bring you to it or at least bring you nearer to it. The aim must be divided. So, we must have as our aim the capacity to wish, and this can only be attained by a man who realizes his nothingness. We must revalue our values, and this must be based on need. Man cannot do this revaluation by himself alone. [VRW p. 241]


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