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flowers
Their Spiritual significance
Photo Collection
Mental sincerity
The essential condition for integral honesty.
The mental opened and climbing towards the light. Early comment
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Solidago Spp. L. (Asteraceae [= Compositae])
Goldenrod
Yellow
Before the Eternal Consciousness a drop of sincerity has more value than an ocean of pretension and hypocrisy.
The Mother
The Mother. Collected Works of the Mother.- Volume 14. - Words of the Mother
One must rely on the Divine and yet do some enabling sadhana - the Divine gives the fruit not by the measure of the sadhana but by the measure of the soul's sincerity and its aspiration. (I mean by soul's sincerity its yearning after the Divine and its aspiration towards the higher life.) Also, worrying does no good - "I shall be this, I shall be that, what shall I be?" Say: "I am ready to be not what I want but what the Divine wants me to be," - all the rest should go on that base.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 23. - Letters on Yoga.-P.2-3
True sincerity consists in following the way because you cannot do otherwise, in consecrating yourself to the divine life because you cannot do otherwise, in endeavouring to transform your being and emerge into the Light because you cannot do otherwise, because it is the very reason for which you live.
The Mother
The Mother. Collected Works of the Mother.- Volume 15. - Words of the Mother
A sincere heart is worth all the extraordinary powers in the world.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 24. - Letters on Yoga.-P.4
Sincerity is the key of the divine doors.
The Mother
The Mother. Collected Works of the Mother.- Volume 14. - Words of the Mother
Literary way of expressing the fact that with sincerity one can attain everything, even the Divine. If one wants to open a door, a key is necessary, isn't it? Well, for the door separating you from the Divine, sincerity works as a key and opens the door and shows you in, that's all.
The Mother
The Mother. Collected Works of the Mother.- Volume 6. - Questions And Answers (1954)
This morning after Pranam, Thou blest me with four flowers of Sincerity. I feel that there is special significance in it, but I am unable to find out the same. May I know it?
When I picked up the flowers to give you, I felt that several were coming and I willed: "Let it be the number of the states of the being in which the Sincerity (in the consecration to the Divine) will be definitively established." Four means integrality: the four states of being, mental, psychic, vital, physical.
The Mother
The Mother. Collected Works of the Mother.- Volume 15. - Words of the Mother
Sincerity means more than mere honesty. It means that you mean what you say, feel what you profess, are earnest in your will. As the sadhak aspires to be an instrument of the Divine and one with the Divine, sincerity in him means that he is really in earnest in his aspiration and refuses all other will or impulse except the Divine's.
Sri Aurobindo
Sri Aurobindo. Guidance from Sri Aurobindo.- I.- Pondicherry: Sri Aurobindo Society, 1974, P.110.
Is there a mental sincerity, a vital sincerity, a physical sincerity? What is the difference between these sincerities?
Naturally, the principle of sincerity is the same everywhere, but its working is different according to the states of being.
The Mother
The Mother. Collected Works of the Mother.- Volume 8. - Questions And Answers (1956)
To be perfectly sincere it is indispensable not to have any preference, any desire, any attraction, any dislike, any sympathy or antipathy, any attachment, any repulsion. One must have a total, integral vision of things, in which everything is in its place and one has the same attitude towards all things: the attitude of true vision. This programme is obviously very difficult for a human being to realise. Unless he has decided to divinise himself, it seems almost impossible that he could be free from all these contraries within him. And yet, so long as one carries them in himself, one cannot be perfectly sincere. Automatically the mental, the vital and even the physical working is falsified. I am emphasising the physical, for even the working of the senses is warped: one does not see, hear, taste, feel things as they are in reality as long as one has a preference. So long as there are things which please you and others which don't, so long as you are attracted by certain things, and repulsed by others, you cannot see things in their reality; you see them through your reaction, your preference or your repulsion. The senses are instruments which get out of order, in the same way as sensations, feelings and thoughts. Therefore, to be sure of what you see, what you feel, what you experience and think, you must have a complete detachment; and this is obviously not an easy task. But until then your perception cannot be wholly true, and so it is not sincere.
Naturally, this is the maximum. There are crass insincerities which everybody understands and which, I believe, it is not necessary to dwell upon, as for example, saying one thing and thinking another, pretending that you are doing one thing and doing another, expressing a wish which is not your real wish. I am not even speaking of the absolutely glaring lie which consists in saying something different from the fact, but even that diplomatic way of acting which consists in doing things with the idea of obtaining a certain result, in saying something and expecting it to have a certain effect; every combination of this kind which naturally makes you contradict yourself, is a kind of insincerity gross enough for everybody to easily recognise.
But there are others more subtle which are difficult to discern. For instance, so long as you have sympathies and antipathies, quite naturally and as it were spontaneously you will have a favourable perception of what is sympathetic to you and an unfavourable perception of what - or whom - you dislike. And there too the lack of sincerity will be flagrant. However, you may deceive yourself and not perceive that you are being insincere. Then in that case, you have, as it were, the collaboration of mental insincerity. For it is true that there are insincerities of slightly different types according to the state of being or the parts of the being. Only, the origin of these insincerities is always a similar movement arising from desire and the seeking of personal ends - from egoism, from the combination of all the limitations arising from egoism and all the deformations arising from desire.
In fact, as long as the ego is there, one cannot say that a being is perfectly sincere, even though he is striving to become sincere. One must pass beyond the ego, give oneself up totally to the divine Will, surrender without reserve and without calculation... then one can be perfectly sincere, but not before.
That does not mean that one should not make an effort to be more sincere than one is, saying to oneself, "All right, I shall wait for my ego to disappear in order to be sincere", because one may reverse the terms and say that if you do not try sincerely your ego will never disappear. Therefore, sincerity is the basis of all true realisation, it is the means, the path - and it is also the goal. Without it you are sure to make innumerable blunders and you have constantly to redress the harm you have done to yourself and to others.
There is, besides, a marvellous joy in being sincere. Every act of sincerity carries in itself its own reward: the feeling of purification, of soaring upwards, of liberation one gets when one has rejected even one tiny particle of falsehood.
Sincerity is the safeguard, the protection, the guide, and finally the transforming power.
The Mother
The Mother. Collected Works of the Mother.- Volume 8. - Questions And Answers (1956)
The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words "mind" and "mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
The mind proper is divided into three parts - thinking Mind, dynamic Mind, externalising Mind - the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).
Sri Aurobindo
Sri Aurobindo. Sri Aurobindo Birth Centenary Library in 30 Volumes. - Volume 22. - Letters on Yoga.-P.1
Mental capacity is developed in silent meditation.
The Mother
The Mother. Collected Works of the Mother.- Volume 12. - On Education
The mind is not an instrument of knowledge; it is incapable of finding knowledge. The mind has to be silent and attentive to receive knowledge from above and manifest it.
The Mother
The Mother. Collected Works of the Mother.- Volume 15. - Words of the Mother
It is, if you like, the crowning of an absolute mental sincerity, when you no longer have any partiality, any preference, any attachment to an idea, when you do not even try any longer to know the truth. You are simply open in the Light, that's all.
The Mother
The Mother. Collected Works of the Mother.- Volume 4. - Questions And Answers (1950-51)