In these texts the word Nirvana is not used in the sense of annihilation, as you see, but in the sense of an eternal existence in opposition to life and death, as we know them in the present earthly existence, and which are to contrary to each other: life contrary to death, death contrary to life. It is not that life which is spoken of, but the eternal existence which is beyond life and death - the true existence.

Vigilance means to be awake, to be on ones guard, to be sincere - never to be taken, by surprise. When you want to do sadhana, at each moment Of your life, there is a choice between taking a step that leads to the goal and falling asleep or sometimes even going backwards, telling Yourself, Oh, later on, not immediately" - sitting down on the way.

To be vigilant is not merely resist what pulls you downwards, but above all to be alert in order not to lose any opportunity to progress, any opportunity to overcome a weakness, to, resist a temptation, any opportunity to learn something, to correct something, to master something. If you are vigilant, you can do in a few days what would otherwise take years. If you are vigilant, you change each circumstance of your life, each action, each movement into an occasion for coming nearer the goal.

There are two kinds of vigilance, active and passive. There is a vigilance that gives you a warning if You are about to make a wrong choice, if you are about to make a mistake, if you are making a wrong choice, if you are being weak or allowing yourself to be tempted, and there is the active vigilance which seeks an opportunity to progress, seeks to utilise every circumstance to advance quickly. 

There is a difference between preventing yourself from falling and advancing more quickly.

And both are absolutely necessary.

He who is not vigilant is already dead. He has lost contact with the true purpose of existence and of life.

So the hours, circumstances, life pass in vain, bringing nothing, and you awake from your somnolence in a hole from which it is very difficult to escape.

17 January 1958
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Throughout this teaching there is one thing to be noticed; it is this: you are never told that to live well, to think well, is the result of a struggle or of a sacrifice; on the contrary it is a delightful state which cures all suffering. At that time, the time of the Buddha, to live, a spiritual life was a joy, a beatitude, the happiest state, which freed you from all the troubles of the world, all the sufferings, all the cares, making you, happy, satisfied, contented.

It is the materialism of modem times that has turned spiritual effort into a hard struggle and a sacrifice, a painful renunciation of all the so-called joys of life.

This insistence on the exclusive reality of the physical world, of physical pleasures, physical joys, physical possessions, is the result of the whole materialistic tendency of human civilisation. It was unthinkable in ancient times. On the contrary, withdrawal, concentration, liberation from all material cares, consecration to the spiritual joy that was happiness indeed.

From this point of view it is quite evident that humanity is far from having progressed; and those who were born into the world in the centres of materialistic civilisation have in their subconscient this horrible notion that only material realities are real and that to be concerned with things that are not material represents a wonderful spirit of sacrifice, an almost sublime effort. Not to be preoccupied from dawn to dusk and from dusk to dawn with all the little physical satisfactions, Physical pleasures, physical sensations, physical preoccupations is to bear evidence of a remarkable spirit. One is not aware of it, but the whole of modern civilisation is built on this conception: "'Ah, what you can touch, you are sure that is true; what you can see, you are sure that is true; what you have eaten, you are sure of having eaten it; but all the rest - pooh ! We are not sure whether they are not vain dreams and whether we are not giving up the real for the unreal, the substance for the shadow. After all, what are you going to gain ? A few dreams ! But when you have some coins in your pocket, you are sure that they are there !"

And that is everywhere, underneath everything. Scratch a appearances just a little, it is there, within your consciousness; and from time to time-you hear this thing whispering' within you, "Take care, don't be taken in." Indeed, it is lamentable.

We have been told that evolution is progressive and that it follows a spiral of ascending progression. I do not doubt that what one calls comfort in modem cities is a much higher degree of evolution than the comfort of the cave-man, But in ancient narratives, they always spoke of a power of foresight, of the prophetic spirit, the announcement of future events through visions, life's intimacy with something more subtle that had for the simple people of that age a more concrete reality.

Now, in those beautiful cities that are so comfortable, when one wants to condemn anything, what does one say ? - "It’s a dream, it is imagination." 

And precisely, if a person lives in an inner perception, people look at him slightly askance and wonder whether he is altogether mentally sound. One who does not pass his time in striving for wealth or in trying to increase his comforts and well-being, to secure a good position and become an important person, a man who is not like that is mistrusted, People wonder whether he is in his right mind.

And all that is so much the stuff of the atmosphere, the content of the air you breathe, the orientation of the thoughts received from others that it seems absolutely natural. You do not feel that it is a grotesque monstrosity.

To become a little more conscious of oneself, to enter into relation with the life behind the appearances, does not seem to you to be the greatest good. When you sit in a comfortable chair, in front of a lavish meal, when you fill your stomach with delicious dishes that certainly appears to you much more concrete and much more interesting. And if you look at the day that has passed, if you take stock of your day, if you have had some material advantage, some pleasure, a physical satisfaction, you s a good day; but if you have received a good lesson from life, if it has given you a knock on your nose to tell you that you are a stupid fellow, you do not give thanks to the Grace, you say, "Oh, life is not always fun !"

When I read these ancient texts, I really have the impression that from the inner point of view, from the point of view of the true life, we have fallen back terribly and- that for the acquisition of a few ingenious mechanisms, a few encouragements to physical laziness, the acquisition of instruments and gadgets that lessen the effort of living, we have renounced the reality of the inner life. It is that sense which has been lost and it needs an effort for you to think of learning the meaning of life, the purpose of existence, the goal towards which we must advance, towards which all life advances, whether you want it or not. One step towards the goal, oh ! it needs so much effort to do that. And generally one thinks of it only when the outer circumstances are not pleasant.

How far we are from the times when the shepherd, who did not go to school and kept watch over his flock at night under the stars, could read in the stars what was going to happen, commune expressed itself through Nature, and moon with something, which had the sense of the profound beauty and that peace which simple life gives !

Its is very unfortunate that one has to give up one thing in order to gain another. When I speak of the inner life, I am far from opposing any modern inventions, far from it, but hot much these inventions have made us artificial and stupid! much we have lost the sense of true beauty, how much we burden ourselves with useless needs !

Perhaps the time has come to continue the ascent in the curve Of the spiral and now with all that this knowledge matter has brought us, we shall be able to give to our spiritual progress a more solid basis. Strong with what we have learnt the secrets of material Nature, we shall be able to join the two extremes and rediscover the supreme Reality in the very heart of the atom.