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Honesty
=What is Honesty?= 2
==Honesty in Relation to Other Qualities== 2
===Sincerity=== 2
===Courage=== 3
==Honesty in Parts of the Being== 4
===Physical Being=== 4
===Vital Being=== 4
===Mental Being=== 5
=Why is Honesty Necessary?= 7
==To be Happy== 8
==Victory over Falsehood== 8
=Role of Honesty in Religion= 8
=Role of Honesty in Sadhana= 9
=How to Develop Honesty?= 11
==Prerequisites== 11
==Process of Cultivating Honesty== 12
==Helpful Practices== 13
==How to Inculcate Honesty In Children?== 14
=Common Misunderstandings about Honesty= 15
==Not a Mental Construction== 15
=Reasons for Decrease in Honesty= 16
==More on Honesty== 17
HONESTY
<centre>Be honest towards yourself―(no self-deception). Be sincere towards the Divine―(no bargaining in the surrender)
Be straightforward with humanity―(no pretence and show). </centre>
<ref>http://incarnateword.in/cwm/14/insincerity-pretension-and-self-deception#p29,30</ref>
=What is Honesty?=
==Honesty and in Relation to Other Qualities==
===Sincerity===
Mental sincerity: the essential condition for integral honesty.
<ref>http://incarnateword.in/cwm/14/honesty#p7</ref>
Because sincerity is so rare a virtue in the world, one ought to bow down before it with respect when one meets it. Sincerity—what we call sincerity, that is to say, a perfect honesty and transparency: that there may be nowhere in the being anything which pretends, hides or wants to s itself off for what it is not.<ref>http://incarnateword.in/cwm/08/22-february-1956#p39</ref>
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''Qs.<ref>http://incarnateword. Is there a difference between in/cwsa/29/sincerity#p5</ref> …it is obvious that honesty, straightforwardness, loyalty and sincerity are closely related. I think that it is extremely difficult for someone to be perfectly sincere without being loyal and loyalty?''honest, but of course this demands the utmost. <ref>http://incarnateword.in/cwm/15/6-january-1951#p33</ref>
===Courage===
There is no greater courage than to be always truthful.
<ref>http://incarnateword.in/cwm/14/courage#p12</ref>
==Honesty in Parts of the Being==
===Physical BodyBeing===
===Mental Being===
Mental honesty: one does not try to deceive others or to deceive oneself.<ref>http://incarnateword.in/cwm/14/honesty#p6</ref><center>~</center>
''Q. Sweet Mother, what does “mental honesty” mean exactly?''
''A:'' It is a mind that does not attempt to deceive itself. And in fact it is not an “attempt”, for it succeeds very well in doing it!
It would seem that in the ordinary psychological constitution of man, the almost constant function of the mind is to give an acceptable explanation of what goes on in the “desire-being”, the vital, the most material parts of the mind and the subtlest parts of the body. There is a kind of general complicity in all the parts of the being to give an explanation and even a comfortable justification for everything we do, in order to avoid as far as possible the painful impressions left by the mistakes we commit and undesirable movements. For instance, unless one has undergone or taken up a special training, whatever one does, the mind gives itself a favourable enough explanation of it, so that one is not troubled. Only under the pressure of outer reactions or circumstances or movements coming from other people, does one gradually consent to look less favourably at what one is and does, and begins to ask oneself whether things could not be better than they are.
This means that an effort is needed in order to be mentally sincere. There must be an effort, there must be a discipline. Of course, I am not speaking of those who tell lies in order not to be caught, for everybody knows that this should not be done. Besides, the most stupid lies are the most useless, for they are so flagrant that they can’t deceive anyone. Such examples occur constantly; you catch someone doing something wrong and tell him, “That’s how it is”; he gives a silly explanation which nobody can understand, nobody can accept; it is silly but he gives it in the hope of shielding himself. It is spontaneous, you see, but he knows this is not done. But the other kind of deception is much more spontaneous and it is so habitual that one is not aware of it. So, when we speak of mental honesty, we speak of something which is acquired by a very constant and sustained effort.
You catch yourself, don’t you, you suddenly catch yourself in the act of giving yourself somewhere in your head or here (''Mother indicates the heart''), here it is more serious… giving a very favourable little explanation. And only when you can get a grip on yourself, there, hold fast and look at yourself clearly in the face and say, “Do you think it is like that?”, then, if you are very courageous and put a very strong pressure, in the end you tell yourself, “Yes, I know very well that it is not like that!”
It sometimes takes years. Time must pass, one must have changed much within oneself, one’s vision of things must have become different, one must be in a different condition, in a different relation with circumstances, in order to see clearly, completely, how far one was deceiving oneself—and at that moment one was convinced that one was sincere.
When one springs up into the higher sphere, into the world of Truth, one will be able to see things as they truly are, and seeing them as they are, one will be able to live them in their truth. Then all falsehoods will naturally crumble. And since the favourable explanations will no longer have any purpose, they will disappear, for there will be nothing left to explain.
Things will be self-evident, Truth will shine through all forms, the possibility of error will disappear.’’<ref>httphttps://incarnateword.in/cwm/09/21-may-1958#p1,p2,p3,p4,p5,p6,p7,p8,p9,p10,p11,p12,p13,p14,p15</ref>
==The Need for Complete Why is Honesty=Necessary?=
You see, for those who are sincere, sincere and very—how to put it?—very straight in their aspiration, there is a marvellous help, there is an absolutely living, active consciousness which is ready to... to respond to any attentive silence. You could do six years' work in six months, but there should... there should not be any pretension, there should not be anything which tries to imitate, there should be no wanting to put on airs. There should... you should be truly, absolutely honest, pure, sincere, conscious that... you exist only by what comes from above. Then... then... then you could advance with giant strides. <ref>http://incarnateword.in/cwm/12/11-november-1967#p156</ref> Absolute truthfulness must govern life if one wants to be close to the Divine. <ref>http://incarnateword.in/cwm/14/truth#p3</ref> ==To be Happy== In reality, even for a purely egoistic reason, to do good, to be just, straight, honest is the best means to be quiet and peaceful, to reduce one's anxiety to a minimum. And if, besides, one could be disinterested, free from personal motives and egoism, then it would be possible to become truly happy. <ref>http://incarnateword.in/cwm/03/conjugate-verses#p105</ref> A peaceful heart is the best reward of honesty. <ref>http://incarnateword.in/cwm/14/honesty#p2</ref> ==Victory over Falsehood== The lords of Falsehood hold, at present, almost complete sway over poor humanity. Not only the lower life-energy, the lower vital being, but also the whole mind of man accepts them. Countless are the ways in which they are worshipped, for they are most subtle in their cunning and seek their ends in variously seductive disguises. The result is that men cling to their falsehood as if it were a treasure, cherishing it more than even the most beautiful things of life. Apprehensive of its safety, they take care to bury it deep down in themselves; but unless they take it out and surrender it to the Divine they will never find true happiness. Indeed the very act of bringing it out and showing it to the Light would be in itself a momentous conversion and pave the way to the final victory. For the laying bare of each falsehood is in itself a victory—each acknowledgment of error is the demolition of one of the lords of Darkness. It may be an acknowledgment to oneself, provided it is absolutely honest and is no subtle regret apt to be forgotten the next moment and without the strength to make an unbreakable resolution not to repeat the mistake. <ref>http://incarnateword.in/cwm/03/victory-over-falsehood#p1,p2</ref> =Role of Honesty in Religion==
All which seems to show that here is an element in existence, perhaps the initial element, which we do not know how to conquer either because it cannot be conquered or because we have not looked at it with a strong and impartial gaze so as to recognise it calmly and fairly and know what it is. We must look existence in the face if our aim is to arrive at a right solution, whatever that solution may be. And to look existence in the face is to look God in the face; for the two cannot be separated, nor the responsibility for the laws of world-existence be shifted away from Him who created them or from That which constituted it. Yet here too we love to palliate and equivocate. We erect a God of Love and Mercy, a God of good, a God just, righteous and virtuous according to our own moral conceptions of justice, virtue and righteousness, and all the rest, we say, is not He or is not His, but was made by some diabolical Power which He suffered for some reason to work out its wicked will or by some dark Ahriman counterbalancing our gracious Ormuzd, or was even the fault of selfish and sinful man who has spoiled what was made originally perfect by God. As if man had created the law of death and devouring in the animal world or that tremendous process by which Nature creates indeed and preserves but in the same step and by the same inextricable action slays and destroys. It is only a few religions which have had the courage to say without any reserve, like the Indian, that this enigmatic World-Power is one Deity, one Trinity, to lift up the image of the Force that acts in the world in the figure not only of the beneficent Durga, but of the terrible Kali in her blood-stained dance of destruction and to say, "This too is the Mother; this also know to be God; this too, if thou hast the strength, adore." And it is significant that the religion which has had this unflinching honesty and tremendous courage, has succeeded in creating a profound and wide-spread spirituality such as no other can parallel. For truth is the foundation of real spirituality and courage is its soul. ''Tasyai satyam āyatanam''. <ref>http://incarnateword.in/cwsa/19/kurukshetra#p10</ref>
Aspiration and will to change are not so very far from each other, and if one has either, it is usually enough for going through,—provided of course it maintains itself. The opposition in certain parts of the being exists in every sadhak and can be very obstinate. Sincerity comes by having first the constant central aspiration or will, next, the honesty to see and avow the refusal in parts of the being, finally, the intention of seeing it through even there, however difficult it may be. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p25</ref> ''Q. ... Friends from outside have often asked me this question: “When one is compelled to earn his living, should one just conform to the common code of honesty or should one be still more strict?''
''A:'' This depends upon the attitude your friend has taken in life. If he wants to be a sadhak, it is indispensable that rules of ordinary morality do not have any value for him. Now, if he is an ordinary man living the ordinary life, it is a purely practical question, isn’t it? He must conform to the laws of the country in which he lives to avoid all trouble! But all these things which in ordinary life have a very relative value and can be looked upon with a certain indulgence, change totally the minute one decides to do yoga and enter the divine life. Then, all values change completely; what is honest in ordinary life, is no longer at all honest for you. Besides, there is such a reversal of values that one can no longer use the same ordinary language. If one wants to consecrate oneself to the divine life, one must do it truly, that is, give oneself entirely, no longer do anything for one’s own interest, depend exclusively upon the divine Power to which one abandons oneself. Everything changes completely, doesn’t it?—everything, everything, it is a reversal. What I have just read from this book applies solely to those who want to do yoga; for others it has no meaning, it is a language which makes no sense, but for those who want to do yoga it is imperative. It is always the same thing in all that we have recently read: one must be careful not to have one foot on one side and the other foot on the other, not to bestride two different boats each following its own course. This is what Sri Aurobindo said: one must not lead a “double life”. One must give up one thing or the other—one can’t follow both.
This does not mean, however, that one is obliged to get out of the conditions of one’s life: it is the inner attitude which must be totally changed. One may do what one is in the habit of doing, but do it with quite a different attitude. I don’t say it is necessary to give up everything in life and go away into solitude, to an ashram necessarily, to do yoga. Now, it is true that if one does yoga in the world and in worldly circumstances, it is more difficult, but it is also more complete. Because, every minute one must face problems which do not present themselves to someone who has left everything and gone into solitude; for such a one these problems are reduced to a minimum while in life one meets all sorts of difficulties, beginning with the incomprehension of those around you with whom you have to deal; one must be ready for that, be armed with patience, and a great indifference. But in yoga one should no longer care for what people think or say; it is an absolutely indispensable starting-point. You must be absolutely immune to what the world may say or think of you and to the way it treats you. People’s understanding must be something quite immaterial to you and should not even slightly touch you. That is why it is generally much more difficult to remain in one’s usual surroundings and do yoga than to leave everything and go into solitude; it is much more difficult, but we are not here to do easy things—easy things we leave to those who do not think of transformation. <ref>http://incarnateword.in/cwm/04/3-may-1951#p14,p15</ref> The condition [''for the change of the lower vital''] is that you must bring the sadhana into your physical consciousness and live for the sadhana and the Divine only. You must give up positively the bad habits that still persist and never resume those that have ceased or been interrupted. Inner experiences are helpful to the mind and higher vital for change, but for the lower vital and the outer being a sadhana of self-discipline is indispensable. The external actions and the spirit in them must change—your external thoughts and actions must be for the Divine only. There must be self-restraint, entire truthfulness, a constant thought of the Divine in all you do. This is the way for the change of the lower vital. By your constant self-dedication and self-discipline the Force will be brought down into the external being and the change made. <ref>http://incarnateword.in/cwsa/31/the-lower-vital-being#p27</ref> For a simple heart, a sincere and honest nature, a nature which knows that its experience is sincere, that it is not a falsification of desire or of mental ambition, but a spontaneous movement which comes from the soul—the experience is absolutely convincing. It loses its power of conviction when the desire to have an experience, or the ambition to think oneself very superior, becomes mixed with it. If you have that in you, then beware, because desires and ambitions falsify experience. The mind is a formative power, and if you have a very strong desire for something very important and very interesting to happen to you, you can make it happen, at least in the eyes of those who see things superficially. But apart from these cases, if you are honest, sincere, spontaneous, and especially when experiences come to you without any effort on your part to have them, and as a spontaneous expression of your deeper aspiration, then these experiences carry with them the seal of an absolute authenticity; and even if the whole world tells you that they are nonsense and illusion, it does not change your personal convictions. But naturally, for this, you must not deceive yourself. You must be sincere and honest with a complete inner rectitude. [Based on Aphorism <12>- They proved to me by convincing reasons that God did not exist, and I believed them. Afterwards I saw God, for He came and embraced me. And now which am I to believe, the reasonings of others or my own experience?] <ref>http://incarnateword.in/cwm/10/aphorism-12#p5</ref> Loyalty means here sincerity, honesty; what the Dhammapada censures most severely is hypocrisy: to pretend that you want to live the spiritual life and not to do it, to pretend that you want to seek the truth and not to do it, to display the external signs of consecration to the divine life—here symbolised by the yellow robe—but within to be concerned only with oneself, one's selfishness and one's own needs. [Mother’s commentary is based on this verse of the Dhammapada—He who puts on the yellow robe while he is yet impure, lacking in self-control and lacking in loyalty, truly he is unworthy to wear the yellow robe of the monk.] <ref>http://incarnateword.in/cwm/03/conjugate-verses#p55</ref> =How to Develop Honesty?= ==Prerequisites== Fundamentally, all depends on the inner constitution of the being. There are no two beings who are exactly alike; there are no two constitutions which are the same. And all depends on the inner organisation, the integral organisation of the being, on the order in which the elements are organised and what their inner relation—is even as the external form differs because the cells are not organised in the same way. But as this is a phenomenon you constantly see, in the midst of which you are born, which you see every day, it seems quite natural to you. But it is the same thing. It seems quite natural to you that a child is different from its mother and father—and yet this is the same thing. And in an emanation of the Supreme, to begin with, one part is necessarily different from the whole, though it may potentially contain the whole, but the whole is not expressed. And as the whole is not expressed, it is perforce different from the whole, for the inner organisation is different. <ref>http://incarnateword.in/cwm/05/25-november-1953#p52</ref> ==Process of Cultivating Honesty== If the will to be true to the inner self in all ways is strong and persistent and vigilant and always calls in the Mother's force, complete truthfulness can be done. <ref>http://incarnateword.in/cwsa/31/vigilance-resolution-will-and-the-divine-help#p6</ref> Only the calm inner conscious poise, the psychic discrimination and above all a will to change, stronger and steadier than before, must be so established that no uprising or invasion will be able to cloud even partly the discrimination or suspend the will. You saw the truth but this part of the old nature which rose up did not want to acknowledge—it wanted its play and imposed that on you. This time you must insist on a complete truthfulness in the whole being which will refuse to accept any denial of what the psychic discrimination sees or any affirmation or consent anywhere to what it disapproves, spiritual humility and the removal of self-righteousness, self-justification and the wish to impose yourself, the tendency to judge others etc. All these defects you know are in you; to cast them out may take time, but if the will to be true to the inner self in all ways is strong and persistent and vigilant and always calls in the Mother's force, it can be done sooner than now seems possible. <ref>http://incarnateword.in/cwsa/31/vigilance-resolution-will-and-the-divine-help#p6</ref> This means that an effort is needed in order to be mentally sincere. There must be an effort, there must be a discipline. Of course, I am not speaking of those who tell lies in order not to be caught, for everybody knows that this should not be done. Besides, the most stupid lies are the most useless, for they are so flagrant that they can't deceive anyone. Such examples occur constantly; you catch someone doing something wrong and tell him, "That's how it is"; he gives a silly explanation which nobody can understand, nobody can accept; it is silly but he gives it in the hope of shielding himself. It is spontaneous, you see, but he knows this is not done. But the other kind of deception is much more spontaneous and it is so habitual that one is not aware of it. So, when we speak of mental honesty, we speak of something which is acquired by a very constant and sustained effort. You catch yourself, don’t you, you suddenly catch yourself in the act of giving yourself somewhere in your head or here (''Mother indicates in the heart''), here it is more serious...giving a very favourable little explanation. And only when you can get a grip on yourself there, hold yourself there, hold fast and look at yourself clearly in the face and say, “Do you think it is like that?”, then, if you are very courageous and put a very strong pressure, in the end you tell yourself, “Yes. I know very well that it is not like that!” It sometimes takes years. Time must pass, one must have changed much within oneself, ones vision of things must have become different, one must be in a different condition, in a different relation with circumstances, in order to see clearly completely how far one was deceiving oneself- and that moment one was convinced that one was sincere. <ref>https://incarnateword.in/cwm/09/21-may-1958#p9,p10,p11</ref> The mind has a power of deception in its own regard which is incalculable. It clothes its desires and preferences with all kinds of wonderful intentions and it hides its trickeries, resentments and disappointments under the most favourable appearances.To overcome all that, you must have the fearlessness of a true warrior, and an honesty and a straightforwardness, a sincerity that never fail.<ref>http://incarnateword.in/cwm/03/the-mind#p18</ref> ==Helpful Practices== So, do not despair if you find in yourself the greatest weakness, for perhaps it is the sign of the greatest divine strength. Do not say, "I am like that, I can't be otherwise." It is not true. You are "like that" because, precisely, you ought to be the opposite. And all your difficulties are there just so that you may learn to transform them into the truth they are hiding. <ref>http://incarnateword.in/cwm/04/17-february-1951#p24</ref> Control over one's speech is more important than complete silence. The best thing is to learn to say only what is useful in the most accurate and truthful way possible. <ref>http://incarnateword.in/cwm/17/5-march-1933#p4</ref> First and always, we must ask ourselves what our instrument of judgment is. One must ask, “What is my judgment based on? Do I have perfect knowledge? What in me is judging? Do I have the divine consciousness? Am I completely disinterested in this matter? Am I free of all desire and all ego?” And since the answer to all these questions will be the same, namely, “no”, the honest and sincere conclusion must be: "I cannot judge, I do not have the elements needed for a true judgment; therefore I will not judge, I will keep quiet." <ref>http://incarnateword.in/cwm/16/19-may-1965#p4,p5</ref> ==How to Inculcate Honesty In Children?== Little children, do not wait to be grown up before you learn to be truthful: that cannot be done too early; and to remain truthful, it is never too soon to acquire the habit.<ref>http://incarnateword.in/cwm/02/sincerity#p85</ref> When a child wants to impress you by telling you stories of the wealth of his family, you must not keep quiet. You must explain to him that worldly wealth does not count here, only the wealth that has been offered to the Divine has some value; that you do not become big by living in big houses, travelling by first-class and spending money lavishly. You can increase in stature only by being truthful, sincere, obedient and grateful. <ref>https://incarnateword.in/cwm/12/conduct#p119</ref> And above all, set them the right example.... Be yourself what you would like them to be. Give them the example of disinterestedness, patience, self-control, constant good humour, the overcoming of one's little personal dislikes, a sort of constant goodwill, an understanding of others' difficulties; and that equality of temper which makes children free from fear, for what makes children deceitful and untruthful, and even cunning, is the fear of being punished. If they feel secure, they will hide nothing and you will then be able to help them to be loyal and honest. Of all things the most important is good example. Sri Aurobindo speaks of that, of the invariable good humour one must have in all circumstances, this self-forgetfulness: not to throw one's own little troubles on others; when one is tired or uncomfortable, not to become unpleasant, impatient. This asks for quite some perfection, a self-control which is a great step on the path of realisation. If one fulfilled the conditions needed to be a true leader, even if only a leader of a small group of children, well, one would already be far advanced in the discipline needed for the accomplishment of the yoga. <ref>http://incarnateword.in/cwm/09/10-april-1957#p5</ref> There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can. <ref>http://incarnateword.in/cwm/12/education#p5</ref> =Common Misunderstandings about Honesty= Something you believe to be true—which probably was true for a time—on which you partly base your action, but which, in actuality, was only one opinion. You thought it was a truthful finding with all its logical consequences, and your action (part of your action) was based on it, so that everything proceeded from it automatically. Till suddenly an experience, a circumstance or an intuition warns you that your finding isn’t so true as it appeared to be (!) Then there is a whole period of observation and study (sometimes too it comes as a revelation, a massive proof), and then it’s not just your idea or false knowledge that needs to be changed, but also all its consequences, perhaps an entire way of acting on a particular point. At that moment, you get a sort of sensation, something that feels like a sensation of renunciation; that is to say, you have to undo a whole collection of things you had built. Sometimes it’s quite considerable, sometimes a very small thing, but the experience is the same: the movement of a force, a dissolving power, and the resistance of all that must be dissolved, all the past habit. It is the contact of the movement of dissolution with the corresponding resistance that probably translates in the ordinary human consciousness as the sense of renunciation. <ref>http://incarnateword.in/agenda/04/august-24-1963#p2</ref> ==Not a Mental Construction== …each person describes it [thousand-petalled lotus]with a form particular to himself, except as I say, when he has read and studied, and his brain is full of all that is written in books; then automatically what he has read gives a form to his experience, and this takes away from it something of the spontaneity which gives such an impression of being sincere and truthful; it becomes a mental construction. If you have read and read much that it is like a serpent which is coiled up, well, quite naturally when you concentrate and try to awaken it, you see a serpent which is coiled, because you think about it like that. If you are told about a thousand-petalled lotus, you see a thousand-petalled lotus. But it is a mental superimposition upon the fact of the experience itself. But the feeling of something that's innumerable, that's one and innumerable at the same time, and that kind of impression of something opening, awakening, beginning to vibrate, responding to the forces and giving you an intensity of light, of understanding, of opening to higher regions, this is... the substance of the experience. Yet when you begin to describe it with images which you have found in books, it is as though suddenly you were making it either superficial—fossilised, so to say—or artificial or even insincere. Always the most interesting cases for me have been those of people who had read nothing but had a very ardent aspiration and came to me saying, “Something funny has happened to me, I had this extraordinary experience, what can it mean truly? “And then they describe a movement, a vibration, a force, a light, whatever it might be, it depends on each one, and they describe this, that it happened like that and came like that, and then this happened and then that, and what does it all mean, all this? Then here one is on the right side. One knows that it is not an imagined experience, that it is a sincere, spontaneous one, and this always has a power of transformation much greater than the experience that was brought about by a mental knowledge. <ref>https://incarnateword.in/cwm/07/22-june-1955#p10,p11</ref> =Reasons for Decrease in Honesty= The extreme acuteness of your difficulties is due to the Yoga having come down against the bedrock of Inconscience which is the fundamental basis of all resistance in the individual and in the world to the victory of the Spirit and the Divine Work that is leading toward that victory. The difficulties themselves are general in the Asram as well as in the outside world. Doubt, discouragement, diminution or loss of faith, waning of the vital enthusiasm for the ideal, perplexity and a baffling of the hope for the future are the common features of the difficulty. In the world outside there are much worse symptoms such as the general increase of cynicism, a refusal to believe in anything at all, a decrease of honesty, an immense corruption, a preoccupation with food, money, comfort, pleasure to the exclusion of higher things and a general expectation of worse and worse things awaiting the world. All that, however acute, is a temporary phenomenon for which those who know anything about the workings of the world-energy and the workings of the Spirit were prepared. I myself foresaw that this worst would come, the darkness of night before the dawn; therefore I am not discouraged. I know what is preparing behind the darkness and can see and feel the first signs of its coming. Those who seek for the Divine have to stand firm and persist in their seeking; after a time, the darkness will fade and begin to disappear and the Light will come. <ref>http://incarnateword.in/cwsa/31/the-inconscient-and-the-integral-yoga#p5</ref> ...unless we have the honesty and courage to look existence straight in the face, we shall never arrive at any effective solution of its discords and oppositions. We must see first what life and the world are; afterwards, we can all the better set about finding the right way to transform them into what they should be. If this repellent aspect of existence holds in itself some secret of the final harmony, we shall by ignoring or belittling it miss that secret and all our efforts at a solution will fail by fault of our self-indulgent ignoring of the true elements of the problem. If, on the other hand, it is an enemy to be beaten down, trampled on, excised, eliminated, still we gain nothing by underrating its power and hold upon life or refusing to see how firmly it is rooted in the effective past and the actually operative principles of existence. <ref>http://incarnateword.in/cwsa/19/kurukshetra#p5</ref> ==More on Honesty== All that is good, truthful and progressive is never destroyed by her [Kali]. On the contrary, she protects and sustains it. <ref>http://incarnateword.in/cwm/15/kali-mahakali-mahalakshmi-mahasaraswati#p10</ref> The earth will enjoy a lasting and living peace only when men understand that they must be truthful even in their international dealings. <ref>http://incarnateword.in/cwm/15/new-year-messages#p37</ref> For the Governments honesty lies not only in saying what they are doing but also in doing what they say. <ref>http://incarnateword.in/cwm/15/human-unity#p4</ref>
=Common Misunderstandings about Honesty=