She was among a group of people who had come to discuss some serious matter. She must have come out of curiosity, or was brought along by a friend. Well dressed, she held herself with some dignity, and she evidently considered herself very good looking. She was completely self-conscious: conscious of her body, of her looks, of her hair and the impression she was making on others. Her gestures were studied, and from time to time she took different attitudes which she must have thought out with great care. Her whole appearance had about it the air of a long cultivated pose into which she was determined to fit, whatever might happen. The others began to talk of serious things, and during the whole hour or more she maintained her pose. One saw among all those serious and intent faces this self-conscious girl, trying to follow what was being said and to join in the discussion; but no words came out of her. She wanted to show that she too was aware of the problem that was being discussed; but there was bewilderment in her eyes, for she was incapable of taking part in the serious conversation. One saw her quickly withdraw into herself, still maintaining the long-cultivated pose. All spontaneity was being sedulously destroyed.
Each one cultivates a pose. There is the walk and the pose of a prosperous business man, the smile of one who has arrived; there is the look and the pose of an artist; there is the pose of a respectful disciple, and the pose of a disciplined ascetic. Like that self-conscious girl, the so-called religious man assumes a pose, the pose of self discipline which he has sedulously cultivated through denials and sacrifices. She sacrifices spontaneity for effect, and he immolates himself to achieve an end. Both are concerned with a result, though at different levels; and while his result may be considered socially more beneficial than hers, fundamentally they are similar, one is not superior to the other. Both are unintelligent, for both indicate pettiness of mind. A petty mind is always petty; it cannot be made rich, abundant. Though such a mind may adorn itself or seek to acquire virtue, it remains what it is, a petty, shallow thing, and through so-called growth, experience, it can only be enriched in its own pettiness. An ugly thing cannot be made beautiful. The god of a petty mind is a petty god. A shallow mind does not become fathomless by adorning itself with knowledge and clever phrases, by quoting words of wisdom, or by decorating its outward appearance. Adornments, whether inward or outward, do not make a fathomless mind; and it is this fathomlessness of the mind that gives beauty, not the jewel or the acquired virtue.
For beauty to come into being, the mind must be choicelessly aware of its own pettiness; there must be an awareness in which comparison has wholly ceased.
Each one cultivates a pose. There is the walk and the pose of a prosperous business man, the smile of one who has arrived; there is the look and the pose of an artist; there is the pose of a respectful disciple, and the pose of a disciplined ascetic. Like that self-conscious girl, the so-called religious man assumes a pose, the pose of self discipline which he has sedulously cultivated through denials and sacrifices. She sacrifices spontaneity for effect, and he immolates himself to achieve an end. Both are concerned with a result, though at different levels; and while his result may be considered socially more beneficial than hers, fundamentally they are similar, one is not superior to the other. Both are unintelligent, for both indicate pettiness of mind. A petty mind is always petty; it cannot be made rich, abundant. Though such a mind may adorn itself or seek to acquire virtue, it remains what it is, a petty, shallow thing, and through so-called growth, experience, it can only be enriched in its own pettiness. An ugly thing cannot be made beautiful. The god of a petty mind is a petty god. A shallow mind does not become fathomless by adorning itself with knowledge and clever phrases, by quoting words of wisdom, or by decorating its outward appearance. Adornments, whether inward or outward, do not make a fathomless mind; and it is this fathomlessness of the mind that gives beauty, not the jewel or the acquired virtue.
For beauty to come into being, the mind must be choicelessly aware of its own pettiness; there must be an awareness in which comparison has wholly ceased.
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