Loretta reads Mother's Questions and Answers:1955-10-19 part 1

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AurovilleRadio-logo-pop.png Mother's Questions and Answers: October 19, 1955 (part 1 of 2)
by Loretta, 2015 (32:06)


Loretta reads Mother's Questions and Answers
October 19, 1955 (part 1 of 2)
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This week, Mother again starts reading from Sri Aurobindo's work – and she reads from Sri Aurobindo's The Synthesis of Yoga. She reads the chapter called “The Four Aids”. This is again a longer class, so we'll do it in two parts; it's divided at the place where there's a major change of subject.

In the last two broadcasts, for Mother's class of October 12th, Mother spoke about what happened in the past – she spoke about man's evolution into mental man – and she spoke about what will happen in the future for man's evolution into supramental man. Now, she brings us very much right down into the present moment. And it's the present moment for 1955 – and also for us today, because Mother is speaking about cycles of action, general cycles of action that occur and re-occur again and again in time, and which we are all subject to.

We have come from things which have carried us far back and far forward; things which are concerned with the whole earth, with the transformation; and now she has brought us down simply to working with ourselves in time – trying to make the best use of the various universal movements, to help our lives, and to help our Yoga.

After she speaks on this subject, a child asks a question about one of the energy centers in the body – one of the chakras. He asks about the one at the top of the head, which is usually called the 'thousand-petaled lotus'. In the course of Mother's answer, she mentions that she's already spoken of the chakras, and that she's spoken about what each of them corresponds to. So I looked at the books of Questions and Answers, and I couldn't find anything on what each chakra corresponds to. But in another class, in the same year – on [June 22nd], 1955 – Mother says that the awakening of the centers changes vastly the working of our consciousness and our energy. But that it is completely different for each person. And then she says that people have read so much about Kundalini as a snake, and the chakras as lotuses, that when they have some kind of experience of Kundalini, or some kind of experience of a chakra, they automatically put a mental image and super-impose it upon the experience itself.

Then she said that she found that when you have one of these experiences, and you begin to describe it with these kinds of images that you found in books, you mitigate it – you kind of spoil it. You make it superficial or artificial. Or even insincere, because it becomes a mental thing.

She says that the sincere spontaneous experience always has a greater power of transformation. Mother said she found it much better when people had the Kundalini or chakra experience and didn't know what it was, or didn't try to put something on it. It was better for them, because the experience was more real.

So, unfortunately, we don't have what Mother said the chakras pertain to; but there is information about this in a really beautiful way. In Savitri, there is a beautiful description about what happens when the Kundalini energy rises. Sri Aurobindo describes what happens as it goes through each chakra. So, you can find it in Book Seven – in the book of Savitri's yoga – and it's in Canto V: “The Finding of the Soul”. It is what happens to Savitri's own body when she finds her soul. It's on page 528; it starts with these four lines:

A mighty movement rocked the inner space
As if a world were shaken and found its soul:
Out of the Inconscient’s soulless mindless night
A flaming Serpent rose released from sleep. (p.528)

In some of his Letters on Yoga, Sri Aurobindo says that for the practice of his yoga, it's actually better if one concentrates first on the heart – the place of the Anahata chakra, the fourth chakra. He says that the opening of the heart chakra brings our soul forward – our psychic being. And when our psychic being can govern us – and be in charge of our movements and go on changing us – the opening of the lower chakras is much safer, and much easier[1]. He also advises that it's good to concentrate on the light, peace and wideness which is above our head – which everybody does experience there when they can really put their consciousness there.

He says that that helps the chakras to open from the top down. And he says that this is safer and easier, because we awaken to higher things first; and with these higher parts of our being functioning better, we can deal in a better way with the opening of our lower chakras, and all of the energies that are released.

So again we're really lucky, because we've got Mother's French recording. It will come on after the English translation is over.

So here we are, it's October 19th, 1955 – and it could also be today. And we're sitting in the Playground; Mother's sitting in her chair in front of the map of India...


19 October 1955[2]



(Mother reads from The Synthesis of Yoga, Part I, Chapter I:
“The Four Aids”.)

Ch.1 The Four Aids.jpg
PDF (16 pages)


Sweet Mother, here: “Last comes the instrumentality of Time, Kāla; for in all things there is a cycle of their action and a period of the divine movement....” What is this period of the divine movement?

For each thing it is different.

For each activity, each realisation, each movement, there is a definite period of time, which differs. There are countless periods of time which are entangled; but each thing is regulated by a kind of rhythm which is this thing’s own rhythm.

You see, for the facility of their outer existence, men have divided time more or less arbitrarily into years, months, weeks, days, hours, minutes, seconds, etc.; it is a rhythm that’s more or less arbitrary, because it has been created by man, but it has in itself a certain reality, for it corresponds to universal movements... as far as possible. And that is why, by the way, we celebrate the birthday, for example: because there is a certain rhythm in each one’s existence which is established by this regular return of circumstances analogous to those in which he was born.

And all movements — when you observe them, you become aware that they have a certain rhythm — the movements of inner consciousness, for example, not only from the point of view of understanding but that of personal reactions, of the ups and downs in progress; of a fairly regular periodic return, at once of advancing and recoiling, of difficulties and of helps. But if each person is attentive he realises that his own rhythm is absolutely particular to him; it is not the same rhythm as his neighbour’s. But even as the seasons follow a certain rhythm, regular enough on the whole, so the individual life has its seasons. And when one studies oneself attentively, one finds out that there are even certain repetitions of analogous circumstances at regular intervals. Even, very sensitive people become aware that there are certain days of the week or certain hours of the day when they can do things more easily. Some of them have particular difficulties on particular days and at particular hours; some on the contrary have better inspirations at particular moments — but every one has to find this out in himself by observation. Naturally it is far from being absolute, it is not strict, and if it is troublesome, it can be eliminated very easily simply by a little effort of resolute will. But if it helps, one can make use of it.

And all this, each thing having its own rhythm, well, it makes an extremely complicated criss-crossing of rhythms, which results in what we see: something which seems to have none—because it is too complicated, it is too complex.

How can we make use of it, Sweet Mother?

Well, if... let us say, you know... we are speaking of yoga... if you observe in yourself a certain repetition of conditions, for example, that at a particular hour, a certain time of day, in certain circumstances, it is easier for you to concentrate or meditate, well, you make use of that by doing it at that time.

Naturally, you must not become its slave; one can use it but it must not become a necessity so that if the hour has gone by one can’t meditate then. But if it is a good help, one uses the help; it’s all a matter of observation.

If you study yourself you can become aware that in the year certain periods come due not only to personal conditions but more general ones — conditions of Nature in general. There are times when you meet more difficulties in the sadhana; there are times, on the contrary, when you feel in yourself a greater push for the growth of knowledge and consciousness. This helps you in the sense that, if at a given time you find yourself in the midst of special difficulties or something that seems like a stoppage, instead of lamenting you tell yourself, “Why, it’s the usual time; it’s because we are at this particular time of the year.” And you wait with patience for the time to pass; or do what you can, but without being discouraged and saying, “Ah, look, I am not getting on, I am not making any progress.” It helps you to be reasonable.

And naturally one can take one more step and take precautions in such a way... inner precautions to be independent of these external influences. But this comes much later, when one begins to be the conscious master of one’s sadhana. That comes afterwards.

Is that all?

Nothing over there?

Mother, what is the lotus of knowledge and perfection?

What do you want to know? What it is?

You have heard of the different centres, haven’t you? And these centres are usually represented as lotuses which at first are closed and which gradually open as one progresses spiritually. The lotus of knowledge is the thousand-petalled lotus. (To Nolini) Is that it?... Yes, so it’s the one in the head; it’s the last in order, before those which are beyond the human body.

... of perfection?

It is the lotus of knowledge, the thousand-petalled lotus which blooms; as it is the highest... perfection... it depends on what perfection!...

“The lotus of the eternal knowledge and the eternal perfection is a bud closed and folded up within us.”

That is it. There is one above — above the head, but usually it’s not mentioned.

And in the usual order it’s the last to open. I say “in the usual order” because there are cases where it is otherwise: those below open after the upper ones. But still in the usual order, when we speak of the rising of the Kundalini, you see, from the centre of energy, well, it is as it goes on rising that it awakens the corresponding centres; and that centre is the one it reaches last. And as a matter of fact, when this happens, when it reaches that, it is the sign of perfection in the rising of the energy.

(Silence)

I think I have spoken to you about these centres already, and to what each one of them corresponds.


Le 19 octobre 1955[3]



Douce Mère, ici : « ... enfin, le concours du temps (Kâla), car pour toute chose il y a un cycle d’action et une période du mouvement divin. »
Quelle est cette période du mouvement divin ?

Pour chaque chose c’est différent.

Pour chaque activité, pour chaque réalisation, pour chaque mouvement, il y a une période de temps définie, et qui diffère. Il y a d’innombrables périodes de temps qui s’enchevêtrent ; mais chaque chose est régie par une sorte de rythme, qui est le rythme propre de cette chose.

N’est‑ce pas, pour la facilité de leur existence extérieure, les hommes ont divisé le temps d’une façon plus ou moins arbitraire, en années, en mois, en semaines, en jours, en heures, en minutes, en secondes, etc. — c’est un rythme qui est plus ou moins arbitraire, parce qu’il a été créé par l’homme, mais qui comporte en lui-même une certaine réalité parce qu’il correspond à des mouvements universels —, autant qu’ils ont pu. Et c’est pourquoi, d’ailleurs, par exemple, nous fêtons les naissances, le jour de naissance : parce qu’il y a un certain rythme dans l’existence de chacun, qui s’établit par ce retour régulier des circonstances analogues à celles dans lesquelles il est né.

Et tous les mouvements, quand on les observe, on s’aperçoit qu’ils ont un certain rythme : les mouvements de conscience intérieure, par exemple, non seulement au point de vue de la compréhension, mais au point de vue des réactions personnelles, des hauts et des bas dans le progrès, d’un retour assez régulièrement périodique, à la fois de l’avance et des reculs, des difficultés et des aides. Mais si chacun est attentif, il s’aperçoit que son rythme lui est tout à fait particulier ; ce n’est pas le même rythme que celui du voisin. Mais de même que les saisons suivent un certain rythme, assez régulier dans l’ensemble, de même la vie individuelle a ses saisons. Et quand on s’étudie attentivement, on s’aperçoit qu’il y a même certaines répétitions de circonstances analogues, à des intervalles réguliers. Même, des gens très sensitifs s’aperçoivent qu’il est certains jours de la semaine, ou certaines heures du jour, où ils peuvent faire les choses plus facilement. Il y en a qui ont des difficultés particulières à des jours et à des heures particuliers ; il y en a au contraire qui ont des inspirations meilleures à des moments particuliers. Mais chacun doit trouver cela en lui-même, en s’observant. Naturellement c’est loin d’être absolu, ce n’est pas rigoureux et, si c’est gênant, cela peut s’éliminer très facilement, simplement avec un petit effort d’une volonté résolue. Mais si ça aide, on peut s’en servir.

Et tout ça, chaque chose ayant son rythme propre, eh bien, ça fait un entrecroisement de rythmes extrêmement compliqué, qui fait ce que nous voyons : quelque chose qui paraît ne pas en avoir, parce que c’est trop compliqué, c’est trop complexe.

Comment est‑ce qu’on peut s’en servir, Douce Mère ?

Eh bien, si... admettons, n’est‑ce pas... nous parlons du yoga... si tu observes en toi une certaine répétition de conditions que, par exemple, à telle heure, à tel moment de la journée, dans telles circonstances, il t’est plus facile de te concentrer, ou de méditer, eh bien, tu te sers de ça, en le faisant à ce moment-là.

Naturellement, il ne faut pas en devenir l’esclave ; on peut s’en servir, mais il ne faut pas que ça devienne une nécessité et que, si on a passé l’heure, on ne puisse plus méditer. Mais si c’est une aide suffisante, on se sert de l’aide ; tout est une question d’observation.

Si on s’étudie, on peut s’apercevoir que dans l’année il y a certains moments, qui sont dus non pas seulement à des conditions personnelles mais à des conditions plus générales — les conditions de la Nature en général —, il y a des moments où l’on rencontre plus de difficultés dans la sâdhanâ ; il y a des moments, au contraire, où on a en soi une plus grande poussée vers l’accroissement de connaissance et de conscience. Cela vous aide dans le sens que si, à un moment donné, vous vous trouvez en présence de difficultés spéciales, ou de quelque chose qui ressemble à un arrêt, au lieu de vous lamenter vous vous dites : « T iens, c’est ce moment-là ; c’est parce que nous sommes à tel moment de l’année. » Et on attend avec patience que le temps soit passé ; ou en faisant ce que l’on peut, mais sans se décourager en se disant : « Ah ! voilà, je n’avance pas, je ne fais pas de progrès. » Cela vous aide à être raisonnable.

Et naturellement on peut faire un pas de plus, et prendre ses précautions de telle manière... des précautions intérieures pour être indépendant de ces influences extérieures. Mais ça, c’est plus tard ; c’est quand on commence à être le maître conscient de sa sâdhanâ. Ça, ça vient après.

C’est tout ? Rien par là ?

Mère, qu’est‑ce que le lotus de la connaissance et de la perfection ?

Qu’est‑ce que tu demandes ? Ce que c’est ?

Vous avez entendu parler des différents centres, n’est‑ce pas ; et ces centres sont généralement représentés par des lotus qui sont d’abord fermés, et qui s’ouvrent petit à petit, à mesure que l’on progresse spirituellement.

Le lotus de la connaissance est le lotus aux mille pétales. (À Nolini) Est‑ce celui-là ?... Oui, alors c’est celui qui est dans la tête ; c’est le dernier dans l’ordre, avant ceux qui sont au-delà du corps humain.

... de la perfection ?

C’est le lotus de la connaissance, le lotus aux mille pétales qui s’épanouit ; comme c’est le plus élevé... La perfection... ça dépend de quelle perfection !

« Le lotus de la connaissance éternelle et de la perfection éternelle est un bouton fermé et replié en nous. »

C’est celui-là. (Il y en a un au-dessus — au-dessus de la tête, mais généralement on n’en parle pas.) Et dans l’ordre ordinaire, c’est le dernier à s’ouvrir. Je dis « dans l’ordre ordinaire » parce qu’il y a des cas où c’est autrement : ceux d’en bas s’ouvrent après ceux d’en haut. Mais enfin dans l’ordre ordinaire, quand on parle de l’ascension de la Kundalinî, n’est‑ce pas, du centre d’énergie, eh bien, c’est à mesure qu’elle monte... elle éveille les centres correspondants ; et celui-là, c’est celui qu’elle atteint en dernier. Et en effet, quand c’est comme ça, quand elle atteint celui-là, c’est le signe de la perfection dans l’ascension de l’énergie.

(silence)

Je crois que je vous ai déjà parlé de ces centres, et à quoi correspond chacun d’entre eux.

...




  1. Letters on Yoga – III, p.351
  2. Questions and Answers 1955, p.332
  3. Entretiens 1955, p.368