Loretta reads Mother's Questions and Answers:1956-02-29

From Auroville Wiki
Jump to: navigation, search
Transcript of:
Mother's Questions and Answers: February 29, 1956
by Loretta, 2016 (49:04)
Listen on Auroville Radio →

Loretta reads Mother's Questions and Answers
February 29, 1956
Entretiens books icon.png

Gray arrow left.png     Gray arrow right.png

This is the day when the very first vibrations of the supramental force manifested here on earth. It occurred during the meditation which Mother held after the class was over. And this is what Mother wrote afterwards – this is what she said was her experience (she called it “First Supramantal Manifestation”):

“This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine.
As I looked at the door, I knew and willed, in a single movement of consciousness, that 'the time has come', and lifting with both hands a mighty golden hammer I struck one blow, one single blow on the door and the door was shattered to pieces.
Then the supramental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow.”[1]

Mother had told the Ashram that it was coming in 1956, but she had expected it to come on April 23rd of 1956. If you take the numbers of the day, month and year, it is 2-3-4-5-6.

I had some trouble finding when Mother gave out the written message that I just read. I couldn't figure it out from what writings I had seen; and it wasn't any of the standard darshan messages (which have been published in a book). Finally, after asking someone else, I called the Ashram Archives and asked Bob. He told me that it was given out four year later, in 1960, on the leap year day of February 29th, 1960 – which is the first leap year that comes after the leap year day of February 29th, 1956, which was the first day that the manifestation actually came. So it wasn't known in the Ashram – these words, were not known in the Ashram – for four years.

On the leap year day of February 29th, 1960, Mother also gave out another message. It was called “The Golden Day”. And she wrote:

“Henceforth the 29th February will be the day of the Lord.”[2]

And then she dated it “1960”.

Mother did tell the Ashramites that it had manifested before 1960. There's another writing of Mother's for 1956, which she dated and titled “29 February — 29 March”, and she says:

1956 29 fevrier.jpg

“Lord, Thou hast willed, and I execute:
A new light breaks upon the earth,
A new world is born.
The things that were promised are fulfilled.”[3]

I don't know when this went out into the Ashram – I couldn't find any information on it. And I had first called this lady ashramite to ask her if she knew when it was published, because she was there as a girl in her teens, on 29th February, 1956. I wanted to know about it because no one in the class asks any questions about the new manifestation until the 5th of May, over two months later.

But then, Mother had given a darshan message on April 24th, saying that the supramental manifestation on earth was now a reality. And we should note that people had been told to expect it on April 23rd. So now on April 24th, they were told it was a reality on earth. (And as it happens, the lady that I spoke with was out of the Ashram in early 1960, so she didn't receive the distribution on the 29th and she didn't know when it had been given out.)

The manifestation of this new consciousness was the underlying – and you could almost say the complete, total reason – single reason that Mother and Sri Aurobindo took birth. In everything that they write, on any subject, behind it, it is from the point of view of this new consciousness that is coming on earth. And perhaps what has happened before that must change; or what will happen now that it's here; or how to be a part of it; or what the effects are. But it always relates to that. And now it had come. On February 29th, 1956.

But Mother didn't say anything, or publish anything to show the Ashram, until April 24th (that we know of). I didn't ask that lady that I had spoken with if she'd felt anything, even though I knew she was there at the time. But in the course of our conversation, she brought up the subject. And she told me that some people in the Ashram began to feel something in the air, in the Ashram atmosphere, in April of 1956. She wrote to Mother about her experience and Mother wrote back to her, telling her, “It's very nice that you feel the new consciousness”. But that's all that Mother said to her at that time.

If we remember back to Mother's New Year message from 1956, she wrote:

“The greatest victories are the least noisy.
The manifestation of a new world is not proclaimed by beat of drum.”[4]

And when someone in the first class of the year – the class that we read of January 4th of '56 – asked her to explain it, Mother said it meant that people should not talk about it or speculate. They shouldn't sit around and try to figure out about what would happen. Everyone should wait quietly and be receptive, and see what actually does happen.

And we find that that's pretty much the truth. Nobody says anything. And in this class today, most of the class is about the Divine sacrifice in becoming us, and our sacrifice to again become the Divine. (Although Mother says that it is still the Divine in us who does the sacrifice, even though we think of it as our sacrifice.)

She speaks about the unity and oneness of the consciousness in all things and all beings. And she points out very clearly that whether we are conscious of it or not makes no difference at all, to the reality of the oneness. And she says that we miss the joy that comes of being conscious of divine unity – we miss the joy of having that within us, if we don't want to realize it. And therefore if we don't aspire, and we don't try to do it.

This week, we have the original French tape-recording of the class. It'll come on right after the English translation.

So here we are in class, sitting in the Playground. And in the book they've put a small paragraph at the beginning and it says:

“On this evening, during the meditation which followed this conversation, there took place what Mother has called “the first Manifestation of the Supramental Light-Force in the earth-atmosphere”.

But that's not mentioned in the class. Mother has finished reading from the French translation of The Synthesis of Yoga, and it's all about sacrifice – the sacrifice of the Divine.

29 February 1956[5]

(The Synthesis of Yoga, Part I, Chapter IV:
“The Sacrifice, the Triune Path and the Lord of the Sacrifice”)

Ch.4 The Sacrifice, the Triune Path and the Lord of the Sacrifice.jpg
PDF (28 pages)

“The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising, a saving power descends to limit and correct and gradually to eliminate the errors of an egoistic and self-divided creation. This descent, this sacrifice of the Purusha, the Divine Soul submitting itself to Force and Matter so that it may inform and illuminate them, is the seed of redemption of this world of Inconscience and Ignorance. For ‘with sacrifice as their companion,’ says the Gita, ‘the All-Father created these peoples.’ The acceptance of the law of sacrifice is a practical recognition by the ego that it is neither alone in the world nor chief in the world. It is its admission that, even in this much fragmented existence, there is beyond itself and behind that which is not its own egoistic person, something greater and completer, a diviner All which demands from it subordination and service.”[6]
Sweet Mother, what does the “sacrifice to the Divine” mean?

It is self-giving. It is the word the Gita uses for self-giving.

Only, the sacrifice is mutual, this is what Sri Aurobindo says at the beginning: the Divine has sacrificed Himself in Matter to awaken consciousness in Matter, which had become inconscient. And it is this sacrifice, this giving of the Divine in Matter, that is to say, His dispersion in Matter, which justifies the sacrifice of Matter to the Divine and makes it obligatory; for it is one and the same reciprocal movement. It is because the Divine has given Himself in Matter and scattered Himself everywhere in Matter to awaken it to the divine consciousness, that Matter is automatically under the obligation to give itself to the Divine. It is a mutual and reciprocal sacrifice.

And this is the great secret of the Gita: the affirmation of the divine Presence in the very heart of Matter. And that is why, Matter must sacrifice itself to the Divine, automatically, even unconsciously — whether one wants it or not, this is what happens.

Only, when it is done unconsciously, one doesn’t have the joy of sacrifice; while if it is done consciously, one has the joy of sacrifice which is the supreme joy.

The word “sacrifice” in French has slightly too narrow a sense, which it doesn’t have in the original Sanskrit; for in French sacrifice implies a sort of suffering, almost a regret. While in Sanskrit this sense is not there at all; it corresponds to “self-giving”.

Sweet Mother, here it is written: “All are linked together by a secret Oneness.”[7]
What is this secret Oneness?

It is precisely the divine Presence.

Because the Divine is essentially one, and yet He has subdivided Himself apparently in all beings, and in this way recreated the primordial Oneness. And it is because of this divine Oneness — which, however, appears fragmented in beings — that the Unity is re-established in its essence. And when one becomes conscious of this, one has the joy of the consciousness of this Oneness. But those who are not conscious — what they miss is the joy of consciousness. But the fact remains the same.

Sri Aurobindo says: the Oneness exists; whether you are aware of it or not, it exists, ...

[(And I'm going to interject a note here for you people: that here, when they translated it and published it, they cut out a lot that Mother has said. And they didn't put it either in the English or French published books. They've summarized it all in a single sentence. And it is true Mother is repeating herself; she says it several times, but she goes on saying it very calmly, as though it was important that the people really receive the point she's making. So I'm putting it all back in. And this is what she says:)]

[Only when you become conscious, you have the joy of this unity. When you don't have the consciousness of it, it exists all the same. Since your consciousness lacks this, you don't have this joy of unity, because you don't have the consciousness of it.]

[(But Mother says it several times. She goes on repeating it. She repeats it very calmly as though it was an important thing – that people just really have to get this point. So this is what she says:)]

[Only when you become conscious, you have the joy of this unity. When you don't have the consciousness of it, it exists all the same. Since your consciousness lacks this, you don't have this joy of unity, because you don't have the consciousness of it. He has written it all there. And whether you believe it or not – that you are unified – in fact you are unified. And because this unity is a fact, whether you are conscious of it or not does not change anything at all. I repeat: if you are conscious of it, or if you are not conscious of it, it makes no difference. The thing exists. It exists in itself. It does not depend on your consciousness.]

[Therefore, if you know it or not, if you want it or not, your being belongs to a divine unity. If you are conscious of it, then you have the joy of this consciousness. But if you are not conscious of it, the thing exists all the same – but you don't have the joy.]

[That's all the difference.]

But how can a sacrifice be made when one is unconscious?

It is made automatically.

Whether you know it or not, whether you want it or not, you are all united by the divine Presence which, though it appears fragmented, is yet One. The Divine is One, He only appears fragmented in things and beings. And because this Unity is a fact, whether you are aware of it or not doesn’t alter the fact at all. And whether you want it or not, you are in spite of everything subject to this Unity.

This is what I have explained to you I don’t know how many times: you think you are separate from one another, but it is the same single Substance which is in you all, despite differences in appearance; and a vibration in one centre automatically awakens a vibration in another.

So, no effort is to be made to improve the sacrifice, there is no need to make an effort?

I don’t understand this conclusion at all.

If you are happy to be unhappy, that’s all right, it is your own affair; if you are content to be unhappy and to suffer and remain in the ignorance and inconscience you are in, stay there. But if this does not satisfy you, if you want to be conscious and you want suffering to cease, then you must make constant efforts to become conscious of the sacrifice and to make your sacrifice consciously instead of unconsciously.

Everything turns around the consciousness, the fact of being or not being conscious. And it is only in the supreme Consciousness that you can attain the perfect expression of yourself.

But that the Oneness exists, even if you feel just the opposite, is a fact you can do nothing about, for it is a divine action and a divine fact — it is a divine action and a divine fact. If you are conscious of the Divine, you become conscious of this fact. If you are not conscious of the Divine, the fact exists but you simply are not conscious of it — that’s all.

So, everything turns around a phenomenon of consciousness. And the world is in a state of obscurity, suffering, misery, of... everything, all it is, simply because it is not conscious of the Divine, because it has cut off the connection in its consciousness, because its consciousness is separated from the Divine. That is to say, it has become unconscious.

For the true consciousness is the divine Consciousness. If you cut yourself off from the divine Consciousness, you become absolutely unconscious; that is exactly what has happened. And so, everything there is, the world as it is, your consciousness as it is, things in the state they are in, are the result of this separation of the consciousness and its immediate obscuration.

The minute the individual consciousness is separated from the divine Consciousness, it enters what we call the inconscience, and it is this inconscience that is the cause of all its miseries.

But all that is, is essentially divine, and the divine Oneness is a fact, you can’t do anything about it; all your unconsciousness and all your denials will change nothing — it is a fact, it’s like that.

And the conclusion is this, that the true transformation is the transformation of consciousness — all the rest will follow automatically.

There we are, that’s all.

Sweet Mother, what part in us sets itself against a total renunciation?

It is as if you asked me, “What is unconscious in us?” But in fact, everything is unconscious except the Divine. And it is only when one can unite with the Divine that one re-establishes the true consciousness in one’s being. The rest is a kind of mixture of semi-consciousness and semi-unconsciousness.

Anything else? No?

[(And Mother turns to that same older disciple whom she has trouble hearing, and also trouble understanding. And she looks down at him, and she says:)]

Oh! he is longing to speak!

Mother, there is a magnificent sentence!

Ah! only one?

“Each existence is continually giving out perforce from its stock....” [And Mother says, “What?” And he repeats again, “Each existence is continually giving out perforce from its stock....” And Mother says, “Hmm?” And then he says:] and Sri Aurobindo adds, “And always again it receives something from its environment in return for its voluntary or involuntary tribute.”[8]

Yes, that is what I was just saying.

[(And he says, “Then?” And Mother says, “Then what?” And he says, “one receives voluntarily or involuntarily...” Mother says, “Yes...” He says, “...something in return.” And Mother says “Yes...”)]

And then?

Does one receive from one’s environment or only from the Divine?

Oh! from both.

Because here it is written: “it receives from its environment.”

Yes! Because Sri Aurobindo says there is a oneness in Matter, a oneness in the manifestation, a oneness in substance, and that there is necessarily an interchange.

In fact, this is what we have said more than fifty thousand times: that all is the Divine and that consequently all is One; that it is only your consciousness which is separated and in a state of unconsciousness because it is separated; but that if you remove this unconsciousness and this sense of separation, you become divine.

But in ordinary life, in one’s environment, what one receives is not always what one gives.

Oh! but you must not understand things so superficially.

[Here in the Ashram, they understand the unity.]

[The circle of people you are with are in the Ashram – the people who are in the Ashram and who are around you. It is in the ordinary life, when one is in the family, you're surrounded by them and your friends. The surroundings are the surroundings. That is to say, the circle of people who surround you.]

(Another disciple) Does the inconscient aspire to become conscious?

No. It is the Divine in the inconscient who aspires for the Divine in the consciousness. That is to say, without the Divine there would be no aspiration; without the consciousness hidden in the inconscient, there would be no possibility of changing the inconscience to consciousness. But because at the very heart of the inconscient there is the divine Consciousness, you aspire, and necessarily — this is what he says — automatically, mechanically, the sacrifice is made. And this is why when one says, “It is not you who aspire, it is the Divine, it is not you who make progress, it is the Divine, it is not you who are conscious, it is the Divine” — these are not mere words, it is a fact. And it is simply your ignorance and your unconsciousness which prevent you from realising it.


Le 29 février 1956[9]

Douce Mère, que veut dire le « sacrifice au Divin » ?

C’est le don de soi. C’est le mot que la Gîtâ emploie pour le don de soi.

Seulement, la sacrifice est mutuel, c’est ce que Sri Aurobindo dit au commencement : le Divin s’est sacrifié dans la Matière pour réveiller la conscience dans la Matière, qui était devenue inconsciente. Et c’est ce sacrifice, ce don du Divin dans la Matière, c’est-à-dire sa dispersion dans la Matière, qui légitime et rend obligatoire le sacrifice de la Matière au Divin ; parce que c’est un seul et même mouvement de réciprocité. C’est parce que le Divin s’est donné dans la Matière et s’est répandu partout dans la Matière pour la réveiller à la Conscience divine que la Matière est automatiquement dans l’obligation de faire le don de soi au Divin. C’est un sacrifice mutuel et réciproque.

Et c’est cela qui constitue le grand secret de la Gîtâ : c’est l’affirmation de la Présence divine au coeur même de la Matière. Et c’est à cause de cela que la Matière doit se sacrifier au Divin, automatiquement, même inconsciemment — qu’on le veuille ou qu’on ne le veuille pas, c’est ce qui se passe.

Seulement, quand on le fait inconsciemment, on n’a pas la joie du sacrifice ; tandis que, quand on le fait consciemment, on a la joie du sacrifice, qui est la joie suprême.

Le mot sacrifice, en français, a un sens un peu trop réduit, qu’il n’a pas dans l’original sanskrit ; parce que, en français, le sacrifice implique une sorte de souffrance, presque un regret. Tandis qu’en sanskrit, ce n’est pas là du tout ; c’est l’équivalent du « don de soi ».

Douce Mère, ici il est écrit : « ... tous sont joints les uns aux autres par une secrète Unité. »
Quelle est cette secrète Unité ?

C’est justement la Présence divine.

Parce que le Divin est essentiellement un, et pourtant Il s’est subdivisé, en apparence, dans tous les êtres, et ainsi Il a recréé l’Unité primordiale. Et c’est à cause de cette Unité divine (qui a pourtant l’air morcelée dans les êtres) que l’Unité est rétablie dans son essence. Et quand on devient conscient de cela, alors on a la joie de la conscience de cette Unité. Mais les êtres qui ne sont pas conscients, ce qui leur manque, c’est la joie de la conscience. Mais la chose est la même.

Sri Aurobindo dit : l’Unité existe ; que vous en soyez conscient ou non, elle existe, ça ne fait aucune différence en fait ; mais ça fait une différence pour vous ; si vous êtes conscient, vous avez la joie, si vous n’êtes pas conscient, vous manquez de cette joie.

Mais comment le sacrifice peut-il se faire quand on est inconscient ?

Il se fait automatiquement.

Que vous le sachiez ou non, que vous le vouliez ou non, vous êtes tous unis par la Présence divine qui, ayant l’air morcelée, est pourtant Une. Le Divin est unique, il a seulement l’apparence du morcellement dans les choses et les êtres. Et parce que cette Unité est un fait, que vous en soyez conscients ou non ne change rien au fait. Et que vous le vouliez ou non, vous êtes malgré tout soumis à cette Unité.

C’est ce que je vous ai expliqué je ne sais combien de fois : vous croyez que vous êtes séparés les uns des autres, mais c’est une même Substance unique qui est en vous tous, malgré les différences d’apparence ; et une vibration dans un centre éveille automatiquement une vibration dans un autre.

Alors, il n’y a pas d’effort à faire pour améliorer le sacrifice, il n’y a pas besoin de faire un effort ?

Je ne comprends pas du tout la conclusion.

Si vous êtes heureux d’être malheureux, c’est très bien, c’est votre affaire ; si cela vous satisfait d’être malheureux et d’avoir la souffrance et d’être dans la condition d’ignorance et d’inconscience où vous êtes, restez-y. Mais si cela ne vous satisfait pas, si vous voulez être conscient et si vous voulez que la souffrance s’arrête, alors il faut que vous fassiez des efforts constants pour devenir conscient du sacrifice et pour faire le sacrifice consciemment au lieu de le faire inconsciemment.

Tout tourne autour de la conscience, du fait d’être ou de ne pas être conscient. Et c’est seulement dans la suprême Conscience que vous pouvez arriver à la parfaite expression de vous-même.

Mais que l’Unité existe, même si vous sentez tout le contraire, est un fait auquel vous ne pouvez rien, parce que c’est une action divine et que c’est un fait divin — c’est une action divine et c’est un fait divin. Si vous êtes conscient du Divin, alors vous devenez conscient de ce fait. Si vous n’êtes pas conscient du Divin, le fait existe, mais simplement vous n’en êtes pas conscient — c’est tout.

Alors, tout tourne autour d’un phénomène de conscience. Et le monde est dans l’état d’obscurité, de souffrance, de misère, de... tout, tout ce qu’il est, simplement parce qu’il n’est pas conscient du Divin, parce qu’il a coupé la connexion dans sa conscience, parce que sa conscience est séparée du Divin. C’està-dire qu’il est devenu inconscient.

Parce que la vraie conscience, c’est la Conscience divine. Si vous vous coupez de la Conscience divine, vous devenez tout à fait inconscient ; c’est justement ce qui est arrivé. Et alors, tout ce qui est, le monde tel qu’il est, votre conscience telle qu’elle est, les choses dans l’état où elles se trouvent sont le résultat de cette séparation et de cet obscurcissement immédiat de la conscience.

De la minute où la conscience individuelle se sépare de la Conscience divine, elle entre dans ce que nous appelons l’inconscience, et c’est cette inconscience qui est la cause de toutes ses misères.

Mais tout ce qui est, est essentiellement divin, et l’Unité divine est un fait, vous n’y pouvez rien ; toute votre inconscience et tous vos démentis n’y changeront rien — c’est un fait, c’est comme ça.

Et la conclusion, c’est que la vraie transformation c’est la transformation de la conscience — tout le reste suivra automatiquement.

Voilà, c’est tout.

Douce Mère, quelle est la partie en nous qui s’oppose à tout renoncement ?

C’est comme si tu me demandais : « Qu’est‑ce qui est inconscient en nous ? » Mais en fait, tout est inconscient, excepté le Divin. Et c’est seulement quand on peut s’unir au Divin que l’on rétablit la conscience vraie dans son être. Le reste, c’est quelque chose comme un mélange de semi-conscience et de semi-inconscience.

Quelque chose d’autre ? Non ?

(Se tournant vers un disciple) Oh ! sa langue le démange !

Mère, il y a une phrase magnifique !

Ah ! une seule ?

« Chaque existence donne continuellement et obligatoirement de ses propres réserves... » et Sri Aurobindo ajoute : « Et à son tour, toujours, elle reçoit quelque chose de son entourage en échange de son tribut volontaire ou involontaire. »

Oui, c’est ce que je viens de dire. Et alors ?

On reçoit de son entourage ou simplement du Divin ?

Oh ! des deux.

Parce qu’il est écrit ici : « ... elle reçoit de son entourage ».

Oui ! Parce que Sri Aurobindo dit qu’il y a une unité dans la Matière, une unité dans la Manifestation, une unité dans la Substance, et qu’il y a nécessairement un interéchange.

En fait, c’est ce que nous avons dit plus de cinquante mille fois : que tout est le Divin et que, par conséquent, tout est UN ; que c’est seulement votre conscience qui est séparée, et qui est dans un état d’inconscience parce qu’elle est séparée. Mais que, si vous supprimez cette inconscience et ce sens de la séparation, vous devenez divin.

Mais dans la vie ordinaire, dans son entourage, ce que l’on reçoit n’est pas toujours ce que l’on donne.

Oh ! mais il ne faut pas comprendre les choses d’une façon si superficielle.

(Un autre disciple) Est‑ce que l’inconscience aspire à devenir consciente ?

Non. C’est le Divin dans l’inconscience qui aspire au Divin dans la conscience. C’est-à-dire que, sans le Divin, il n’y aurait pas d’aspiration ; sans conscience cachée dans l’inconscience, il n’y aurait pas de possibilité de changer l’inconscience en conscience. Mais c’est parce que, au coeur même de l’inconscience, il y a la Conscience divine que vous aspirez et que, nécessairement — c’est ce qu’il dit —, automatiquement, mécaniquement, le sacrifice se fait. Et c’est pour cela que quand on dit : ce n’est pas vous qui aspirez, c’est le Divin, ce n’est pas vous qui faites des progrès, c’est le Divin, ce n’est pas vous qui êtes conscient, c’est le Divin, ce ne sont pas des mots, c’est un fait. Et c’est simplement votre ignorance et votre inconscience qui vous empêchent de vous en apercevoir.

  1. Words of the Mother – III, p.94
  2. Ibid., p.99
  3. Ibid., p.95
  4. Ibid., p.171
  5. Questions and Answers 1956, p.79
  6. The Synthesis of Yoga, p.106
  7. Ibid.
  8. Ibid.
  9. Entretiens 1956, p.84