Loretta reads Mother's Questions and Answers:1956-07-18 part 1

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AurovilleRadio-logo-pop.png Mother's Questions and Answers: July 18, 1956 (part 1 of 2)
by Loretta, 2017 (1:10:43)

Loretta reads Mother's Questions and Answers
July 18, 1956 (part 1 of 2)
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This week, in Mother's Wednesday class for the school students, the first question is about one of Mother's written Prayers and Meditations. During years and years of intense yogic discipline, Mother kept a spiritual diary. First she wrote out her prayers and meditations; then she wrote how the Supreme Lord responded to how she felt and what she wrote.

We're fortunate to have 313 of them, out of all of her diaries. Mother said she chose these for three kinds of people: “those who have undertaken self-mastery, those who want to find the road leading to the Divine, those who aspire to consecrate themselves more and more to the Divine Work.”[1]

Mother and Sri Aurobindo sat together and selected the Prayers and Meditations to be published. And after they were made into a book, Mother's spiritual diaries ‒ written with so much dedication and love and sincerity, over so many years ‒ were destroyed. But we have the ones that Mother and Sri Aurobindo chose for us: they are all collected in her book called Prayers and Meditations. And it's been translated into several languages.

In today's class, Mother speaks about the way our individual soul answers the call of the Divine. It's the time when we identify with the one divine Presence, and we give ourselves to that presence. Mother answers a question about the ‘Radha consciousness’. The Radha consciousness is known in India as the attraction to the Divine. And to answer her question, Mother refers to the symbol of Krishna and Radha; and she explains that Krishna, the divine flute-player, is the symbol of the Divine who is the Supreme power of attraction. And Radha, who responds to the call of the flute-player, is our individual soul.

Our soul is the part of us that's always seeking the Divine. It's the part in us that responds to the Divine when we respond, and when we experience this Presence. Mother explains what happens in our consciousness when our soul is more developed in our being, and our soul is in the forefront of our being, and very active ‒ and it is so active that we can completely identify ourselves with the divine Presence. And we can give ourselves completely. And then we are in this very high state of consciousness.

When Mother says ‘the Divine’, she's speaking about the new levels of consciousness that are now available to man because of Mother and Sri Aurobindo's work. The response of the soul to the Divine can happen to anyone. The person who has the experience of this wonderful beatitude and consciousness does not have to know intellectually that the reason is that their soul has responded to the call of the Divine. The call of the Divine and the soul's response is what has brought high states of consciousness to seekers of God in all religions, down through the ages. Sometimes, having the experience itself is what leads a person to become a spiritual seeker, or even a saint. We have many stories of this actual experience in the lives of saints. And here, people are consciously trying to realize their soul ‒ their psychic being.

The first major step in Sri Aurobindo's yoga is to realize our soul; and so Mother and Sri Aurobindo taught a lot about it, and said a lot about it. The more we can have our soul governing our life, the easier our life is, the easier our spiritual practices become. And we're in a much happier state of consciousness all the time.

Mother and Sri Aurobindo teach that it is usual for these states ‒ where our soul does respond to the call of the Divine ‒ to come and go for a long time, before they stay even for awhile. Often, one part of our consciousness responds to the call of the divine flute-player, and then other parts of our consciousness come to the forefront, and the divine Presence is lost and forgotten.

People always complained to Mother that they had worked so hard to get somewhere, and they had something, and then they lost all they had gained. And she always told them they had to be ready to begin again, and again, and again, and to do it a thousand times if it was necessary. This is our human nature; this is what we have brought to the process (!), and so it's a hard work. And as they say, once our divine soul is closer to the forefront of our consciousness, and is actually working in our life, the work does become easier.

All of us are made up of many different parts. And people who turn within and start to look at themselves find how true this is. How true this is. A complete identification with the Divine ‒ a complete identification ‒ and a complete self-giving to the Divine, takes years.

People who are concentrated on seeking the Divine almost always come into this kind of a life after having experiences of divine contact, and seeking for it, in former lives. Often, people who are very concentrated on seeking the Divine, and they're doing some sort of yoga practice or spiritual practice, have done a lot of spiritual or yogic practice in one form or another, in many past lives. Mother told the school children that they had all been together before; but she also told them that no matter who they were, they still had to work very hard at this time.

Mother also said that the people who are trying to do Sri Aurobindo's yoga ‒ people who have come to this place, have come this far ‒ already have a developed psychic being.

In this class, in answering the question about the Radha consciousness, Mother uses the word ‘ananda’. She uses it a lot. And in English, it means ‘bliss’, or ‘ecstasy’. ‘Divine ananda’ means the bliss of the Divine itself, which is the Sat-Chit-Ananda that we have talked about before: the Existence, Consciousness and Bliss that is the very creation itself.

At one point Mother also uses the word ‘pralaya’; and ‘pralaya’ is the Sanskrit term for the time when the whole creation returns into its source, and there is no longer any creation at all. And in Indian philosophy, they say this has happened seven times. And they also say, that now there will not be a pralaya. That the universe will go on, is able now to go on in its constant development, to become one with its own true source. And in answering this question, Mother also explains why there is the whole manifestation. She explains why the Supreme becomes the manifested universe. (She's also going to tell us that it's very hard to understand with the mind, and that you have to understand it in another way.)

This week, there's a question from that ashramite that Mother can never understand. We've seen him before, and he's quite unique. If you hear him speak on the tape, he seems to speak clearly, but Mother says that it comes to her as a confused vibration. This is the fellow we have seen who has the courage to ask Mother the kinds of questions which show his personal fears and desires. And he exposes himself to her jokes. This is something we don't hear anybody else doing. And he continues ‒ he does it even when people laugh at him.

In this class, he asks a question about something people say about Radha; and actually, Mother has already answered this question. In fact, someone else asks it again in another form. And we begin to get the idea of how strong this concept of Radha longing and yearning for the Divine is ‒ how strong this idea is in Indian consciousness. And we're going to see how Mother deals with the situation.

Towards the beginning of this class, Mother said that she received two questions. Today, we only have time for the one about the Radha consciousness, because the class is quite long. Next time, we'll have Mother's answer to the second question.

The original French tape-recording plays after the English translation. Even if you don't speak French, it's really good just to listen to Mother's voice, just to open yourself to it and to get to know who she is; just to feel it. To feel it through hearing it through the love, the wisdom and the depth, and the power of this incredible being, that come through in her voice.

So here we are again, we're in the Playground. It's Wednesday; Mother is going to give her class to the students in French. By now so many people in the Ashram have asked permission; so all around us ‒ leaning against the walls, sitting behind the students ‒ there are lots of ashramites. And Mother reads from her French translation of Sri Aurobindo's The Synthesis of Yoga. And then she says, “Now you can tell your question.” And one of the girl students says, “I have a question outside the text.” And Mother says, “Tell what it is.” And the girl says...

18 July 1956 [2]

I would like an explanation, Sweet Mother. In Prayers and Meditations there is a sentence: “And the hours pass, fading away like unlived dreams.” (19 January 1917)

Le 19 janvier 1917

Prières et Méditations - Le 19 janvier 1917.jpg
January 19, 1917

Prayers and Meditations - 19 January 1917.jpg

This is an experience. Do you know what an unlived dream is?... I did not take the word “dream” in the sense of dreams at night; I took the word dream to mean something one has built up in the best and most clear-sighted part of one’s being, something which is an ideal one would like to see realised, something higher, more beautiful, more noble, more wonderful than all that has been created, and one has a power of imagination or creation somewhere in one’s consciousness and one builds something so that it may be realised.

And then, for some reason or other, it is not realised. Either the world was not ready or perhaps the formation was not sufficient, but it is not realised. And so the hours pass, sterile, unproductive — useless, vain, empty — they seem to fade away because they have no result and no usefulness.

And so I said: “And the hours pass, fading away like unlived dreams.”


[Is that all?]

[(To a girl) Did you understand?]

I have received two questions.

One is about a passage from The Synthesis of Yoga where it is said:

“For there is concealed behind individual love, obscured by its ignorant human figure, a mystery which the mind cannot seize, the mystery of the body of the Divine, the secret of a mystic form of the Infinite which we can approach only through the ecstasy of the heart and the passion of the pure and sublimated sense, and its attraction which is the call of the divine Flute-player, the mastering compulsion of the All-Beautiful, can only be seized and seize us through an occult love and yearning which in the end makes one the Form and the Formless, and identifies Spirit and Matter. It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe.”[3]

This brings us back to the symbol of Krishna and Radha. Krishna is the One of whom Sri Aurobindo speaks here, the divine Flute-player, that is to say, the immanent and universal Divine who is the supreme power of attraction; and the soul, the psychic personality, called here Radha, who responds to the call of the Flute-player. So I have been asked to say something this evening on the Radha-consciousness, that is, in fact, on the way in which the individual soul answers the call of the Divine.

It so happens that this is exactly what Sri Aurobindo has described in the chapter we have just read: it is that capacity of finding Ananda in all things through identification with the one divine Presence and a complete self-giving to that Presence. So I don’t think I have much to add; what I could say would be a limitation or a diminution of the totality of this experience.

(After a silence) This consciousness has the capacity of changing everything into a perpetual ecstasy, for instead of seeing things in their discordant appearance, one now sees only the divine Presence, the divine Will and the Grace everywhere; and every event, every element, every circumstance, every form changes into a way, a detail through which one can draw more intimately and profoundly closer to the Divine. Discordances disappear, ugliness vanishes; there is now only the splendour of the divine Presence in a Love shining in all things.

It is obvious that from a practical point of view one must be able to remain at a constant and unshakable height in order to be in that state without exposing oneself to fairly troublesome consequences. That is probably why those who wished to live in this state used to withdraw from the world and find the universal contact through Nature.... I must say, without meaning to be unpleasant to men, that it is infinitely easier to realise this state of consciousness when one is surrounded by trees, flowers, plants and even animals than by human beings. It is easier but not indispensable. And if one wants the state to be truly integral, one must be able to keep it at every moment, in the presence of anyone and anything.

There are countless legends or stories of this kind, like that of Prahlad, for instance, which we saw recently in a film, stories which illustrate that state of consciousness.

[(And the book there's a footnote where they've put a little bit about Prahlad, and it says: “In Indian mythology Prahlad is the son of King Hiranyakashipu, an ardent enemy of the god Vishnu. The king had banned the worship of Vishnu in his kingdom, and when he learnt that his son Prahlad was worshipping this god in his own palace, he delivered him to serpents, but they did not bite him. Then he had him thrown down from the top of a hill into the sea, but the child was miraculously carried by the waters. When the enraged king asked his son, “Who has saved you?”, the child replied, “Vishnu is everywhere, in the serpents and in the sea.” It is interesting to note that the king himself had been a soul temporarily driven out from the heaven of Vishnu due to the curse of some rishis who had given him the choice between three lives on earth as the enemy of Vishnu and ten lives on earth as the worshipper of Vishnu — the king had chosen the shorter way back.” Mother has explained elsewhere that sometimes beings choose a life as an enemy of the Divine, because then they spend all of their time thinking about the divine enemy, and concentrating themselves on the Divine. And they are more sincere in their belief in the Divine, and more sincere in their effort to try to get at the Divine, than the kind of people who are not an enemy of the Divine, and only think about the Divine in a shallow manner from time to time, and have no interest in trying to reach the Divine at all.)]

And I am not only convinced, but I myself have the quite tangible experience that if in the presence of some danger or an enemy or some ill-will, you are able to remain in this condition and see the Divine in all things, well, the danger will have no effect, the ill-will can do nothing to you, and the enemy will either be transformed or run away. That is quite certain.

But I must add a word which is quite important. You must not seek this state of consciousness with any motive or seek it because it is a protection or a help. You must have it sincerely, spontaneously, constantly; it must be a normal, natural, effortless way of being. Then it is effective. But if you try in the least to imitate the movement with the idea of obtaining a particular result, it won’t succeed. The result is not obtained at all. And then in your ignorance you will perhaps say, “Oh! but they told me that, but it is not true!” That is because there was some insincerity somewhere.

Otherwise, if you are really sincere, that is, if it is an integral and spontaneous experience, it is all-powerful. If, looking into somebody’s eyes, you can spontaneously see the divine Presence there, the worst movements vanish, the worst obstacles disappear; and the flame of an infinite joy awakes, sometimes in the other person as well as in oneself. If in the other person there is the least possibility or just a tiny rift in his ill-will, the flame shines forth.

Sweet Mother, about Radha, in all the Vaishnavite stories and in the accounts of many mystics, there are always tears and anguish: “She wept and the Divine did not come.... The Divine tormented her....” What does this mean? She was integral purity, then why...

That is just on the way! That happens when one is still on the way, when one has not reached the goal. They have that, they insist a lot on this, for... for they like to prolong the human road, simply because they enjoy this human road and because, as I told you, if you want to remain in life, in contact with life, a certain relativity necessarily remains in the experience. They like it that way — they like to quarrel with the Divine, they like the feeling of separation, these things give them pleasure! For they remain in the human consciousness and want to remain there. The moment there is perfect identification, all this disappears. So, it is as though one were depriving oneself of the pleasure of a drama! There is something that has gone out of life, that is, its illusion. They still need a reasonable amount of illusion; they can’t enter directly into the Truth.

In fact, for the feeling of separation to disappear, you must have realised within yourself a perfect identity; and once this perfect identity is realised, well, the story comes to an end, there is nothing more to tell.

That is why it is said that if the world, if creation realised its perfect identity with the Divine, there would no longer be any creation. If you realise this perfect identity in which there is no longer any possibility of distinction and if the entire universe realised this perfect identity in which there is no longer any possibility of distinction, well, there would no longer be any universe. It would be a return to Pralaya.

So the solution is to find Ananda, even in the play, in this exchange in which one both gives and receives, in which one seems to be two; and that is why they keep the duality.

Otherwise, in identity, nothing remains but the identity. If the identity is complete and perfect, there is no more objectivisation.

But I said this somewhere when speaking about the story of love. I think nobody — oh! I don’t know — probably very few people noticed the distinction. I said that it begins with the Ananda of identity, and that after the full circuit of the creation, it ends in the Ananda of union.

[(Here Mother has said “it begins”, and “it ends”, but she hasn't said what ‘it’ is. And we have a footnote which explains it; and here's the footnote:
What is this ‘it’? the universe?
I said ‘it’ deliberately, so as not to make it precise. I don’t like the word ‘creation’; it immediately gives the impression of a special creation as though it were made out of nothing — but it is He Himself! And it is not the universe ‘which begins’: the universe ‘is begun’. How to put it? It is not the universe which takes the initiative of the movement! And if one says that the Lord began the universe, it becomes false. All these are such fixed ideas! If I say: ‘The Lord began the universe,’ one sees at once a personal God deciding to begin the universe — it is not that!
      I have said that about Love, the manifestation of Love which is the supreme Ananda. Sri Aurobindo also said it: beyond Being and Non-being there is something which is, which manifests as supreme Love, and which is at once Being and Non-being. And the first manifestation of That is the Ananda of identity — essentially it is the identity becoming aware of itself in Ananda, and then, it makes the full circuit through the whole manifestation and all the forms taken by Love, and returns to the Oneness through union. And this adds to that Ananda, the Ananda of union, which would never have existed if the circuit had not been made.]

Well, if there had been no circuit, there would never be the Ananda of union, there would only be the Ananda of identity. Were there no circuit, there would be no union.

This is perhaps a little subtle, but it is a fact: and perhaps it is just in order that the Ananda of identity may find what I might call its consummation and crowning in the Ananda of union, that the whole circuit was made.

But if there is perfect identity, there can be no union, the feeling of union does not exist, for it necessarily implies something other than perfect identity. There can be perfect union but there is no perfect identity.

Don’t try to understand with words and with your head, for these two words express altogether different experiences. And yet the result is the same, but one is rich with all that was not in the other, the richness of the whole experience — the whole universal experience.

[(Now we come to the question by the ashramite who asks these very personal questions ‒ the one who Mother can never understand. When we look closely at the whole exchange on the subject, we see how Mother handles the situation very subtly, and with wisdom and humor. First of all, he asks a question which Mother has just answered. Mother has just explained that when people have to weep because the Divine does not come, or feel tormented by the Divine, it is because they are still on the way. And she has further explained that people like to keep a feeling of separation, because they want to remain in the human consciousness. Now this ashramite asks:)]
If union is experienced consciously, why do some mystics continue to have all kinds of emotions like ordinary people, and weep and lament?

This is perhaps because the union is not constant.

But Radha is sincere in her aspiration.

If you ask me, I believe this is just literature, my children! Anyway, it is certainly in order to give you an artistic picture of human life as it is!

Vaishnavism is based on that.

But these people live in the vital and like it. Ah! one can’t talk about that, because...


Le 18 juillet 1956 [4]

Je voudrais une explication, Douce Mère. Dans les « Prières et Méditations », il y a cette phrase : « Et les heures s’évanouissent comme des rêves invécus... » (Le 19 janvier 1917 )

C’est une expérience. Tu sais ce que c’est qu’un rêve invécu ?... Je n’ai pas pris le mot « rêve » dans le sens des rêves que l’on fait la nuit ; j’ai pris le mot rêve dans le sens de quelque chose que l’on a construit dans la partie la meilleure et la plus clairvoyante de son être, quelque chose qui est un idéal que l’on voudrait voir se réaliser, quelque chose qui est plus haut, plus beau, plus noble, plus merveilleux que tout ce qui a été créé, et on a un pouvoir d’imagination ou de création quelque part dans la conscience, et on bâtit pour que cela se réalise.

Et puis, pour une raison quelconque, cela ne se réalise pas. Ou le monde n’était pas prêt, ou peut-être la formation n’était pas suffisante, mais cela ne se réalise pas. Et alors, les heures passent, stériles, improductives — inutiles, vaines, vides —, elles semblent s’évanouir parce qu’elles n’ont aucun résultat et aucune utilité.

Et alors, j’ai dit : « Et les heures s’évanouissent comme des rêves invécus... »


J’ai reçu deux questions. L’une qui se rapporte à un passage de La Synthèse des Yogas où il est dit :

(Mère prend son livre) « ... il y a, caché derrière l’amour individuel, obscurci par son ignorante forme humaine,un mystère que le mental ne peut saisir, le mystère du corps du Divin, le secret d’une forme mystique de l’Infini, dont nous ne pouvons nous approcher que par l’extase du coeur et la passion de sens qui ont été purifiés et sublimés ; et son attrait, qui est l’appel du divin Joueur de Flûte, la contrainte subjuguante de Celui qui est Toute-Beauté, ne peut être saisi, et nous saisir, que par un amour et une ardeur occultes qui finissent par fondre en un seul la Forme et le Sans-Forme, et identifier la Matière et l’Esprit. C’est cela que l’Esprit recherche à travers l’Amour ici-bas dans l’obscurité de l’Ignorance, et c’est cela qu’il découvre quand l’amour humain individuel se change en l’amour du Divin immanent incarné dans l’univers matériel. »

Cela nous ramène au symbole de Krishna et de Râdhâ.

Krishna est Celui dont Sri Aurobindo parle ici, le divin Joueur de Flûte, c’est-à-dire le Divin immanent et universel qui est le pouvoir d’attraction suprême ; et l’âme, la personnalité psychique, qu’ici on appelle Râdhâ, qui répond à l’appel du Joueur de Flûte. Alors, on m’a demandé de dire quelque chose, ce soir, sur cette conscience de Râdhâ ; c’est-à-dire, au fond, sur la manière dont l’âme individuelle répond à l’appel du Divin.

Il se trouve que c’est justement ce que Sri Aurobindo a décrit dans le chapitre que nous venons de lire : c’est cette capacité de trouver l’Ânanda en toutes choses par l’identification avec la Présence divine unique et le don total de soi à cette Présence. Alors, je ne pense pas que j’aie grand-chose à ajouter ; ce que je pourrais dire serait une limitation ou une diminution de la totalité de cette expérience.

(Après un silence) Cette conscience a la capacité de changer tout en une extase perpétuelle, parce que, au lieu de voir les choses dans leur apparence discordante, on ne voit plus que la Présence, la Volonté et la Grâce divines partout ; et chaque événement, chaque élément, chaque circonstance, chaque forme se change en une manière, un détail à travers lequel on peut s’approcher plus intimement et plus profondément du Divin. Les discordances disparaissent, les laideurs s’évanouissent ; il n’y a plus que la splendeur de la Présence divine dans un Amour rayonnant en toutes choses.

Il est évident qu’au point de vue pratique, il faut être capable de rester dans une hauteur constante et inébranlable pour pouvoir être dans cet état-là sans s’exposer à des conséquences assez fâcheuses. C’est probablement pour cela que ceux qui voulaient vivre cet état se retiraient du monde et trouvaient le contact universel à travers la Nature... Je dois dire, sans vouloir être désagréable pour les hommes, qu’il est infiniment plus facile de réaliser cet état de conscience quand on est entouré d’arbres, de fleurs, de plantes et même d’animaux que d’êtres humains. C’est plus facile, mais ce n’est pas indispensable. Et si l’on veut que l’état soit vraiment intégral, il faut pouvoir l’avoir à tout moment, en présence de n’importe qui et de n’importe quoi.

Il y a d’innombrables légendes comme cela, ou d’histoires, comme celle de Prahlâd , par exemple, que nous avons vue dernièrement au cinéma, qui sont comme des illustrations de cet état de conscience. Et je ne suis pas seulement convaincue, mais j’ai moi-même l’expérience tout à fait tangible que, si en présence d’un danger, d’un ennemi, d’une mauvaise volonté, vous êtes capable de rester dans cette condition et de voir le Divin en toutes choses, eh bien, le danger n’aura pas d’effet, la mauvaise volonté ne pourra rien vous faire, et l’ennemi, ou il sera transformé ou il s’enfuira. C’est un fait certain.

Mais j’ajoute un petit mot qui est assez important. Il ne faut pas chercher cet état ou cette conscience avec un mobile, le chercher parce que c’est une protection ou une aide. Il faut l’avoir sincèrement, spontanément, constamment ; il faut que ce soit une manière d’être normale, naturelle, sans effort. Alors c’est efficace. Mais si vous essayez d’imiter le moins du monde le mouvement avec l’idée que vous obtiendrez tel ou tel résultat, cela ne réussit pas. Le résultat n’est pas du tout obtenu. Et alors, dans votre ignorance, vous direz peut-être : « Oh ! mais on m’avait dit cela, mais ce n’est pas comme cela ! » C’est parce qu’il y avait une insincérité quelque part.

Autrement, si vous êtes vraiment sincère, c’est-à-dire si c’est une expérience intégrale et spontanée, elle est toute-puissante. Si, en regardant dans les yeux de quelqu’un, vous pouvez y voir spontanément la Présence divine, les pires mouvements s’évanouissent, les pires obstacles disparaissent ; et la flamme d’une joie infinie s’éveille, parfois dans l’autre aussi bien qu’en soimême. S’il y a dans l’autre la moindre possibilité ou une toute petite faille dans la mauvaise volonté, ça resplendit.

Douce Mère, au sujet de Râdhâ, dans toutes les histoires vishnouites (et chez de nombreux mystiques), il y a toujours des pleurs et des angoisses : « Elle a pleuré et le Divin n’est pas arrivé... Le Divin l’a troublée... » Qu’est‑ce que cela veut dire ? Elle était la pureté intégrale, donc pourquoi...

Cela, c’est en route ! C’est quand on est en route, c’est quand on n’est pas arrivé au but. Ils ont cela, ils insistent beaucoup là-dessus, parce que... parce qu’ils aiment à prolonger la route humaine, simplement, parce qu’ils jouissent de cette route humaine et parce que, je vous l’ai dit, si vous voulez rester dans la vie, en contact avec la vie, il y a une relativité qui reste nécessairement dans l’expérience. Cela leur plaît comme cela — ça leur plaît de se disputer avec le Divin, ça leur plaît de sentir la séparation, ce sont des choses qui donnent de l’agrément ! Parce qu’ils restent dans la conscience humaine et qu’ils veulent y rester. De la minute où il y a identification parfaite, tout cela est parti. Alors, c’est comme si l’on se privait du plaisir d’une pièce de théâtre ! Il y a quelque chose de la vie qui est parti, c’est-à-dire son illusion. Ils ont encore besoin d’une quantité raisonnable d’illusion ; ils ne peuvent pas entrer de plain-pied dans la Vérité.

Au fond, pour qu’il n’y ait plus de sentiment de séparation, il faut que vous ayez réalisé en vous-même une identité parfaite ; et une fois que l’identité parfaite est réalisée, eh bien, l’histoire prend fin, il n’y a plus rien à raconter.

C’est pour cela qu’il est dit que, si le monde, si la création réalisait l’identité parfaite avec le Divin, il n’y aurait plus de création. Si vous réalisez cette identité parfaite où il n’y a plus de possibilité de distinction et si l’univers tout entier réalisait cette identité parfaite où il n’y a plus aucune possibilité de distinction, eh bien, il n’y aurait plus d’univers. Ce serait le retour au pralaya.

Alors, la solution est de trouver l’Ânanda, même dans le jeu, dans cet échange où l’on donne et l’on reçoit, où l’on semble être deux ; et c’est pour cela qu’ils gardent la dualité.

Autrement, dans l’identité il ne reste plus que l’identité. Si l’identité est complète et parfaite, il n’y a plus d’objectivation.

Mais j’ai dit cela quelque part, quand j’ai parlé de l’histoire de l’Amour. Je pense que personne (oh ! je n’en sais rien), probablement très peu de gens ont remarqué la distinction. J’ai dit que cela commence par l’Ânanda de l’identité, et qu’après tout le circuit de la création, ça aboutit à l’Ânanda de l’union. Eh bien, s’il n’y avait pas eu ce circuit, il n’y aurait jamais l’Ânanda de l’union, il n’y aurait que l’Ânanda de l’identité. N’ayant pas de circuit, il n’y aurait pas d’union.

C’est peut-être un peu subtil, mais c’est un fait ; et c’est peutêtre justement pour que cet Ânanda de l’identité trouve son aboutissement et son couronnement, pourrais-je dire, dans l’Ânanda de l’union, que tout le circuit a été fait.

Mais s’il y a identité parfaite, il ne peut pas y avoir d’union, le sentiment d’union n’existe pas, car il implique nécessairement quelque chose d’autre que l’identité parfaite. Il peut y avoir union parfaite mais il n’y a pas identité parfaite.

N’essayez pas de comprendre avec les mots et avec votre tête, parce que ces deux mots expriment des expériences tout à fait différentes. Et pourtant, le résultat est identique ; mais l’une est riche de tout ce qui n’était pas dans l’autre, la richesse de toute l’expérience — toute l’expérience universelle.

Si l’expérience de l’union est faite consciemment, pourquoi certains mystiques continuent-ils d’avoir toutes sortes d’émotions comme les gens ordinaires, et pleurent et se lamentent ?

C’est peut-être parce que l’union n’est pas constante.

Mais Râdhâ est sincère dans son aspiration.

Moi, je crois que c’est de la littérature, mes enfants ! Enfin, c’est certainement pour vous donner un tableau artistique de la vie humaine telle qu’elle est !

Le vishnouisme est basé sur cela.

Mais ce sont des gens qui vivent dans le vital et qui aiment cela. Ah ! on ne peut pas parler de cela, parce que...


  1. Prayers and Meditations, p.xii
  2. Questions and Answers 1956, p.221
  3. The Synthesis of Yoga, p.160, “The Ascent of the Sacrifice – 2: The Works of Love—The Works of Life”
  4. Entretiens 1956, p.248