Loretta reads Mother's Questions and Answers:1956-09-05

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AurovilleRadio-logo-pop.png Mother's Questions and Answers: September 5, 1956
by Loretta, 2017 (1:11:20)


Loretta reads Mother's Questions and Answers
September 5, 1956
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This week, Mother speaks about people's response to material reality. She focuses on when they become more conscious of all the difficulties and obstacles around them. It comes from a particular part of the reading that she's done, in Sri Aurobindo's Synthesis of Yoga – and they've printed it for us. And we're going to see that it describes the miseries, the difficulties, the obstacles, the persistent problems that the seeker meets. And it describes them in graphic detail, loud and clear.

Sri Aurobindo does this quite often throughout Savitri. When he brings us to a higher realization – or he describes a very high realization that we'll never get for a long time (!) – he often points out some aspect of conditions in less-conscious parts of the creation. Sometimes it's hard to read, but it's always useful. Because it helps us to see ourselves and our world; it helps us to see other people more clearly. And we become more effective in every way. Often it gives us a clue to where we are at the moment. Words come which apply to the way we've been thinking and acting – and it gives us ways to help ourselves do what is necessary to get beyond the particular problem.

Mother does bring up a couple of questions from the packet of questions which she's brought with her. With the first one, she just goes back to the issue of how people respond to life's material realities. The second question is about when we will be able to see the effect of the new supramental consciousness. And first (still on her original subject), Mother says that the more developed people can be in their ‘true physical’ – the subtle physical consciousness – and this consciousness clearly perceives the difference between what really is and the appearance of things. And then she goes on to speak about the fact that a developed person can have the consciousness which can perceive the Supermind. Because the Supermind is already realized somewhere: it's in a domain of the subtle physical. She says it already exists there – it is visible, it is concrete, and it expresses itself in forms and activities.

Mother says we should develop this inner perception of our subtle physical consciousness. And we should become aware of the subtle physical plane of consciousness, and how it works and what's going on – because then we can be conscious of the workings of the Supermind.

If we do this, it will develop the organs we need for being able to perceive and interact with the new supramental consciousness. (We have the organs, but we're just not using them.)

By now, today, it's been increasing since 1956, when Mother first brought it into the earth plane. That's 61 years of development. It's not all that much, if we consider that Mother and Sri Aurobindo spoke of hundreds of years of change. But still, it is something.

So, what is our subtle physical? How do we deal with it? Where is it? It's not something we've been taught about since childhood. It's a new concept for most of us.

Sri Aurobindo gives really detailed descriptions of the plane of subtle matter ‒ the plane of the subtle physical. But he gives it only in Savitri. It's in Book Two, Canto II; and he calls that “The Kingdom of Subtle Matter”.


Savitri, Book Two, Canto II:
“The Kingdom of Subtle Matter”

Savitri Book 2 Canto II icon.jpg
PDF (13 pages)


Usually the subtle physical is listed along with other planes in his writings, and it doesn't even get a sentence to itself. So it seems that Savitri is the place to look if we really want to know about it. (That is to say if we want to know about it from the information side, and to try and pick up something in an inner way.)

I searched everywhere through the books, because I wanted to give you something about the subtle physical; and finally I had to call Richard in the Ashram Archives. Because he had done all of Sri Aurobindo's editing; so he would at least know. And he gave us something which could very well be Sri Aurobindo's longest written paragraph about the subtle physical outside of Savitri. It's in Volume I in the Letters on Yoga. And it's this:

“No doubt, the subtle physical is closest to the physical, and most like it. But yet the conditions are different and the thing too different. For instance, the subtle physical has a freedom, plasticity, intensity, power, colour, wide and manifold play (there are thousands of things there that are not here) of which as yet we have no possibility on earth. And yet there is something here, a potentiality of the Divine which the other in spite of its greater liberties has not, something whichmakes creation more difficult, but in the last result justifies the labour.”[1]

This explains a little; it doesn't tell us much. So we'll go to Savitri, where the king moves through the subtle physical and has all these experiences. There, Sri Aurobindo tells us that the subtle physical is the dwelling place of the origin of earth-nature. It is earth-nature's (which means also our nature) source and beginning. The inner sight of the subtle physical plane sustains our whole outer scene. It is also a passageway for the powers to come to earth which move our days ‒ a very important thing, and certainly something we should know more about.

And perhaps it makes sense that the supramental is there before it is here, because it looks like everything passes through the subtle physical in order to come here. Whatever we think that we conceive, whatever we think that we create, actually comes to us from there; because it's already there, in a perfect form, until it comes to manifest in material life in a less-perfect form. It is the subtle ground of all Matter ‒ of matter's world.

And we pass through it when we're going to take birth. Sri Aurobindo says the spirit's leap down from its resting place between death and birth first lands here, in the subtle physical world. Our spirit is not yet in its earthly form. Here we take up again the heavier dress of earth. And when we leave the body, as Sri Aurobindo says so poetically: “After the falling of mortality’s cloak”[2], it is the removal of its very heavy dress that it needs to be in Matter.

When we do that ‒ I think Shakespeare says something about “shuffle of this mortal coil”[3]; maybe it applies. When we do that, it cancels the grip of earth's downward pull. And the spirit rises up again; it rises from world to higher world, until nothing is left but the spirit. And at that point Sri Aurobindo calls it “The eternal being’s first transparent robe”[4].

And this is what the king did in his journey, through Savitri; he went first into the subtle physical, the kingdoms of subtle matter. And then he rose up and up and up.

And Sri Aurobindo says that the subtle physical is the ground of nature's worlds, so it “authorises our mortality”[5]. Although it is immortal, it authorises our mortality. And he says, “it weaves for us death’s sombre robe”. It is a medium for the acting of a greater consicousness ‒ a greater consicousness which we can realize (it's actually very close to us).

Mother referes to the kingdom of subtle matter very often in her talks with Satprem. And of course she calls it the ‘subtle physical’, because that's the general term that Mother and Sri Aurobindo gave it, so that people could talk about it. So that there was a way of distinguishing this consicousness in the way people speak and how they think.

Mother says that the subtle physical is a place that is completely familiar to her. She said there, action is going on simultaneously with our material life here. And as Sri Aurobindo wrote in that letter, it's the world that's closest to our world ‒ the one in which our ordinary, everyday consciousness is living. Sri Aurobindo says that our denser matter came because the consciousness of the subtle physical fell into the inconscience of Matter. And this was the evolution ‒ or you could say ‘involution’ ‒ of consciousness as it becomes less conscious of itself, and then must evolve back out. As the spirit takes on more and more grossly material form, it comes from being the subtle physical in that plane, and comes into being Matter ‒ our physical matter.

Mother says that our subtle physical body extends a long way beyond our physical body:

“Yes; the subtle physical is visible — visible. You have seen heat vibrations when it's very hot, haven't you? That's the subtle physical — one form of it.
The subtle physical is right here (gesture on the surface of the skin). Some people are sensitive in the subtle physical; you move your hand near them and they feel it immediately. Others don't even notice — it depends on the subtle physical's sensitivity.”[6]

...in each one. Which means, how developed is our consciousness on the subtle physical plane.

Mother also says that there is an area which surrounds the subtle physical like an envelope. It lies between our subtle physical and our vital envelope. It acts like a protection if it is harmonious and strong. It protects us from infectious diseases, and even from accidents ‒ because it can feel things coming towards it.[7]

Or perhaps, we can say that when we are conscious in the subtle physical, we feel things coming towards us, even if they don't touch us.

In 1969, Mother and Satprem were talking about Sri Aurobindo's passing; and Mother said that she found Sri Aurobindo everywhere ‒ “all the way up, absolutely one with the Supreme Consciousness”[8]. She also found him “spread about in many places to see many people and do a lot of work”[9]. And at the same time, she found him in a precise form ‒ a form that was exactly like what he looked like in the physical, in the Ashram ‒ and that was how he was living in the subtle physical, on the subtle physical plane. She said at the same time, Sri Aurobindo was keeping a dwelling in the subtle physical, where he is settled, and stays permanently, and is working. And through the Agenda we see that she meets him there almost every night. She spoke of it often.

On July 19th of 1969, Mother told Satprem about a place in the subtle physical where people with a body, and also people without a body ‒ who were already gone ‒ these two kinds of people mingled together without any difference. She goes there at night; and she mentions names of people she saw, who have left their body already; and also mentions names of people she saw who were still living in the Ashram at that time.

And there are many people who see Mother; who see Sri Aurobindo. Who hear from them. And perhaps it's from the subtle physical plane that they're communicating to us. Perhaps it means that in fact, we have at least a certain opening to the subtle physical ‒ one which goes directly to them.

And then the question comes up: how could you have that? You have it by wanting it. You have it by taking the time to try and do it. Depending on how developed your consciousness is (in the subtle physical), it'll come sooner or later. But if you're really sincere, and you really take the time ‒ you have to take the time, and you can sincerely focus that wanting, and then being able to open and receive ‒ it will come.

We can connect Mother's teachings in this class ‒ teachings about the Supramental already manifested on the subtle physical plane ‒ we can connect it with the fact that she saw Sri Aurobindo working there. Because he came to bring this higher consciousness. And when he left his physical body he said he was going to do it so he could work more effectively.

Mother doesn't always tell us what she does there when she goes; but there's a good guess that she's just doing whatever is necessary to continue to bring the subtle physical more full; and then the actual manifestation of the Supermind into the physical consciousness. (But I'm sure she's doing lots of other things also, as he certainly is.)

All this gives us a lot of good reasons for wanting to be conscious there (!). So we can always try to do it ‒ and of course, sometimes the very best way is just to ask Mother and Sri Aurobindo to help us do it. And then to stay open to receive their help.

We have the original French tape-recording of Mother's class. It's going to play right after the English translation. Even if you don't understand French, it's good to listen to the tones in her voice, especially at the end of this particular recording ‒ because she answers the third question (which is something asked in the class). She gets very passionate ‒ very warm, very direct, personal ‒ about people who run away from facing the true realities of material life. (If you do speak French, of course, you don't need to hear the reading of the English translation. If you're on the computer ‒ as I'm sure you are ‒ you can skip the reading of the English translation and just go directly to hear Mother teaching her class in French.)

Here we are: it's the 5th of September, 1956. Mother brought the supramental consciousness ‒ the first touch ‒ into earth on February 29th of this same year. So it hasn't been too long. And she's reading this part of The Synthesis of Yoga ‒ and they have printed the whole thing for us here...


5 September 1956[10]



“A principle of dark and dull inertia is at its [life’s] base; all are tied down by the body and its needs and desires to a trivial mind, petty desires and emotions, an insignificant repetition of small worthless functionings, needs, cares, occupations, pains, pleasures that lead to nothing beyond themselves and bear the stamp of an ignorance that knows not its own why and whither. This physical mind of inertia believes in no divinity other than its small earth-gods; it aspires perhaps to a greater comfort, order, pleasure, but asks for no uplifting and no spiritual deliverance. At the centre we meet a strongerWill of life with a greater gusto, but it is a blinded Daemon, a perverted spirit and exults in the very elements that make of life a striving turmoil and an unhappy imbroglio. It is a soul of human or Titanic desire clinging to the garish colour, disordered poetry, violent tragedy or stirring melodrama of themixed flux of good and evil, joy and sorrow, light and darkness, heady rapture and bitter torture. It loves these things and would have more and more of them or, even when it suffers and cries out against them, can accept or joy in nothing else; it hates and revolts against higher things and in its fury would trample, tear or crucify any diviner Power that has the presumption to offer to make life pure, luminous and happy and snatch from its lips the fiery brew of that exciting mixture. Another Will-in-Life there is that is ready to follow the ameliorating ideal Mind and is allured by its offer to extract some harmony, beauty, light, nobler order out of life, but this is a smaller part of the vital nature and can be easily overpowered by its more violent or darker duller yoke-comrades; nor does it readily lend itself to a call higher than that of the Mind unless that call defeats itself, as Religion usually does, by lowering its demand to conditions more intelligible to our obscure vital nature. All these forces the spiritual seeker grows aware of in himself and finds all around him and has to struggle and combat incessantly to be rid of their grip and dislodge the long-entrenched mastery they have exercised over his own being as over the environing human existence. The difficulty is great; for their hold is so strong, so apparently invincible that it justifies the disdainful dictum which compares human nature to a dog’s tail, — for, straighten it never so much by force of ethics, religion, reason or any other redemptive effort, it returns in the end always to the crooked curl of Nature. And so great is the vim, the clutch of that more agitated Life-Will, so immense the peril of its passions and errors, so subtly insistent or persistently invasive, so obstinate up to the very gates of Heaven the fury of its attack or the tedious obstruction of its obstacles that even the saint and the Yogin cannot be sure of their liberated purity or their trained self-mastery against its intrigue or its violence.”[11]

[No questions? (Sound of Mother looking through papers)]

(After a long silence) It seems to me that when you begin to see things in this way, when they appear to you as they are described here, you are already close, very close to the solution.

The worst of it is that generally the whole material reality seems to be the only reality, and everything which is not that seems altogether secondary. And the “right” of that material consciousness to rule, guide, organise life, to dominate all the rest, is justified to such an extent that if someone tries to challenge this sacrosanct authority, he is considered half-mad or extremely dangerous.... It seems to me one must still go a very long way to consider material life in the way Sri Aurobindo has described it here. And I am quite convinced that if one feels it like that, sees it like that, as he has described it, one is very, very close to the remedy.

It is only élite natures, those who have already had a contact with a higher reality, with something of the divine Consciousness, who feel earthly existence in that way. And when one can become so fully conscious of all these weaknesses and stupidities of the outer consciousness, all these falsehoods of so-called material knowledge and so-called physical laws, the so-called necessities of the body, the “reality” of one’s needs; if one begins to see how very false, stupid, illusory, obscure, foolish all this is, one is truly very close to the solution.

That is the impression I had while reading this. In comparison with the ordinary atmosphere of people around me, I had the feeling that to see things in this way, one must have already climbed to a very high peak, and that one is at the gates of liberation. It is because I felt it so strongly that I wanted to tell you this.

If you can read this passage again and be convinced of its reality and its absolute truth, well, that is already a great step.

(Silence)

Hasn’t anyone any questions to ask?... I have some here (Mother shows a packet of questions), but they seem to belong almost to another world.

Somebody asked me some time ago this question:

“What will be the effect of the Supermind on the earth?”

Probably one of the first effects will be exactly to reveal things on earth in this way, as in what I have just read to you.

And then another question, which I thought I had already answered, for I told you immediately that before the effects of the supramental manifestation become visible and tangible, perceptible to everybody, perhaps thousands of years may go by; but still I suppose these ideas are disturbing for the human consciousness with its sense of its short duration and the kind of impatience this brings. So I have been asked:

“Will it take long for the Supermind which is involved in material Nature to emerge into the outer consciousness and bring visible results?”

That depends on the state of consciousness from which one answers, for...

[(Here, Mother is going to say something about the ‘human consciousness’. And what she means here is not all human consciousness ‒ but the consciousness of the humanity that's not trying to be conscious, that's not doing the Yoga, that's not the élite. And she says...)]

For the human consciousness, obviously, I think it will take quite a long time. For another consciousness it will be relatively very fast, and for yet another consciousness, it is already accomplished. It is an accomplished fact. But in order to become aware of this, one must be able to enter into another state of consciousness than the ordinary physical consciousness.

Sri Aurobindo has spoken — I believe I have read it to you, I think it’s in The Synthesis of Yoga — of the true mind, the true vital and the true physical or subtle physical, and he has said that they co-exist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then one becomes aware of the difference between what really is and the appearances of things.

Well, for a developed consciousness, the Supermind is already realised somewhere in a domain of the subtle physical, it already exists there visible, concrete, and expresses itself in forms and activities. And when one is in tune with this domain, when one lives there, one has a very strong feeling that this world would only have to be condensed, so to say, for it to become visible to all. What would then be interesting would be to develop this inner perception which would put you into contact with the supramental truth which is already manifested, and is veiled for you only for want of appropriate organs to enter into relation with it.

It is possible that those who are conscious of their dreams may have dreams of a new kind which put them into contact with that world, for it is accessible to the subtle physical of all those who have the corresponding organs in themselves. And there is necessarily a subtle influence of this physical on outer matter, if one is ready to receive impressions from it and admit them into one’s consciousness. That’s all.

Now, if nobody has any questions to ask, well, we shall remain silent.

Something to say, over there? (Mother looks at a disciple.) [(This is the guy that Mother can never hear ‒ that she's very sharp with sometimes, and kind of jokes with sometimes, to get him to move in his consciousness.)]

Oh! he is burning to speak!

[(He starts to speak, but much too fast, and much too low.)]

[Listen, I don't understand anything.]

Mother, after having realised all that, one still goes back to the lower mind to find the solution.

[After having what?]

[After having realised this...]

[Realised what?]

[What you have read. One looks for the solution again.]

After having understood, one falls back into the same old mistaken ways?... What a pity!

And every day.

[Eh?]

[Every day.]

Every day! Why, more’s the pity! And so, what remedy do you propose?

That’s what I am asking.

Oh! you are asking me! Why, to me it seems that when one has seen things in this way, well, if one has enough sensibility, one can no longer accept them as they are. One must truly be very insensitive if, realising to what an extent all this is degrading, one continues to accept it.

Yes, this is one more thing I have noticed and one that has always astonished me. It has always seemed to me quite normal, easy, almost elementary to eliminate from one’s consciousness and nature things one considers to be unacceptable. The moment one knows, the moment one sees them as they are and doesn’t want them any longer, it seems to me to be quite... indeed almost childishly simple. But I have noticed that in most cases—almost in all cases—when I tell somebody how things really are, when I give him a true picture of the condition he is in or of the nature of a movement, of what it represents, and when I express that forcefully, so that, according to me, he would immediately have the reaction which seems normal to me, and say: “Oh, if it is like that, I don’t want it any more!” and almost every time I find myself before something which breaks down and tells me, “Oh, you are not very encouraging!” [(And now Mother starts to get very passionate, very dramatic.)] I must confess that this leaves me quite helpless. So, to see is not enough? To know that certain things ought not to be there, that’s not sufficient? It should give you that kind of inner stimulus, a dynamic force which makes you reject the error in such a way that it can’t come back again!

But to fall back into an error which one knows to be an error, to make a mistake once again which one knows to be a mistake, this seems to me fantastic! It is a long time — well, at least relatively, by human reckoning — it is a long time I have been on earth, and I have yet not been able to understand that. It seems to me — it seems to me impossible. Wrong thoughts, wrong impulses, inner and outer falsehood, things which are ugly, base, so long as one does them or has them through ignorance — ignorance is there in the world — one understands, one is in the habit of doing them; it is ignorance, one does not know that it ought to be otherwise. But the moment the knowledge is there, the light is there, the moment one has seen the thing as it is, how can one do it again? That I do not understand!

[(And Mother gets even more passionate)] Then what is one made of? One is made of shreds? One is made of goodness knows what, of jelly?... It can’t be explained. But is there no incentive, no will, nothing? Is there no inner dynamism?

[(And our friend, who goes where angels fear to tread (!), he breaks in and he says:)]
We exploit the Grace!

[Eh?]

[We exploit the Grace.]

Ayo, like a jellyfish [lazybones]!

But the Grace is there, It is always there, It only asks to be allowed to help — one doesn’t let It work.

And nothing but this feeling: “Oh, I can’t!” — that’s enough to prevent It from working.

How can you accept the idea that you can’t? You don’t know — that, yes, you may not know — but once you know, it’s finished!

Still...


Le 5 septembre 1956[12]



(Après un long silence) Il me semble que quand on commence à voir les choses comme cela, quand elles vous apparaissent telles qu’elles sont décrites ici, on est déjà près, très près de la solution.

Le pire est que généralement toute la réalité matérielle paraît la seule réelle, et que tout ce qui n’est pas cela semble tout à fait secondaire. Et le « droit » de cette conscience matérielle à gouverner, à diriger, à organiser la vie, à dominer tout le reste est légitimé au point que, si quelqu’un essaye de toucher à cette sacro-sainte autorité, on le considère comme un demi-fou ou un être profondément dangereux... Il me semble qu’il faut aller déjà un très long chemin pour considérer la vie comme Sri Aurobindo l’a décrite ici. Et je suis tout à fait convaincue que si on la sent, on la voit comme cela, telle qu’il l’a décrite, on est tout près, très près de la guérison.

Ce ne sont que les natures d’élite, celles qui ont déjà eu un contact avec une réalité plus haute, avec quelque chose de la Conscience divine, qui sentent l’existence terrestre de cette manière-là. Et quand on peut être si complètement conscient de toutes ces infirmités et ces stupidités de la conscience extérieure, de tous ces mensonges de la soi-disant connaissance matérielle et des soi-disant lois physiques, des soi-disant nécessités du corps, de la « réalité » de ses besoins... si l’on commence à voir à quel point c’est faux, stupide, illusoire, obscur, imbécile, on est vraiment très près de la solution.

C’est cela, l’impression que j’ai eue en lisant. Par rapport à l’atmosphère ordinaire qui me vient des gens qui m’entourent, j’ai eu l’impression que pour voir les choses comme cela il faut déjà monter sur un sommet très élevé, et qu’on est à la porte de la libération. C’est parce que j’ai senti cela si fort que j’ai voulu vous le dire.

Si l’on peut relire ce passage et se convaincre de sa réalité et de sa vérité absolues, eh bien, on a déjà fait un grand pas.

(silence)

Personne n’a de questions à poser ?... J’en ai là (Mère montre un paquet de questions), mais elles paraissent appartenir presque à un autre monde.

Quelqu’un m’a posé, il y a quelque temps, cette question :

Quel sera l’effet du Supramental sur la terre ?

Probablement, l’un des premiers effets sera justement de faire voir les choses terrestres comme cela, comme ce que je viens de vous lire.

Et alors une autre question, à laquelle je croyais avoir déjà répondu ; parce que je vous ai dit immédiatement qu’avant que les effets de la manifestation supramentale ne soient visibles et tangibles, perceptibles pour tout le monde, il pourra se passer peut-être des milliers d’années ; mais enfin, je suppose que ces notions sont gênantes pour la conscience humaine avec le sens de sa courte durée et l’espèce d’impatience que cela donne. Alors on m’a demandé :

Est‑ce que ce sera long avant que le Supramental, qui est involué dans la Nature matérielle, n’émerge à la conscience extérieure et n’ait des résultats visibles ?

Cela dépend dans quel état de conscience on répond, parce que... Pour la conscience humaine, évidemment, je pense que ce sera assez long. Pour une autre conscience, ce sera rapide, relativement ; et pour une autre conscience encore, c’est déjà fait. C’est une chose faite. Mais pour que l’on s’en aperçoive, il faut pouvoir entrer dans un autre état de conscience que la conscience physique ordinaire.

Sri Aurobindo a parlé (je crois vous l’avoir lu, il me semble que c’est dans La Synthèse des Yogas) du mental vrai, du vital vrai et du physique vrai ou physique subtil, et il a dit qu’ils coexistent avec le mental, le vital et le physique ordinaires, et que dans certaines conditions on peut entrer en contact avec eux, et alors on s’aperçoit de la différence entre ce qui est en vérité et l’apparence des choses.

Eh bien, pour une conscience développée, le Supramental est déjà réalisé quelque part dans un domaine du physique subtil, il est déjà existant, visible, concret, et il s’exprime dans des formes et dans des activités. Et quand on est en rapport avec ce domaine, qu’on y vit, on a une très forte impression qu’il suffirait de condenser, pour ainsi dire, ce monde, afin qu’il devienne visible pour tous. Ce qui serait donc intéressant, ce serait de développer cette perception intérieure qui vous mettrait en rapport avec la vérité supramentale qui est déjà manifestée, et qui n’est voilée pour vous que par le manque d’organes appropriés pour entrer en relation avec elle.

Il se peut que ceux qui sont conscients de leurs rêves puissent avoir des rêves d’un genre nouveau qui les mettent en rapport avec ce monde-là, parce qu’il est accessible pour le physique subtil de tous ceux qui ont des organes correspondants en eux-mêmes. Et forcément, il y a une influence subtile de ce physique sur la matière extérieure, si l’on est prêt à en recevoir les impressions et à les admettre dans sa conscience. Voilà.

Maintenant, si personne n’a de questions à poser, eh bien, nous nous tairons.

Quelque chose à dire là-bas ? (Mère regarde un disciple) Oh ! lui, il est déjà sur des charbons ardents !

Mère, après avoir réalisé tout cela, on s’abandonne encore au mental inférieur pour chercher la solution.

Après avoir compris, on retombe dans les mêmes errements ?... C’est dommage !

Et quotidiennement.

Quotidiennement ! C’est encore plus dommage ! Et alors, quel remède proposez-vous ?

Je le demande.

Oh ! vous me le demandez ! Moi, il me semblait que quand on a vu les choses comme cela, eh bien, si l’on a une sensibilité, on ne peut plus les admettre telles qu’elles sont. Il faut vraiment être très insensible, quand on s’aperçoit à quel point tout cela est dégradant, pour continuer à l’admettre.

Oui, c’est encore une chose que j’ai remarquée, et qui m’a toujours étonnée. Il m’a toujours paru tout à fait normal, facile, presque élémentaire, d’éliminer de sa conscience et de sa nature, les choses que l’on considère ne pas être acceptables. De la minute où l’on sait, où on les voit telles qu’elles sont, où on n’en veut plus, cela me paraît être tout à fait... enfin d’une simplicité presque enfantine. Mais je me suis aperçue que, dans la plupart des cas — dans la presque totalité des cas —, quand je dis à quelqu’un les choses telles qu’elles sont, que je lui fais le tableau véridique de la condition dans laquelle il se trouve ou de la nature d’un mouvement, de ce qu’il représente, et que, avec force, j’exprime cela pour que, selon moi, il ait instantanément la réaction qui me paraît la réaction normale et qu’il dise : « Ah ! si c’est comme cela, je n’en veux plus », et presque chaque fois, je me trouve en présence de quelque chose qui s’écroule et qui me dit : « Ah ! vous n’êtes pas encourageante ! » J’avoue que, moi, cela me coupe les bras et les jambes. Alors, voir, ça ne suffit pas ? Savoir que les choses ne doivent pas être là, ce n’est pas suffisant ? Cela devrait vous donner cette espèce de ressort intérieur, de force dynamique qui fait qu’on rejette l’erreur de telle façon qu’elle ne peut plus venir !

Mais retomber dans une erreur que l’on sait être une erreur, refaire une faute que l’on a déjà faite et que l’on sait être une faute, cela me paraît fantastique ! Il y a longtemps — enfin, relativement à la mesure humaine —, il y a longtemps que je suis sur la terre, et je ne suis pas encore arrivée à comprendre cela. Cela me paraît... cela me paraît impossible. Les pensées fausses, les impulsions fausses, les mensonges intérieurs, extérieurs, les choses qui sont laides, qui sont basses, tant qu’on les fait ou qu’on les a par ignorance — l’ignorance est dans le monde —, on comprend, on est habitué à le faire ; c’est une chose ignorante, on ne sait pas que cela devrait être autrement. Mais de la minute où la connaissance est là, où la lumière est là, où on a vu la chose telle qu’elle est, comment peut-on recommencer ? Ça, je ne comprends pas !

Alors on est fait de quoi ? On est fait avec des chiffons ? On est fait avec je ne sais pas quoi, de la gélatine ?... On ne peut pas expliquer. Mais il n’y a pas de ressort, il n’y a pas de volonté, il n’y a rien ? Il n’y a pas un dynamisme intérieur ?

On exploite la Grâce !

Ayo ! comme un mollusque !

Mais la Grâce est là, Elle est là toujours, Elle ne demande qu’à aider — on ne La laisse pas faire.

Et rien que ce sentiment : « Oh ! je ne peux pas ! » voilà, ça suffit à L’empêcher de travailler.

Comment accepter l’idée qu’on ne peut pas ? On ne sait pas — ça, on peut ne pas savoir —, mais une fois qu’on sait, c’est fini !

Enfin...




  1. Letters on Yoga - I, p.131
  2. Savitri, p.105
  3. “To be, or not to be, that is the question:
          Whether 'tis nobler in the mind to suffer
          The slings and arrows of outrageous fortune,
          Or to take Arms against a Sea of troubles,
          And by opposing end them: to die, to sleep
          No more; and by a sleep, to say we end
          the heart-ache, and the thousand natural shocks
          that Flesh is heir to? 'Tis a consummation
          devoutly to be wished. To die, to sleep,
          To sleep, perchance to Dream; aye, there's the rub,
          for in that sleep of death, what dreams may come,
          when we have shuffled off this mortal coil,
          must give us pause.”
                ‒ Hamlet, Act III, Scene I
  4. Savitri, p.106
  5. Ibid.
  6. Agenda, 5 August 1961
  7. Ibid.
  8. Agenda, 17 May 1969
  9. Ibid.
  10. Questions and Answers 1956, p.288
  11. The Synthesis of Yoga, p.171, “The Ascent of the Sacrifice – 2: The Works of Love—The Works of Life”
  12. Entretiens 1956, p.322