Loretta reads Mother's Questions and Answers:1956-10-31

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Transcript of:
Mother's Questions and Answers: October 31, 1956
by Loretta, 2018 (1:07:40)
Listen on Auroville Radio →

Loretta reads Mother's Questions and Answers
October 31, 1956
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The questions Mother answers today are on how we deform our own spiritual experiences. First Mother speaks about Divine Love and its continuous descent into matter. And she speaks of man's inability to feel it. She says the power and the intensity of its purity are too strong to be endured by human nature. We can accept Divine Love only when it moves away from its true nature.

Mother taught often about Divine Love. In 1929, in a very early talk, Mother explained that love is a great universal force. It exists by itself. Its movement is free and independent of the objects it manifests in. It manifests in us – and everywhere else – wherever there is an opening. Love is a supremely conscious Power. And consciously it seeks the instruments in which, and through which, it can realize its eternal aim.

Divine Love is the creator of the manifest creation. Its aim is to come full-circle in manifesting Matter. Then the joining of supreme Spirit and manifesting Matter becomes complete.

We think that when we fall in love, or when we love someone, that it is an individual thing. But that is not true. Love is a universal and eternal divine force. And its essence never changes. Any distortions we see, in the love of people who love, or in the expression of love anywhere, come from the imperfections in the people. When love first comes to us, we forget ourselves – we live all that is fine and beautiful. But then our human nature reasserts itself with all its impure demands. We want to control in our own way, instead of letting love control. We start asking for things, instead of just giving. We insist on our own inferior satisfaction, and we soil and distort what at first was pure in its divine essence.

In Savitri Sri Aurobindo writes:

There is a Power within that knows beyond
Our knowings; we are greater than our thoughts,
And sometimes earth unveils that vision here.
To live, to love are signs of infinite things (p.397)

Sri Aurobindo has written this in “The Book of Love”, where Savitri and Satyavan meet and marry. So he's speaking of Divine Love, coming to a bride and groom who will be husband and wife. The work of love joining with matter is in everyone. It's not limited to yogis who are working to purify themselves, or to great souls who are out of the world, untouched by the world.

So here in this part of Savitri, Sri Aurobindo speaks also about what human nature can do to love. He says:

Too far from the Divine, Love seeks his truth
And Life is blind and the instruments deceive
And Powers are there that labour to debase.
Still can the vision come, the joy arrive.
Rare is the cup fit for love’s nectar wine,
As rare the vessel that can hold God’s birth;
A soul made ready through a thousand years
Is the living mould of a supreme Descent. (p.398)

And then, he describes the decent or manifestation of Divine Love into the creation, to realize its aim in Savitri and Satyavan – two human instruments who are capable of receiving it. And he writes:

In these great spirits now incarnate here
Love brought down power out of eternity
To make of life his new undying base.
His passion surged a wave from fathomless deeps;
It leaped to earth from far forgotten heights,
But kept its nature of infinity. (p.397)

Mother said love is a supreme Force which the eternal consciousness sent down from itself, into an obscure and darkened world – that it might bring back the world and its beings to the Divine. The material world, in its darkness and ignorance, had forgotten the Divine. Love came into the darkness; it awakened all that lay there asleep. It whispered, opening the ears that were sealed. And then here it's written in quotation marks – Mother is saying what the Divine Love whispered – she says:

“There is something that is worth waking to, worth living for, and it is love!”[1]

And Mother goes on and says:

“And with the awakening to love there entered into the world the possibility of coming back to the Divine. The creation moves upward through love towards the Divine and in answer there leans downward to meet the creation the Divine Love and Grace. Love cannot exist in its pure beauty, love cannot put on its native power and intense joy of fullness until there is this interchange, this fusion between the earth and the Supreme, this movement of Love from the Divine to the creation and from the creation to the Divine.”[2]

Someone once asked Mother which was greater, love or ecstasy. The Sanskrit word is ananda – also you can say ‘bliss’. Mother said that when it is giving, it is love. When it is receiving, it is ecstasy (or ananda). Both are the same. The Supreme Consciousness that all seekers aspire for is called in Sanskrit Satchitananda: Existence + Consciousness + Ecstasy. These are three aspects of one manifestation of the Divine himself. And we can understand that the Divine is giving himself. And we feel that we are receiving the Divine, in the form of the ecstasy aspect of the goal of all spiritual seeking – Satchitananda (Existence + Consciousness + Ecstasy).

People say that when they experience true love, they are in ecstasy. When our imperfect human nature deforms love's purity, and love degenerates into a vital impulse of taking or wanting – instead of giving – the ecstasy changes to lower experiences.

The more we are able to have Divine Love – to have it in its purity – the more we can love the people in our lives; and never stop loving them.

The second question in today's class also shows how our consciousness deforms what we receive. It comes from something Mother said in her question and answer class on the 17th of October (that's two weeks before this class today). Mother said there that for most people, their spiritual experiences in meditation exist for them only when they can explain the experience to themselves. In that class, Mother gave a good list of the experiences that we could have: a contact with a certain force, or a widening of consciousness, or a communion with an aspect of the Divine, or an opening of our being, or the breaking down of an obstacle, or the crossing over a stage, or opening new doors. In today's class, she gives another illustration to illustrate her point; and we'll see that it has to do with being touched by the supramental force. And then she goes on to explain in some details.

Mother explained in the class of two weeks ago that if people cannot explain their experiences to themselves in so many words, and materialize their experiences in precise thoughts, it is as though the experiences did not exist. She said this need we have for expression – the need we have to translate the experience with our mind so our mind can make sense of it – causes the greater part of the experience to lose its power of action on our individual consciousness. Our spiritual experience does not stay, because we believe it does not have a sufficiently tangible power, unless we can describe it.

She says that the experience itself is always on a much higher plane than the explanation that we give it. The explanation and the expression are always a coming down. So in our class today, which is filled with ashramites who do not want to lose their spiritual expression – someone has come with a question. And he asks Mother, “what should we do with the experience since we should not try to express it?” They want to know what happens if there is an experience without the power to express it. And Mother says again it is a case where our experience comes first, and it transcends by far the formulation we give it in our mind. Just as Divine Love affects us more when our outer being does not grab it and use it for its own ends, all our other spiritual experiences will last longer when we learn how to experience them without the habits of our outer nature moving in and taking over.

And Mother also explains something that's really very important, although she just says it in one sentence. She says if we are keeping an insincerity of any kind in our being, in our mind or in our vital, then the experience is completely falsified and deformed. And we've heard Mother teach that the one thing that will carry us though everything is sincerity. Sincerity is the safeguard; sincerity is the goal; sincerity is the path.

And so again, if we're keeping an insincerity of any kind in our being, in our mind or in our vital, then our spiritual experience is deformed and falsified.

Fortunately for us, since we all keep insincerities in our being – and insincerities that we've not even found yet, much less worked on or tried to reject – Mother does give the assurance that we have received something we need from our experience. It comes to us before the experience reaches our outer being, and our mind starts working. When that happens, she says we distance ourselves from our inner experience, and a kind of objectivization occurs. Our mind observes and translates our experience in its own surface way. We call this ‘understanding’. And this is what gives us the impression that we are having an experience. But all we have done is cut it down to the limits of our habitual mental, vital and physical functions. Mother says our experience is made to shrink down to the same size as our understanding.

Sri Aurobindo and Mother teach that the way that our mind works is to cut the information it receives into small, manageable pieces. And then the mind's nature is to believe that each piece is the totality, the all. So it's no wonder that we limit our experiences when we try to understand them for ourselves.

In this class, Mother goes into some detail about the whole process that we undergo. Fortunately for us, she does say that probably the utmost effect of the experience is produced before we begin to give it a comprehensible form. This is certainly a good reason not to allow our mind to grab the experience and to start working on it. Also very fortunately for us, she says that it should be possible to live an experience for hours and for days without feeling the need to formulate it to ourselves. She says when we can do that, we get the full benefit from it. And she tells us that we can convince our mind to be quiet, and let the experience develop fully, without wanting to know what it is. Then she actually gives something that we can say to our mind, to tell it not to interfere in our experience.

All spiritual practices speak of quieting the mind. No matter what practice we are engaged in, we are told: we must quiet our mind. And anyone who has tried to do it knows how difficult it is. But it is necessary.

In the book The Message of the Gita, where Sri Aurobindo interprets the Bhagavad Gita, Sri Aurobindo says:

“The liberated man has the complete and total knowledge, kṛtsnavid, and does all works without any of the restrictions made by the mind, kṛtsna-karma-kṛt, according to the force and freedom and infinite power of the divine will within him.”[3]

The original tape-recording of the class will play after the English translation. Even if you don't speak French, or understand French, it's really good to hear Mother's voice. Her real wish to give us good information comes through her voice. It comes through the way she speaks. She's working hard to help us – and we can receive that. It is a language beyond spoken language.

Mother's a really good actress, too. She puts on a couple of voices. She uses a voice to convey how stupid our mind is, when it wakes up and asks us what's happened. And she puts on another voice when she tells us what to say to our mind. They're worth listening to, even if you don't know what the words mean. These are near the very end of the recording; they're at the last minutes of the class. On the computer, and the bottom of the screen, there's a bar with something that's moving as the class proceeds. And you can take your cursor and advance it, until you see that there's very little left; and you can see the numbers at the end, and it will show about three-and-a-half minutes left. And then you can hear what Mother says. (And really, you can't miss it.)

It's October 31st, 1956. We're in the Playground; Mother is sitting in her chair in front of the map of India. She has just finished reading her translation of Sri Aurobindo's Synthesis of Yoga. And she begins by asking a child – and you know it's a child because of the way she's speaking: very softly and tenderly. She says, “Do you have a question to ask? You? Hmm?” But the child doesn't ask a question. And then she says to the whole group: “Don't count on the questions I always bring with me. I haven't brought them.” (People write their questions down, and usually Mother comes with a lot of written questions.) And so an ashramite speaks up, and he says...

31 October 1956 [4]

Mother, someone has asked me to request you to explain one of your sentences. You have said somewhere that one must become divine before one can bear the pressure of Divine Love. It is in the “Diary”, [in English].

Oh! you are [translating] it a little freely!

Well, what does he want to know?

He is asking whether man must first become divine before Love can spread over the earth.

I don’t think this is what is meant.

[long silence]

Surely what you mean is that Divine Love cannot manifest until man becomes divine. Is that what you mean?

(Another ashramite:) That is what we understand.

Oh! that’s how you understand it!... But I don’t think this is what is meant.

First of all, we are going to take the historical fact, if there is one. That is to say, through the action of the forces of separation, Consciousness became inconscience and matter was created such as it is, on a basis of inconscience so total that no contact seemed possible between the Origin and what was created. And this total inconscience made a direct descent necessary, without passing through the intermediate regions, a direct descent of the divine Consciousness in its form of Love. And it is this descent of Divine Love into matter, penetrating it and adding a new element to its composition, which has made possible the ascent, slow for us, but an uninterrupted ascent, from inconscience to consciousness and from darkness to light. Therefore, one cannot say that Love can manifest only when the creation becomes divine, for it is on the contrary because of its manifestation that creation can become divine once again.

What I said there has nothing to do with this.

I was speaking not of the world in general but of human consciousness in particular; and certainly, I was alluding to the fact that this Divine Love which animates all things, penetrates all, upbears all and leads all towards progress and an ascent to the Divine, is not felt, not perceived by the human consciousness, and that even to the extent the human being does perceive it, he finds it difficult to bear — not only to contain it, but be able to tolerate it, I might say, for its power in its purity, its intensity in its purity, are of too strong a kind to be endured by human nature. It is only when it is diluted, deformed, attenuated and obscured, so to say, that it becomes acceptable to human nature. It is only when it moves away from its true nature and essential quality that man accepts it, and even (smiling) approves of it and glorifies it. This means that it must already be quite warped in order to be accepted by the human consciousness. And to accept it, bear it and receive it in its plenitude and purity, the human consciousness must become divine.

This was what I meant, not anything else. I was stating that a human being, unless he raises himself to the divine heights, is incapable of receiving, appreciating and knowing what divine Love is. Love must cease to be divine to be accepted by man.

But that is a phenomenon of the outer, superficial consciousness; it doesn’t prevent Love in its form of Grace from being at work everywhere and always, and from doing its work in an unknown but constant way, to put it thus; and I think, in fact, that it never works so well as when it is not known... for even the so-called human understanding is already a deformation.

That is the meaning of the sentence, and nothing else. I was not speaking of a cosmic phenomenon.

Mother, you said, on one of these Wednesdays: “The experience begins for you only when you can describe it. Well, when you are able to describe it, the greater part of its intensity and its capacity for action for the inner and outer transformation has already evaporated.”

Talk of 17 October 1956


So what should be done with the experience? If there is an experience without the power to express it, what happens?

There too, what I meant was that the experience precedes and transcends by far the formulation you give it in your mind. The experience comes before, often long before the capacity to formulate it. The experience has a fullness, a force, a power of direct action on the nature, which is immediate, instantaneous. Let us take as an example that in certain circumstances or by an exceptional grace you are suddenly put into contact with a supramental light, power or consciousness. It is like an abrupt opening in your closed shell, like a rent in that opaque envelope which separates you from the Truth, and the contact is established. Immediately this force, this consciousness, this light acts, even on your physical cells; it acts in the mind, in the vital, in the body, changes the vibrations, organises the substance and begins its work of transformation. You are under the impact of this sudden contact and action; for you it is a sort of indescribable, inexpressible state which takes hold of you, you haven’t any clear, precise, definite idea of it, it is... “something that happens”. It may give you the impression of being wonderful or tremendous, but it is inexpressible and incomprehensible for you. That is the experience in its essence and its true power.

Gradually, as the action is prolonged and the outer being begins to assimilate this action, there awakens a capacity of observation, first in the mental consciousness, and a kind of objectivisation occurs: something in the mind looks on, observes and translates in its own way. This is what you call understanding, and this is what gives you the impression (smiling) that you are having an experience. But that is already considerably diminished in comparison with the experience itself, it is a transcription adapted to your mental, vital and physical dimension, that is, something that is shrunken, hardened — and it gives you at the same time the impression that it is growing clearer; that is to say, it has become as limited as your understanding.

That is a phenomenon which always occurs even in the best cases. I am not speaking of those instances where this power of experience is absorbed by the unconsciousness of your being and expressed by a more and more unconscious movement; I am speaking of the case in which your mind is clear, your aspiration clear, and where you have already advanced quite considerably on the path.... And even when your mind begins to be transformed, when it is used to receiving this Light, when it can be penetrated by it, is sufficiently receptive to absorb it, the moment it wants to express it in a way understandable to the human consciousness — I don’t mean the ordinary consciousness but even the enlightened human consciousness — the moment it wants to formulate, to make it precise and understandable, it reduces, diminishes, limits — it attenuates, weakens, blurs the experience, even granting that it is pure enough not to falsify it. For if, anywhere in the being, in the mind or the vital, there is some insincerity which is tolerated, well, then the experience is completely falsified and deformed. But I am speaking of the best instances, where the being is sincere, under control, and where it functions most favourably: the formulation in words which are understandable by the human mind is necessarily, inevitably, a restriction, a diminution of the power of action of the experience. When you can tell yourself clearly and consciously: “This and that and the other happened”, when you can describe the phenomenon comprehensibly, it has already lost some of its power of action, its intensity, its truth and force. But this does not mean that the intensity, the power of action and the force were not there — they were there, and probably in the best cases the utmost effect of the experience is produced before you begin to give it a comprehensible form.

I am speaking here of the best cases. I am not speaking of the innumerable cases of those who begin to have an experience and whose mind becomes curious, wakes up and says, “Oh! what is happening?” Then everything vanishes. Or maybe one catches the deformed tail of something which has lost all its force and all its reality.... The first thing to do is to teach your mind not to stir: “Above all, don’t move! Above all, don’t move, let the thing develop fully without wanting to know what is happening; don’t be stupid, keep quiet, be still, and wait. Your turn will always come too soon, never too late.” It should be possible to live an experience for hours and for days together without feeling the need to formulate it to yourself. When one does that, one gets the full benefit from it. Then it works, it churns the nature, it transforms the cells — it begins its real work of transformation. But as soon as you begin to look and to understand and to formulate, it is already something that belongs to the past.

There we are.

Le 31 octobre 1956 [5]

Mère, quelqu’un m’a demandé de vous prier d’expliquer l’une de vos phrases. Vous avez dit quelque part qu’il faut que l’on devienne le Divin d’abord, avant que l’on puisse supporter la pression de l’Amour divin. C’est en anglais dans le « Diary ».

Oh ! vous traduisez librement !

(Un disciple traduit à haute voix) « On doit être soimême divin avant de pouvoir supporter la pression de l’Amour divin. »

Alors, qu’est‑ce que l’on demande ?

On demande s’il faut que l’homme devienne divin d’abord, avant que l’Amour se répande sur la terre ?

Je ne crois pas que ce soit cela que cela veut dire. Certainement vous voulez dire que l’Amour divin ne peut se manifester que quand l’homme sera divin ? Est‑ce cela que vous voulez dire ?

C’est cela que l’on comprend.

Oh ! c’est comme cela qu’on comprend !... Mais je ne crois pas que ce soit cela que cela veut dire.

D’abord, nous allons prendre le fait historique, s’il y en a. C’est-à-dire que, par suite de l’action des forces de séparation, la Conscience est devenue inconscience et que la matière a été créée telle qu’elle est, sur une base d’inconscience si totale qu’aucun contact ne paraissait possible entre l’Origine et ce qui était créé. Et c’est cette inconscience si totale qui a rendu nécessaire une descente directe, sans passer par les régions intermédiaires, de la Conscience divine sous sa forme d’Amour. Et c’est cette descente de l’Amour divin dans la matière, la pénétrant et ajoutant un élément nouveau à sa composition, qui a permis l’ascension, lente pour nous, mais l’ascension ininterrompue, de l’inconscience vers la conscience et de l’obscurité vers la lumière. Par conséquent, on ne peut pas dire que l’Amour ne peut se manifester que lorsque la création devient divine, parce que c’est au contraire à cause de sa manifestation que la création est capable de redevenir divine.

Ce que j’ai dit là ne concernait pas cela.

Je parlais non pas du monde en général, mais de la conscience humaine en particulier ; et certainement, je faisais allusion au fait que cet Amour divin qui anime tout, pénètre tout, supporte tout et mène tout vers le progrès et l’ascension vers le Divin n’est pas senti, n’est pas perçu par la conscience humaine et que, même dans la mesure où l’être humain le perçoit, il a de la difficulté à le supporter ; non seulement à le contenir, mais à pouvoir le tolérer, je pourrais dire, parce que sa puissance dans sa pureté, son intensité dans sa pureté sont d’une qualité trop forte pour être supportées par la nature humaine. Ce n’est qu’en le diluant, le déformant, l’atténuant et l’obscurcissant pour ainsi dire, qu’il devient acceptable à la nature humaine. Ce n’est que lorsqu’il s’éloigne de sa nature vraie et de sa qualité essentielle, que l’homme l’admet, et d’ailleurs (souriant) l’approuve et le glorifie. C’est-à-dire qu’il faut qu’il soit déjà très dévoyé pour être admis par la conscience humaine. Et pour que la conscience humaine l’accepte, le tolère et le reçoive dans sa plénitude et sa pureté, il faut qu’elle devienne divine.

C’était cela que je voulais dire, ce n’était pas autre chose. J’affirmais qu’un être humain, à moins qu’il ne s’élève jusqu’aux hauteurs divines, est incapable de recevoir, d’apprécier et de connaître ce qu’est l’Amour divin. Il faut que l’Amour cesse d’être divin pour être admis par l’homme.

Mais cela, c’est un phénomène de conscience extérieur, superficiel ; cela n’empêche pas que l’Amour sous sa forme de Grâce soit à l’oeuvre partout et toujours et qu’il fasse son travail d’une façon pour ainsi dire inconnue, mais constante ; et je pense, en effet, qu’il ne travaille jamais si bien que quand il n’est pas connu... parce que même la soi-disant compréhension humaine est déjà une déformation.

Cela, c’est le sens de la phrase, et pas autre chose. Je ne parlais pas d’un phénomène cosmique.

Mère, vous avez dit, l’un des mercredis : « L’expérience ne commence pour vous que quand vous pouvez la décrire ; eh bien, quand vous pouvez la décrire, la majeure partie de son intensité et de sa capacité d’action pour la transformation intérieure et extérieure est déjà évaporée. »

(Entretien du 17 octobre 1956)

Et alors... ?

Alors, qu’est‑ce qu’il faut faire avec l’expérience ? S’il y a une expérience sans qu’on puisse l’exprimer, qu’est‑ce qui arrive ?

Encore là, ce que je voulais dire, c’est que l’expérience précède et dépasse de beaucoup la formulation que vous en faites dans votre esprit. L’expérience précède, souvent de beaucoup, la capacité de la formuler. L’expérience a une plénitude, une force, une puissance d’action directe sur la nature, qui est immédiate, instantanée. Mettons par exemple que, dans des circonstances données, ou par une grâce exceptionnelle, vous ayez été tout d’un coup mis en contact avec une lumière, une puissance ou une conscience supramentales. C’est comme une brusque ouverture dans votre carapace fermée, comme une déchirure dans cette enveloppe opaque qui vous sépare de la Vérité, et le contact a été établi. Immédiatement cette force, cette conscience, cette lumière agit, même sur vos cellules physiques ; elle agit dans le mental, elle agit dans le vital, elle agit dans le corps, change les vibrations, organise la substance et commence son travail de transformation. Vous êtes sous le choc de ce contact subit et de cette action ; pour vous, c’est une sorte d’état indescriptible, inexprimable, qui vous saisit et dont vous n’avez aucune notion claire, précise, définie, c’est... « quelque chose qui se passe ». Cela peut vous donner l’impression d’être merveilleux ou formidable, mais pour vous c’est inexprimable et incompréhensible. Cela, c’est l’expérience dans son essence et dans sa puissance véritable.

Petit à petit, à mesure que l’action se prolonge et que l’être extérieur commence à assimiler cette action, il y a une capacité d’observation qui s’éveille, d’abord dans la conscience mentale, et une sorte d’objectivation se produit : quelque chose dans le mental regarde, observe et traduit à sa manière. C’est cela que vous appelez comprendre, et c’est cela qui vous donne l’impression (souriant) que vous avez une expérience. Mais cela, c’est déjà une diminution considérable par rapport à l’expérience elle-même, c’est une transcription à l’usage de votre dimension mentale, vitale et physique, c’est-à-dire quelque chose qui se rétrécit, se racornit et vous donne en même temps, à vous, l’impression que cela se clarifie, c’est-à-dire que c’est devenu à la mesure de votre compréhension.

Cela, c’est un phénomène qui se produit toujours et dans les meilleurs cas. Je ne parle pas des cas où cette puissance de l’expérience est absorbée par l’inconscience de votre être et se traduit par un mouvement de plus en plus inconscient ; je parle du cas où votre mental est clair, votre aspiration est claire et où vous avez déjà avancé assez considérablement sur le chemin... Et même quand votre mental commence à être transformé, quand il a l’habitude de recevoir cette Lumière, qu’il peut en être pénétré, qu’il est assez réceptif pour l’absorber, de la minute où il veut traduire de façon compréhensible à la conscience humaine (je ne veux pas dire la conscience ordinaire, mais même la conscience humaine éclairée), de la minute où il veut formuler, préciser, rendre compréhensible, il réduit, il amoindrit, il limite — il atténue, affaiblit, estompe l’expérience, en admettant qu’il soit assez pur pour ne pas la falsifier. Parce que s’il y a n’importe où dans l’être, dans le mental ou dans le vital, une insincérité quelconque qui est tolérée, eh bien, l’expérience alors se falsifie et se déforme complètement. Mais je parle des cas les meilleurs, où l’être est sincère, sous contrôle, et où il fonctionne de la façon la plus favorable : la formulation en mots compréhensibles à l’esprit humain est néces-saire-ment, forcément une restriction, une diminution du pouvoir d’action de l’expérience. Quand vous pouvez vous dire d’une façon claire et consciente : « Ceci et cela et ça encore s’est passé », quand vous pouvez décrire d’une façon compréhensible le phénomène, déjà il a perdu de sa puissance d’action, de son intensité, de sa vérité et de sa force. Mais cela ne veut pas dire que l’intensité, le pouvoir d’action et la force n’étaient pas là — ils étaient là, et probablement, dans les meilleurs cas, l’effet maximum de l’expérience se produit avant que vous ne commenciez à lui donner une forme compréhensible.

Je parle là des cas les meilleurs. Je ne parle pas des cas innombrables de ceux qui commencent à avoir une expérience et dont le mental devient curieux, s’éveille et dit : « Oh ! qu’est‑ce qui se passe ? » Alors tout s’évanouit. Ou bien on attrape une queue déformée de quelque chose qui a perdu toute sa force et toute sa réalité... La première chose à faire, c’est d’apprendre à votre mental à ne pas bouger : « Surtout ne bouge pas ! Surtout ne bouge pas, laisse la chose se développer pleinement sans vouloir savoir ce qui se passe ; ne fais pas l’imbécile, reste tranquille, immobile et attends. Ton tour viendra toujours trop tôt, jamais trop tard. » Il faudrait pouvoir vivre une expérience pendant des heures et des jours sans sentir le besoin de se la formuler. Quand on fait cela, alors on en a le plein profit. Alors cela travaille, ça baratte la nature, ça transforme les cellules — cela commence son vrai travail de transformation. Mais dès que vous commencez à voir et à comprendre et à formuler, c’est déjà quelque chose qui appartient au passé.


  1. Questions and Answers 1929-1931, p.74
  2. Ibid.
  3. Essays on the Gita, p.460, “The Fullness of Spiritual Action”
  4. Questions and Answers 1956, p.339
  5. Entretiens 1956, p.377