Loretta reads Mother's Questions and Answers:1957-01-02

Transcript of:

Mother's Questions and Answers: January 2, 1957

by Loretta, 2018 (1:16:37)

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Mother's Questions and Answers

One of the younger students asks the first question in Mother's class today. We hear the voice of a boy, he says: “Sweet Mother, can one go out of Time and Space?” And Mother says, “Yes, one can, but it doesn't do much.” Mother's answer makes it clear that two aspects of the subtle levels of our universe are time and space. So in order to get out of time and space, one has to get out of everything, and return to the unmanifest, to the Supreme Origin. And when we do that, we don't even remember where we've been.

Mother says that time and space are part of the objectivization of our cosmos. Time and space come from the Supreme putting himself out to be physical matter. So if you want to have the realization of being outside time and space, you must return to the Supreme Unmanifested All, far beyond – far beyond – even the most subtle forms of consciousness.

Science is always working to realize time – or as they might say, to discover what time is. And science is always trying to do the same with space. Higher mathematics are doing it also. And sometimes they make statements that help us to see that they're getting closer to realizing that the Supreme is the real source of time and space.

People doing yoga usually don't speak about wanting to have the realization of time, or the realization of space. Usually people are trying to get past all that, to the very end, to realize the Supreme – or perhaps one should say, to the very beginning. Because as Mother says, time and space manifested out of the one Supreme.

It would be interesting to realize time, and to realize space. Maybe sincere yoga practice would get to the answer of what time is, more quickly and more easily than scientific investigation or mathematical formulas. Perhaps space also would be more easy to realize for the yogi than for the scientist. Because it looks like the great yogis and masters down the ages have realized time and space. There are many cherished stories of yogis materializing in front of their disciples, in real physical bodies. Even materializing in front of two different disciples in two different places at the same time. And there are also stories of great yogis who remain in the earth-atmosphere for centuries, and take forms from time to time. So perhaps we could say that they also realized physical matter as well.

This class takes place just after the new year. A student asks Mother to explain her New Year's message. And Mother's New Year message for 1957 was:

“A Power greater than that of Evil can alone win the victory.
         It is not a crucified but a glorified body that will save the world.”

Mother explains her message by telling the story of how the message came to her, when she was reading a brochure for a photograph exhibition called “The Family of Man”. While she was reading it, she had a dream that the “Family of Man” exhibition would come to Pondicherry, and the Ashram could show it. She wanted to add something at the end of the exhibition, to help the exhibition achieve its purpose. And the purpose was to awaken the true sense of brotherhood in man, and to prevent a possible war.

Mother said that she knew right away what kind of photographs and quotations should be added to the exhibition. Mother's dream of having the exhibition, “The Family of Man”, in the Ashram, came true in 1972. It was in the Ashram exhibition hall on the seafront in 1972, the same year that I came to the Ashram.

1972 was Sri Aurobindo's hundredth birthday year. And at that time the Ashram was full of people. Thousands came to the Ashram, because 1972 was Sri Aurobindo's centenary year. Therefore a very large number of people had the opportunity to see the exhibition at that time.

I had seen the exhibition before, in the 1960s, in Los Angeles. And I was really surprised to see it again, here, in the Ashram.

I still remember some of the photographs, especially the one on the front of their brochure – the same brochure that Mother spoke about in 1957. It's a photo of a young Peruvian boy playing his flute, in the high Andes mountains of South America.

“The Family of Man” opened at the Museum of Modern Art in New York in January of 1955. Mother already knew something about it (although she doesn't say it – you have to presume that). Because she tells the class that there was a woman reporter whom she met, who put all the quotations in the exhibition.

After the exhibition opened in 1955, it toured the world, and it was shown in many, many different countries. It's been called the most successful exhibition of photography ever assembled. You can find a lot of information about it on the internet, and you can see it on the internet.

The internet information says that it toured the world until 1962, and that it was seen by more people than any other photo exhibition. But it could not have stopped touring in 1962, because I saw it in Pondicherry ten years later. The book of the photographs has never been out of print. You can still buy it today.

Mother wanted to help this exhibition do its job. And Mother and Sri Aurobindo worked for brotherhood among men and world peace on the subtle planes. There are extraordinary stories about what they did during World War II – how hard they worked to make sure that the forces Hitler was bringing into the world would not come, could not be successful.

And we know from things Mother said in the Agenda that she never stopped her occult activities for man's progress all over the world. It could be possible that the great popularity of “The Family of Man” was due to some occult action on Mother's part, that she did put some force there to help it succeed.

Mother told that class that when she was thinking about what to add to the “Family of Man” exhibition, at that moment the sentence came to her which she saw was to be her New Year message. She said that her underlying purpose was to help man's goodwill all over the world, to make progress. And when she had asked “what is the best goodwill in the world?”, there she was a little later, with this brochure in her hand.

And she says, “It is neither sacrifice nor renunciation nor weakness which can bring the victory” over misery, and corruption, and falsehood of the world. “It is only Delight”, a delight which is a power, an endurance, a supreme courage.

Sri Aurobindo's aphorism which Mother reads today at the beginning of the class, says that the origin, the creator, and the creation are only Delight. He uses the word ‘delight’ eight times, always showing that being itself is delight.

Mother says the only way to conquer all these things that she's detailed, is to realize delight that is the supramental force that they brought, and that mankind is now striving to have. We have to become that delight, here. If we escape into the Supreme, we become the Origin. Mother pointed out that the idea of leaving the physical material world, and escaping from it because it is ugly, undesirable, and a falsehood, exists in all religions and all countries. But it's not a good thing to do. Because if you escape from the concrete reality, to seek a distant and abstract reality, you leave the whole field of concrete realization at the disposal of the adverse forces.

Mother explained that what is necessary now, is to be receptive on our physical plane to the action of the supramental force. On our plane, where we are, in our physical bodies. Then things will progress more quickly. The supramental force is the spiritual force which is capable of transforming both the consciousness and the material world.

After Mother speaks of this, a student asks Mother whether the force would act through individual effort, or would it act independently of our efforts. Mother explains that it will create our individual effort. It will make use of our individual effort. And it will also act independently. This is the power which is our individual effort, as the evolution moves forward. This is why Sri Aurobindo and Mother always say that everything will go faster the more man cooperates.

We have the original French tape-recording of Mother's class today. It will play after the English translation.

It's January 2, 1957. We're in Mother's Wednesday class; everyone is waiting, Mother is about to read. And then she reads...

2 January 1957

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“If Brahman were only an impersonal abstraction eternally contradicting the apparent fact of our concrete existence, cessation would be the right end of the matter; but love and delight and self-awareness have also to be reckoned.

The universe is not merely a mathematical formula for working out the relation of certain mental abstractions called numbers and principles to arrive in the end at a zero or a void unit, neither is it merely a physical operation embodying a certain equation of forces. It is the delight of a Self-lover, the play of a Child, the endless self-multiplication of a Poet intoxicated with the rapture of His own power of endless creation.

We may speak of the Supreme as if He were a mathematician working out a cosmic sum in numbers or a thinker resolving by experiment a problem in relations of principles and the balance of forces: but also we should speak of Him as if He were a lover, a musician of universal and particular harmonies, a child, a poet. The side of thought is not enough; the side of delight too must be entirely grasped: Ideas, Forces, Existences, Principles are hollow moulds unless they are filled with the breath of God’s delight.

These things are images, but all is an image. Abstractions give us the pure conception of God’s truths; images give us their living reality.

If Idea embracing Force begot the worlds, Delight of Being begot the Idea. Because the Infinite conceived an innumerable delight in itself, therefore worlds and universes came into existence.

Consciousness of being and Delight of being are the first parents. Also, they are the last transcendences. Unconsciousness is only an intermediate swoon of the conscious or its obscure sleep; pain and self-extinction are only delight of being running away from itself in order to find itself elsewhere or otherwise.

Delight of being is not limited in Time; it is without end or beginning. God comes out from one form of things only to enter into another.

What is God after all? An eternal child playing an eternal game in an eternal garden.”

Sri Aurobindo, “Thoughts and Glimpses”

[A young boy:] Sweet Mother, can one go out of Time and Space?

If one goes out of the manifestation.

It is the fact of objectivisation, of manifestation which has created time and space. To go out of it one must return to the origin, that is, go out of the manifestation. Otherwise from the very first objectivisation time and space were created.

There is a feeling or a perception or an experience of eternity and infinity in which one has the impression of going out of time and space.... It is only an impression.

One must pass beyond all forms, even the most subtle forms of consciousness, far beyond the forms of thought, the forms of consciousness, to be able to have this impression of being outside space and time. This is what generally happens to people who enter into samadhi — the true samadhi — and when they come back to their normal consciousness, they don’t remember anything, for, in fact, there was nothing they could remember. This is what Sri Aurobindo says here: If Brahman were only an impersonal abstraction, the one reasonable end would be annihilation. For it is obvious that if one goes out of time and space, all separate existence automatically ceases.

There, now. So one can, without much result!

Is that all? Have you tried to go out of time and space?

(The child shakes his head vigorously.)

[An older boy:] Mother will you explain the New Year Message? What is the meaning of: “It is not a crucified but a glorified body that will save the world?”

I am going to tell you something, you will understand.

One day, I don’t know when exactly, I suddenly remembered that I had to give a message for the year. Usually these messages reveal what is going to happen during the year, and as I had nothing to say, for certain reasons, I asked myself, or rather I asked whether I might receive a clear indication of what was to be said. I asked exactly this: what was the best state in the world, and the thing which could help these people or this state of consciousness to draw a little closer to the truth?

What was the best state?

A few hours later I had a booklet in my hands which had come from America and had been published as a kind of account of a photographic exhibition entitled “The Family of Man”. There were quotations in this booklet and the reproduction of a number of photographs, classified according to the subject, and all for the purpose of trying to awaken the true sense of fraternity in men. The whole thing represented a sort of effort — immense, pathetic — to prevent a possible war. The quotations had been chosen by a woman-reporter who had come here and whom I had seen. And so, all this came expressing in a really touching way, the best human will which can manifest on earth at present, from the collective point of view. I am not saying that some individuals have not risen much higher and understand much better, but they are individual cases and not a collective attempt to do something for humanity. I was moved.

And then I came to the end of their booklet and to the remedy they in their ignorant goodwill suggested to prevent men from killing one another.... It was so poor, so weak, so ignorant, so ineffective, that I was truly moved and — I had a dream, that this exhibition would come here, to Pondicherry, that we could show it and add a concluding fascicule to their booklet in which the true remedy would be revealed to them. And all that took shape very concretely, with the kind of photographs which would be necessary, the quotations that should be put, and then, quite decisively, like something welling up from the depths of consciousness, came this sentence. I wrote it down, and as soon as it was written I said to myself: “Why, this is my message.” And it was decided it would be this. So there it is.

This means that it is just the thing which can make the goodwill of mankind, the best being expressed on earth today, progress. It has taken a rather special form because this goodwill came from a Christian country and naturally there was quite a special Christian influence, but this is an attitude which is found everywhere in the world, differently expressed according to the country and the religion, and it was as a reaction against the ignorance of this attitude that I wrote this. Naturally, there is the same idea in India, this idea of the complete renunciation of all physical reality, the profound contempt for the material world which is considered an illusion and a falsehood, that leaves, as Sri Aurobindo used to say, the field free to the sovereign sway of the adverse forces. If you escape from the concrete reality to seek a distant and abstract one, you leave the whole field of concrete realisation at the full disposal of the adverse forces — which have taken hold of it and more or less govern it now — in order to go away yourself to realise what Sri Aurobindo calls here a zero or a void unit — to become the sovereign of a nought. It is the return into Nirvana. This idea is everywhere in the world but expresses itself in different forms.

Because until now evil has been opposed by weakness, by a spiritual force without any power for transformation in the material world, this tremendous effort of goodwill has ended only in deplorable failure and left the world in the same state of misery and corruption and falsehood. It is on the same plane as the one where the adverse forces are ruling that one must have a greater power than theirs, a power which can conquer them totally in that very domain. To put it otherwise, a spiritual force which would be capable of transforming both the consciousness and the material world. This force is the supramental force. What is necessary is to be receptive to its action on the physical plane, and not to run away into a distant Nirvana leaving the enemy with full power over what one abandons.

It is neither sacrifice nor renunciation nor weakness which can bring the victory. It is only Delight, a delight which is strength, endurance, supreme courage. The delight brought by the supramental force. It is much more difficult than giving everything up and running away, it demands an infinitely greater heroism — but that is the only way to conquer.

Nothing else? I have some questions here, but now it is rather late.

Mother, this new force which is going to act, will it act through individual effort or independently of it?

Why this opposition? It acts independently of all individual effort, as if automatically in the world, but it creates individual effort and makes use of it. Individual effort is one of its means of action, and perhaps the most powerful. If one thinks that individual effort is due to the individual, it is an illusion, but if the individual under the pretext that there is a universal action independent of himself refuses to make an individual effort, he refuses to give his collaboration. The Force wants to use, and does in fact use individual effort as one of the most powerful means at its disposal. It is the Force itself, it is this Power which is your individual effort.

And so, you see, the first movement of vital self-conceit when it is told, “You don’t exist in yourself”, naturally it says, “All right, I won’t do anything any more! I am not the one who works, so I won’t work any longer” and “Very good, the Divine can do everything, it is his business, I won’t stir any more. If the credit does not go to me” — it comes to that — “I won’t do anything any more.” Well! But indeed there’s no word for such things. This is something I constantly hear, it is simply a way of venting one’s offended self-conceit, that’s all. But the true reaction, the pure reaction is an enthusiastic impulse of collaboration, to play the game with all the energy, the willpower at the disposal of one’s consciousness, in the state one is in, with the feeling of being supported, carried by something infinitely greater than oneself, which makes no mistakes, something which protects you and at the same time gives you all the necessary strength and uses you as the best instrument. And one feels that, and one feels one is working in security, that one can no longer make any mistakes, that what one does is done with the utmost result and — in delight. That is the true movement; to feel that one’s will is intensified to the utmost because it is no longer a tiny little microscopic person in infinity but an infinite universal Power which makes you act: the Force of Truth. This is the only true reaction.

The other one — miserable. “Ah! I am not the one who is doing things, ah! it is not my will being expressed, ah! it is not my power that is working... so I lie down flat, stretch myself out in inert passivity and I won’t move.” “Very well, then,” one tells the Divine, “do whatever you like, I don’t exist any longer.” That is poor indeed! There.

Le 2 janvier 1957

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La Joie d’Être

« Si le Brahman n’était qu’une abstraction impersonnelle, contredisant éternellement le fait apparent de notre existence concrète, l’annihilation serait la juste fin de l’affaire ; mais l’amour, la joie et la conscience de soi ont aussi leur place.

L’univers n’est pas seulement une formule mathématique destinée à élaborer la relation de certaines abstractions mentales appelées nombres et principes, pour aboutir finalement à un zéro ou à une unité vide ; ce n’est pas davantage une simple opération physique exprimant une certaine équation de forces. C’est la joie d’un Dieu amoureux de lui-même, le jeu d’un Enfant, l’inépuisable multiplication de soi d’un Poète enivré par l’extase de son propre pouvoir de création sans fin.

Nous pouvons parler du Suprême comme d’un mathématicien traduisant en nombres un calcul cosmique, ou comme d’un penseur qui résoud par expérimentation un problème de relation de principes et d’équilibre de forces. Mais nous devrions aussi parler de Lui comme de l’amant, du musicien des harmonies particulières et universelles, comme de l’enfant, du poète. Il ne suffit pas de comprendre son aspect de pensée ; il faut encore saisir entièrement son aspect de joie. Les idées, les forces, les existences, les principes sont des moules creux, à moins qu’ils ne soient remplis du souffle de la joie de Dieu.

Ces choses sont des images, mais tout est image. Les abstractions nous donnent la pure conception des vérités de Dieu ; les images nous donnent leur réalité vivante. « Si l’Idée embrassant la Force engendra les mondes, la Joie d’Être engendra l’Idée. C’est parce que l’Infini conçut en lui-même une innombrable joie que les mondes et les univers prirent naissance.

La conscience d’être et la joie d’être sont les premiers parents. Elles sont aussi les ultimes transcendances. L’inconscience n’est qu’un intervalle d’évanouissement de la conscience ou son obscur sommeil ; la douleur et l’extinction de soi ne sont que la joie d’être se fuyant elle-même afin de se retrouver ailleurs ou autrement.

La joie d’être n’est pas limitée dans le temps ; elle est sans fin ni commencement. Dieu ne sort d’une forme que pour entrer dans une autre.

Après tout, qu’est Dieu ? Un éternel enfant jouant un jeu éternel dans un éternel jardin. »

Sri Aurobindo, Aperçus et Pensées

Douce Mère, est‑ce que l’on peut sortir du temps et de l’espace ?

Si l’on sort de la manifestation.

C’est le fait de l’objectivation, de la manifestation qui a créé le temps et l’espace. Pour en sortir, il faut retourner à l’origine, c’est-à-dire sortir de la manifestation. Autrement, dès la première objectivation, le temps et l’espace ont été créés.

Il y a un sentiment, ou une perception, ou une expérience d’éternité et d’infini, dans laquelle on a l’impression de sortir du temps et de l’espace... C’est seulement une impression.

Il faut passer par-delà toutes les formes, même les formes de conscience les plus subtiles, très au-delà des formes de pensée, des formes de conscience, pour pouvoir avoir cette impression d’être en dehors de l’espace et du temps. C’est généralement ce qui se produit pour les gens qui entrent en samâdhi (le vrai samâdhi), et quand ils reviennent à leur conscience normale, ils ne se souviennent de rien, parce que, en fait, il n’y avait rien dont ils puissent se souvenir. C’est ce que Sri Aurobindo dit ici : si le Brahman n’était qu’une abstraction impersonnelle, alors la seule fin raisonnable serait l’annihilation. Parce qu’il est évident que, si l’on sort du temps et de l’espace, toute existence séparée cesse automatiquement.

Voilà. Alors on peut, sans grand résultat !

C’est tout ? Tu as essayé de sortir du temps et de l’espace !

(L’enfant secoue énergiquement la tête)

Mère, tu expliqueras le message de cette nouvelle année. Que veut dire : « Ce n’est pas un corps crucifié, c’est un corps glorifié qui sauvera le monde » ?

Je vais vous raconter quelque chose, vous allez comprendre.

Un jour, je ne sais plus quand, je me suis tout d’un coup souvenue qu’il fallait que je donne un message pour l’année. Généralement, ces messages sont révélateurs de ce qui va se passer durant l’année, et comme je n’avais rien à dire, pour certaines raisons, je me suis demandé, ou plutôt j’ai demandé si je ne pouvais pas recevoir une claire indication de ce qu’il fallait dire. J’ai demandé exactement ceci : quel était l’état le meilleur dans le monde, et la chose qui pourrait aider ces individus, ou cet état de conscience, à se rapprocher un peu de la vérité ?

Quel était l’état le meilleur ?

Quelques heures après, j’ai eu entre les mains une brochure qui venait d’Amérique et qui avait été publiée comme une sorte de compte rendu d’une exposition de photographies qui avait pour titre « La Famille Humaine ». Il y avait des citations dans cette brochure et la reproduction d’un certain nombre de photographies, classifiées en sujets, et toutes pour tâcher d’éveiller le vrai sens de la fraternité chez les hommes. Le tout représentait une sorte d’effort — immense, pathétique — pour empêcher la guerre possible. Les citations avaient été choisies par une reporter-femme qui était venue ici et que j’avais vue. Et alors, tout cela est arrivé exprimant, vraiment d’une façon touchante, la meilleure volonté humaine qui puisse se manifester sur terre actuellement au point de vue collectif. Je ne dis pas qu’il n’y ait pas des individus qui soient montés beaucoup plus haut et qui comprennent beaucoup mieux, mais ce sont des cas individuels et non une tentative collective de faire quelque chose pour l’humanité. J’ai été touchée.

Et alors, je suis arrivée à la fin de la brochure et au remède qu’ils suggéraient dans leur ignorante bonne volonté pour empêcher les hommes de se massacrer... C’était si pauvre, si faible, si ignorant, si incapable, que vraiment j’en ai été émue et — j’ai fait un rêve : que cette exposition vienne ici, à Pondichéry, que nous puissions la montrer et faire un fascicule de conclusion à leur brochure, dans lequel on leur révélerait le vrai remède. Et tout cela s’est formé d’une façon très concrète, avec le genre de photographies qu’il faudrait, les citations qu’il faudrait mettre, et est venue alors, d’une façon tout à fait décisive, comme quelque chose qui surgit de la conscience profonde, cette phrase. Je l’ai écrite, et dès qu’elle a été écrite, je me suis dit : « T iens, c’est cela, mon message. » Et il a été décidé que ce serait cela. Voilà.

C’est-à-dire que c’est juste la chose qui peut faire faire un progrès à la meilleure bonne volonté humaine s’exprimant sur la terre maintenant. Cela a pris une forme un peu spéciale parce que cette bonne volonté venait d’un pays chrétien et qu’il y avait là, naturellement, une influence chrétienne assez spéciale, mais c’est une attitude que l’on retrouve partout dans le monde, différemment exprimée suivant les pays et les religions, et c’est en réaction contre l’ignorance de cette attitude que j’ai écrit cela. Naturellement, il y a la même idée dans l’Inde, cette idée du renoncement complet à toute réalité physique, du mépris profond pour le monde matériel dont on fait une illusion et un mensonge, laissant, comme Sri Aurobindo le disait toujours, le champ libre à la royauté souveraine des forces adverses. Si vous vous évadez de la réalité concrète pour chercher une réalité abstraite et lointaine, tout le champ de cette réalisation concrète, vous le laissez à la pleine disposition des forces adverses — qui s’en sont saisies et qui maintenant plus ou moins gouvernent — pour aller, vous, réaliser ce que Sri Aurobindo appelle ici un Zéro, ou une unité vide — pour devenir le souverain d’un néant. C’est le retour dans le Nirvâna. Cette idée-là est partout dans le monde, mais avec des formes différentes dans son expression.

C’est parce que, jusqu’ici, on a opposé au mal une faiblesse, une force spirituelle qui n’a aucune puissance de transformation dans le monde matériel, que cet effort de bonne volonté formidable n’a abouti qu’à un échec lamentable et a laissé le monde dans le même état de misère et de corruption et de mensonge. Il faut, sur le même plan que celui où les forces adverses sont souveraines, avoir une puissance plus grande que la leur, et qui soit capable de les vaincre totalement dans ce domaine-là. Autrement dit, une force spirituelle qui ait la capacité de transformer la conscience et le monde matériel. Cette force, c’est la Force supramentale. Ce qu’il faut, c’est être réceptif à son action sur le plan physique, et non s’enfuir dans un lointain Nirvâna en laissant à l’ennemi le plein pouvoir sur ce que l’on abandonne.

Ce n’est ni le sacrifice ni l’abandon ni la faiblesse qui peuvent remporter la victoire. C’est seulement la Joie, une joie qui est force, qui est endurance, qui est courage suprême. La joie qu’apporte la Force supramentale. C’est beaucoup plus difficile que de tout abandonner et de s’enfuir, cela demande un héroïsme infiniment plus grand — mais c’est le seul moyen de vaincre.

Plus rien ? J’ai là des questions, mais maintenant il est un peu tard.

Mère, cette nouvelle Force qui va agir, est‑ce qu’elle va agir à cause de l’effort individuel ou indépendamment de l’effort individuel ?

Pourquoi cette opposition ? Cela agit en dehors de tout effort individuel, comme automatiquement dans le monde, mais cela crée l’effort individuel et se sert de lui. L’effort individuel est un de ses moyens d’action, et peut-être le plus puissant. Si l’on croit que l’effort individuel est dû à l’individu, c’est une illusion, mais si l’individu, sous prétexte qu’il y a une action universelle indépendante de lui, se refuse à faire l’effort individuel, il se refuse à la collaboration. La Force veut se servir, et en fait se sert de l’effort individuel comme d’un des moyens les plus puissants à sa disposition. C’est la Force elle-même, c’est cette Puissance qui est votre effort individuel.

Et alors, n’est‑ce pas, ce premier mouvement de l’amourpropre vital quand on lui dit : « Tu n’existes pas en toi-même », naturellement il dit : « Bon, je ne ferai plus rien ! Ce n’est pas moi qui travaille, alors je ne travaille plus » et : « C’est bon, le Divin peut tout faire, c’est Son affaire, je ne bouge plus. Si le mérite ne revient pas à moi (cela revient à cela), je ne fais plus rien. » Bien. Mais enfin cela ne se qualifie pas, ces choses-là. Ça, c’est une chose que j’entends constamment, qui est simplement une façon d’étaler son amour-propre vexé, c’est tout. Tandis que la vraie réaction, la réaction pure, c’est un élan de collaboration, de jouer le jeu avec autant d’énergie, de puissance de volonté dont on peut disposer dans sa conscience, dans l’état où l’on est, avec ce sentiment d’être soutenu, porté par quelque chose d’infiniment plus grand que soi et qui ne se trompe pas, quelque chose qui vous protège et qui en même temps vous donne toute la puissance nécessaire et qui se sert de vous comme de l’instrument le meilleur. Et on sent cela, et on sent qu’on travaille en sécurité, qu’on ne peut plus se tromper, que ce que l’on fait, on le fait avec le maximum de résultat et — dans la joie. Ça, c’est le vrai mouvement : c’est sentir que sa volonté est intensifiée à son maximum par le fait que ce n’est plus une petite personne microscopique dans l’infini, mais une Puissance universelle infinie qui vous fait agir — la Force de la Vérité. C’est la seule réaction véritable.

L’autre — misérable. « Ah ! ce n’est pas moi qui fais les choses, ah ! ce n’est pas ma volonté qui s’exprime, ah ! ce n’est pas mon pouvoir qui travaille... alors je m’aplatis, je m’étale dans une passivité inerte et je ne bouge plus. Bon, bon — on dit au Divin — fais tout ce que Tu veux, moi je n’existe plus. » C’est pauvre ! Voilà.

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