Loretta reads Mother's Questions and Answers:1955-12-07

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Transcript of:
Mother's Questions and Answers: December 7, 1955
by Loretta, 2016 (51:54)
Audio icon.png Listen on Auroville Radio →

In this class, only two questions are asked by the children. Mother has just read about self-consecration, and a young fellow asks her about when can one begin to make an offering of oneself. And Mother says that it depends upon the person. And she speaks about a young girl who was not educated, but when her consecration to the Divine was so strong that her soul – her psychic being – was completely active, not just waiting behind the veil of any mental activity or vital desires, but actually forward in her being – this girl wrote letters which were very advanced, like a very good writer. They were wonderfully poetic, and she wrote page after page with ease. But because she was uneducated, when her old nature took hold of her, she could hardly write anything at all.

Elsewhere, Mother spoke of the psychic being as the medium for inspiration, saying that it is through the psychic being that we actually get our inspirations. And throughout history, the poet and the artist and the writer speak of the 'muse'; and apparently the muse is coming – or is – our own psychic being.

And this is what Mother said – she said:

“I have also been asked if the psychic being or psychic consciousness is the medium through which the inspiration is perceived.
Generally, yes. The first contact you have with higher regions is a psychic one. Certainly, before an inner psychic opening is achieved, it is difficult to have these inspirations. It can happen as an exception and under exceptional conditions as a grace, but the true contact comes through the psychic; because the psychic consciousness is certainly the medium with the greatest affinity with the divine Truth.”[1]
“There is a genius within everyone of us — we don’t know it. We must find the way to make it come out — but it is there sleeping, it asks for nothing better than to manifest; we must open the door to it.”[2]

Sri Aurobindo has written a sonnet about some of his own experiences of this. Very aptly, he calls it “Moments”:


“If perfect moments on the peak of things,
These tops of knowledge, greatness, ecstasy,
Are only moments, this too enough might be.
I have put on the rapid flaming wings
Of souls whom the Ignorance black-robed Nature brings
And the frail littleness of mortality
Can bind not always. A high sovereignty
Makes them awhile creation’s radiant kings.

These momentary upliftings of the soul
Prepare the spirit’s glorious permanence.
The peace of God, a mighty transience,
Is now my spirit’s boundless atmosphere.
All parts are gathered into a timeless whole;
All moments blaze in an eternal year.”[3]

The second question in this class is about the Adversary. And the Adversary – or, one could say, the adverse forces – in the context of Sri Aurobindo's Yoga, and the context of Sri Aurobindo's and Mother's work, is whatever resists the new consciousness or tries to interfere with its manifestation and its working. They say that these forces are now no longer useful for the creation. They're on their way out; and this is why they're especially active in these days. These forces know their time is coming to an end, and they want to do all they can before they're forced to stop.

In Mother's Questions and Answers of November 9th, 1955 – which is one month before this class – she says that:

“under the appearance of hostile beings, [this force] toils in spite of itself at the divine Work.”[4]

And in that broadcast, we have some quotation from Savitri, from the beginning of Book Six, Canto I, where Sri Aurobindo says that these adverse forces, the demons, are hoping for defeat, and glad “return into the One from whom they came”[5].

That broadcast also has a private notation of Mother's which was published in the book Champaklal's Treasures. There she wrote that we are always being examined by three sets of examiners: the forces of Nature, the spiritual and Divine forces, and the hostile forces. So if anyone wants to listen to this, they can access that broadcast on the Radio; it's November 9th, 1955.

And if anyone wants to read more about the adverse forces, Sri Aurobindo writes about the Titan, an adverse being, in Savitri, Book Six, Canto II, on page 451. He also describes in really great detail three adverse consciousnesses in Book Seven: “The Book of Yoga”. This is Savitri's yoga. And in Canto IV: “The Triple Soul-Forces”, they appear and they tell Savitri about themselves. Each time one beautiful aspect of Savitri's soul expresses itself, the nether shadow comes up – the part in the world that is the adverse force – and it talks about itself quite clearly. This is instructive for us! Because we can recognize some of it in ourselves. And also we can recognize it in the people around us.

Also in that November 9th class, Mother said that sincerity is the way to be completely free from the adverse forces. And she's going to go into the same subject again in this class, when she answers the boy's question about the Adversary.

This week, we are really lucky, because we have a really beautiful original French tape-recording to listen to. Even if you don't understand the French, you can clearly hear the way Mother is expressing herself. She's speaking on these spiritual matters, and you can hear the softness in her voice, and you can feel the pure love that flows from her heart when she's talking. So the French recording will come on automatically at the end of this class.

So it's December 7th of 1955. We're in Mother's class, the ashramites who have been allowed to come in are standing around or sitting around, and the students and teachers are there...

7 December 1955[6]

(Mother reads from The Synthesis of Yoga, Part I, Chapter II: “Self-Consecration”.)

Ch.2 Self-Consecration.jpg
PDF (20 pages)

Mother, one can make an offering of oneself only when one reaches quite a high level, but when one is leading a more or less unconscious life, the self-giving becomes more or less mental, doesn’t it? And it is not effective. What should one do? Can one begin from the very beginning by self-giving?

It depends on people, my child.

There are people in whom the psychic movement, the emotional impulse is stronger than intellectual understanding. They feel an irresistible attraction for the Divine without knowing, without having the slightest idea of what it is, of what it can be, what it represents — nothing, no intellectual notion — but a kind of impulse, attraction, a need, an inevitable need.

And these people who have that, if, I may say as a result of the Grace, they have a mind which does not trouble them, does not question, does not discuss, go very fast.

And then, what is quite miraculous according to ordinary ideas is that as soon as they reach that degree of consecration which identifies them through their psychic being with the Divine Presence, suddenly they become endowed with capacities of expression absolutely unknown to their nature.

I had a case like this in France, a long time ago, of a young, very young girl who had never had any education so to say, any instruction; she was an Opera dancer, a very good one, and had been put to study there at the age of eight, as they are always put, that is, as a child; and she had learnt to dance instead of learning history, geography, mathematics and the rest. She almost did not know how to express herself, and her intelligence, though evident, was untrained. Well, she was attracted like that and felt an imperious need to seek the Divine, to consecrate herself to Him. And she began to dance in His honour at first, like the juggler of Notre Dame; and she truly danced most remarkably. And then, suddenly, she wanted to express what she was feeling: she began writing letters which were wonderfully poetic; she said surprising things and in a still more surprising way; page followed page, and she wrote all with an extraordinary facility.

It happened that, due to certain circumstances, she had some difficulties, there was something in her nature which pulled her back towards the old nature she had given up — which made her practical and materialistic, made her see things externally. And immediately she became incapable of putting two words together, she could not write a line without making numberless spelling mistakes.

When she was in the state of inspiration she wrote without a mistake, like a great writer; and as soon as she came out of that state and fell back into her down-to-earth consciousness — the needs of life, the necessities of each minute, etc. — everything disappeared, she could not even write a single line without making mistakes and it was totally unrefined stuff.

So you see, this proves that if one attains the true consciousness, there is no longer any problem to solve. What you have to be, you become. What you have to know, you know. And what you have to do, you have the power to do. And it naturally follows that all those so-called difficulties immediately vanish.

In the case I am speaking about, what pulled her down was not something in herself, it was in another person. And unfortunately that’s what happens most often: one takes on in life the burden of certain responsibilities and they prevent him from advancing.

That’s my story.

There are others who understand first, who are very intellectual, have studied, can play with words and ideas, who will give you brilliant lectures on all the philosophies, all the religions, all human conceptions and who, perhaps, will take years to advance one step. Because all that goes on in the head.

Many things go on in the head. I have told you this already several times, the head is like a public square. Anything at all can enter there, come, cross over, go out, and create a lot of disorder. And people who are in the habit of playing with ideas are the ones most hampered from going farther. It is a game that’s pretty, attractive; it gives you the impression that you are not altogether ordinary, at the level of ordinary life, but it cuts the wings.

It’s not the head which has wings: it’s the heart. It’s this... yes, this inevitable need. Nothing else counts. That’s everything. Only that.

And so, after all, one doesn’t care a rap for obstacles and difficulties. What can that do to you?... It doesn’t count. One laughs at time also. What does it matter to you if it takes long? For a much longer time you will have the joy of aspiration, of consecration, of self-giving.

For this is the one true joy. And this joy fades away when there is something egoistic, and because there is a demand — which one calls a need — which is mixed in the consecration. Otherwise the joy never disappears.

This is the first thing one obtains, and the last one realises. And it is the sign of Victory.

So long as you can’t be in joy, a constant, calm, peaceful, luminous, invariable joy, well, it means that you have still to work to purify yourself, and sometimes work hard. But this is the sign.

It is with the sense of separation that pain, suffering, misery, ignorance, and all incapacities have come. It is with an absolute self-giving, self-forgetfulness in a total consecration that suffering disappears and is replaced by a joy which nothing can veil.

And only when this joy is established here in this world can it be truly transformed and there be a new life, a new creation, a new realisation. The joy must first be established in the consciousness and then later the material transformation will take place; but not before.

Truly speaking, it is with the Adversary that suffering came into the world. And it’s only joy which can vanquish him, nothing else — vanquish him definitively, finally.

(Long silence)

It is Delight which has created, and it is Delight which will accomplish.


Note that I am not speaking of what men call joy, which is not even a caricature, which, I think, is a diabolic invention in order to make one lose the way: the joy which comes from pleasure, from forgetfulness, from indifference.


I am speaking of a joy which is perfect peace, shadowless light, harmony, total beauty and an irresistible power, that joy which is the divine Presence itself, in its essence, in its Will and its Realisation.

Mother, you say that for conquering, it is only joy which can conquer the Adversary. But to attain the joy one must first conquer the Adversary!

Why no! One must go beyond him and ignore him.

There is one thing you must begin by doing, it is true, that is to free yourself from his influence. But there is a difference between freeing oneself from the Adversary’s influence and conquering the Adversary. To conquer the Adversary is not a small thing. One must have a greater power than his to vanquish him. But one can liberate oneself totally from his influence. And from the minute one is completely free from his influence, one’s self-giving can be total. And with the self-giving comes joy, long before the Adversary is truly vanquished and disappears.

The Adversary will disappear only when he is no longer necessary in the world. And we know very well that he is necessary, as the touch-stone for gold: to know if it is pure.

But if you, whoever it may be, become truly sincere — what I call sincere, you see, what Sri Aurobindo calls sincere, that is, when nothing in the being contradicts the aspiration and the will to consecration, nothing disguises itself to continue living its own independent life... The disguises are countless, they are full of craftiness and malice, very deceptive, and unfortunately the human being has a very great innate tendency to deceive himself; and the more one deceives himself, the less one recognises the self-deception. But if one is really sincere, the Adversary can’t even approach him any longer; and he doesn’t try it, because that would be courting his own destruction.

Only, some people have in them a kind of fighting instinct and they are not content to liberate themselves and come out of the influence; indeed they think they have the capacity to go to war and fight with the Adversary. So sometimes, if they are not quite ready, they go and land in very bad situations, difficult predicaments.

These are saved only by their trust in the divine Grace. Because, even if they act foolishly and land in difficult situations, there will always be something which comes and pulls them out of the hole at the last moment. A little like the mother cat catching its young one which is going to drown because it has made a mistake and wanted to walk upon water — she catches it, pulls it, brings it out. A little like that.

But it is always said that one must not tempt God. One should not do something through — how to put it sweetly — premature boldness, with the idea: “Oh, it doesn’t matter, the Divine will always pull me out of the difficulty.” This is not good. Because instead of helping the work, it complicates it.

There we are. Is that all?

You want to try to be silent for a few minutes? I mean inside. Yes?


Le 7 décembre 1955[7]

Mère, on peut faire le don de soi seulement quand on arrive à un degré assez supérieur, mais quand on est en train de mener une vie plus ou moins inconsciente, le don de soi devient plus ou moins mental, n’est‑ce pas, mais ce n’est pas efficace.
Comment peut-on faire ? Peut-on commencer dès le début par le don de soi ?

Cela dépend des gens, mon petit.

Il y a des gens dont le mouvement psychique, l’impulsion émotive est plus forte que la compréhension intellectuelle. On sent une attraction irrésistible pour le Divin, sans savoir, sans avoir la moindre idée de ce que c’est, de ce que cela peut être, de ce que cela représente — rien, aucune notion intellectuelle mais une sorte d’impulsion, d’attraction, un besoin, un besoin inévitable.

Et ces gens-là qui ont ça, si, je peux dire par l’effet de la Grâce, ils ont un mental qui ne les tourmente pas, qui ne questionne pas, qui ne discute pas, ils vont très vite.

Et alors, ce qui est tout à fait miraculeux — selon la conception ordinaire —, c’est que dès qu’ils arrivent à ce degré de consécration qui les identifie, à travers leur être psychique, à la Présence divine, tout d’un coup ils deviennent doués de capacités d’expression qui étaient tout à fait inconnues à leur nature.

J’ai vu comme ça le cas en France, il y a fort longtemps, d’une jeune fille, très jeune, qui n’avait jamais eu d’éducation pour ainsi dire, d’instruction, elle était danseuse à l’Opéra, très bonne danseuse, et elle avait été mise là-bas pour l’étude à huit ans, comme on les met toujours, c’est-à-dire tout enfant ; et elle avait appris à danser au lieu d’apprendre l’histoire, la géographie, les mathématiques, et le reste. Elle ne savait presque pas s’exprimer, et son intelligence était évidente mais inculte. Eh bien, elle a été attirée comme cela, et elle a senti un besoin impérieux de chercher le Divin, de se consacrer à Lui. Et elle a commencé d’abord à danser en Son honneur, comme le jongleur de Notre-Dame ; et elle dansait vraiment d’une façon très remarquable. Et puis, tout d’un coup, elle a voulu exprimer ce qu’elle sentait : elle s’est mise à écrire des lettres qui étaient merveilleusement poétiques ; elle disait des choses étonnantes, et d’une façon encore plus étonnante ; des pages et des pages se suivaient, et elle écrivait ça avec une aisance extraordinaire.

Il s’est trouvé que, par suite de certaines circonstances, elle a eu des difficultés ; il y avait quelque chose dans sa nature qui la retirait vers sa vieille nature qu’elle avait quittée — qui la rendait pratique et matérielle, qui lui faisait voir les choses extérieurement. Et immédiatement, elle ne pouvait plus mettre deux mots l’un après l’autre, elle ne pouvait pas écrire une ligne sans faire une quantité innombrable de fautes d’orthographe. Quand elle était dans cet état d’inspiration, elle écrivait sans une faute, comme un grand écrivain ; et dès qu’elle était sortie de cet état et qu’elle retombait dans sa conscience terre à terre — des besoins de la vie, des nécessités de chaque minute, etc. —, tout partait, elle ne pouvait même plus écrire une ligne sans faire de fautes et c’était d’une vulgarité totale.

Alors ça, n’est‑ce pas, ça prouve que si l’on arrive à la conscience véritable, il n’y a plus de problème qui se pose. Ce que vous devez être, vous le devenez. Ce que vous devez savoir, vous le savez. Et ce que vous devez faire, vous avez le pouvoir de le faire. Et il s’ensuit naturellement que toutes ces prétendues difficultés disparaissent immédiatement. Dans le cas dont je parle, ce qui la tirait en bas, ce n’était pas quelque chose d’elle-même, c’était quelque chose d’un autre. Et malheureusement c’est ce qui arrive le plus souvent : on s’encombre dans la vie de certaines responsabilités et elles vous empêchent d’avancer.

Voilà mon histoire.

Il y a d’autres gens qui comprennent d’abord, qui sont très intellectuels, qui ont étudié, qui peuvent jouer avec les idées et les mots, qui vous feront des discours brillants sur toutes les philosophies, sur toutes les religions, toutes les conceptions humaines — et qui mettront peut-être des années à avancer d’un pas. Parce que tout ça se passe dans la tête.

Il se passe beaucoup de choses dans la tête. Je vous ai déjà dit cela plusieurs fois, la tête c’est comme une place publique. N’importe quoi peut y entrer, venir, passer, sortir, et mettre beaucoup de désordre. Et les gens qui ont l’habitude de jouer avec les idées, ce sont ceux qui sont les plus embarrassés pour aller plus loin. C’est un jeu qui est joli, qui est attractif, qui vous donne l’impression que l’on n’est pas tout à fait ordinaire, au niveau de la vie ordinaire — mais ça coupe les ailes.

Ce n’est pas la tête qui a des ailes, c’est le coeur. C’est ce... oui, ce besoin irrésistible. Rien d’autre ne compte. C’est tout. Seulement ça.

Et alors, après tout, on se moque bien des obstacles et des difficultés. Qu’est‑ce que ça peut vous faire ? Ça ne compte pas. On se moque bien du temps aussi. Qu’est‑ce que ça peut vous faire que ça prenne longtemps ? Pendant plus longtemps on aura la joie de l’aspiration, de la consécration, du don de soi.

Parce que c’est la seule joie vraie. Et quand elle s’efface, cette joie, c’est parce qu’il y a quelque chose d’égoïste, et parce qu’il y a une exigence — qu’on appelle un besoin — qui se sont mélangés à la consécration. Autrement la joie ne s’en va jamais. C’est la première chose qu’on gagne ; et c’est la dernière qu’on réalise. Et c’est le signe de la Victoire. Tant que vous ne pouvez pas être dans une joie constante, calme, paisible, lumineuse, invariable, eh bien, c’est que vous avez encore à travailler pour vous purifier — et quelquefois à travailler beaucoup. Mais c’est ça le signe.

C’est avec le sens de la séparation que sont venues la douleur, la souffrance, la misère, l’ignorance, toutes les incapacités. C’est avec le don de soi absolu, l’oubli de soi dans une consécration totale, que la souffrance disparaît et qu’elle est remplacée par une joie que rien ne peut voiler. Et c’est seulement quand cette joie sera établie ici dans ce monde qu’il pourra vraiment être transformé, et qu’il y aura une nouvelle vie, une nouvelle création, une nouvelle réalisation. La joie doit s’établir d’abord dans la conscience, et puis après, la transformation matérielle prendra place ; mais pas avant.

À dire vrai, c’est avec l’Adversaire que la souffrance est venue dans le monde. Et c’est seulement la joie qui peut le vaincre, rien d’autre — le vaincre définitivement, finalement.

(long silence)

C’est la Joie qui a créé, et c’est la Joie qui accomplira.


Notez que je ne parle pas de ce que les hommes appellent la joie, et qui n’est même pas une caricature, qui est, je crois, une invention diabolique pour vous faire perdre le chemin : la joie qui vient du plaisir, de l’oubli, de l’indifférence.


Moi, je parle d’une joie qui est la paix parfaite, la lumière sans ombre, l’harmonie, la beauté totale et un pouvoir irrésistible, la joie qui est la Présence divine elle-même, dans son Essence, dans sa Volonté et dans sa Réalisation.

Mère, tu dis : pour conquérir, c’est seulement la joie qui peut conquérir l’Adversaire. Mais pour atteindre la joie il faut d’abord conquérir l’Adversaire !

Mais non ! Il faut le dépasser, et l’ignorer.

Il y a une chose qu’il faut commencer par faire, c’est vrai, c’est de se libérer de son influence. Mais il y a une différence entre se libérer de l’influence de l’Adversaire et vaincre l’Adversaire. Vaincre l’Adversaire, ce n’est pas une petite chose. Il faut avoir un pouvoir plus grand que le sien pour le vaincre. Mais on peut se libérer totalement de son influence. Et de la minute où l’on est complètement libéré de son influence, le don de soi peut être total. Et avec le don de soi vient la joie, longtemps avant que l’Adversaire ne soit vraiment vaincu et qu’il ne disparaisse.

L’Adversaire ne disparaîtra que quand il ne sera plus nécessaire dans le monde. Et nous savons très bien qu’il est nécessaire, comme la pierre de touche pour l’or : savoir si c’est pur.

Mais si vous... qui que ce soit devient vraiment sincère... ce que moi j’appelle sincère, n’est‑ce pas, ce que Sri Aurobindo appelle sincère, c’est-à-dire que rien dans l’être ne contredise l’aspiration et la volonté de consécration, que rien ne se déguise pour continuer à vivre sa propre vie indépendante (les déguisements sont innombrables, ils sont pleins d’astuce et de malice, très trompeurs, et malheureusement, l’être humain a une très grande tendance innée à se tromper soi-même ; et plus on se trompe soi-même, moins on le reconnaît), mais si on est vraiment sincère, alors l’Adversaire ne peut même plus vous approcher ; et il n’essaye pas, parce que ce serait aller vers sa destruction.

Seulement, il y a des gens qui ont en eux une sorte d’instinct combatif et qui ne se contentent pas de se libérer et de sortir de l’influence, qui justement ont l’idée qu’ils ont la capacité d’aller se battre et de lutter avec l’Adversaire. Alors quelquefois, s’ils ne sont pas tout à fait prêts, ils vont se mettre dans de très mauvaises positions, des cas difficiles.

Ceux-là, c’est seulement la confiance en la Grâce divine qui les sauve. Parce que même s’ils font des bêtises et qu’ils se mettent dans des cas difficiles, il y aura toujours quelque chose qui viendra les tirer d’embarras au dernier moment. Un peu comme la mère chatte qui attrape son petit qui va aller se noyer parce qu’il s’est trompé et qu’il a voulu marcher sur l’eau — qui l’attrape, qui le tire, qui le sort. Un peu comme cela.

Mais on dit toujours qu’il ne faut pas tenter Dieu. Il ne faut pas faire une chose par... comment dire aimablement... hardiesse prématurée, avec l’idée : « Oh ! ça ne fait rien, le Divin me tirera toujours d’embarras. » Ça, ce n’est pas bien. Parce qu’au lieu d’aider au travail, ça le complique.

Voilà. C’est tout ?

Vous voulez essayer de vous taire pour quelques minutes — je veux dire dedans ? Oui ?