Loretta reads Mother's Questions and Answers:1956-07-04

From Auroville Wiki
Jump to: navigation, search
Transcript of:
Mother's Questions and Answers: July 4, 1956
by Loretta, 2017 (50:45)
Audio icon.png Listen on Auroville Radio →

For the past two weeks, Mother has been getting written questions to answer in the class. And she's spoken very clearly and directly about the fact that these are subjects that should be well-known by now, to all the people there. She has implied that she does not want to answer them – but she does answer them anyway, very kindly taking the fault upon herself and saying 'perhaps she could have been more clear in her answer the last time'.

She answers one question asked in the class, and then she simply goes beyond this whole issue, and says that the series of written questions she has is not very interesting. And she answers only two of them. The first one she says is very practical, and though she has explained it before, she answers it in great detail. And then she answers one more, very briefly, before it starts to rain – and she says 'in fact that was all she had to say anyway'.

The first detailed answer is on the subject of illness in the body. It's a subject that both Mother and Sri Aurobindo dealt with very often. The question is asked, “What is the best way of opening the physical consciousness to receive the healing Force”, when there is an illness that you can clearly identify in a specific part of the body. And Mother gives a point-point-point series of inner actions. And she says that if one can do these three things at the same time, no pain can resist; and the pain will disappear in five minutes.

And what she's going to tell in the class is very much from her own work and her own experience. Because this is an area where both Mother and Sri Aurobindo went on working on in their own bodies. Sri Aurobindo wrote about it in the Record of Yoga – this was in his early days, in Pondicherry. And Mother spoke about her own work and her own realizations in the same area – sometimes even saying the same things – in the Agenda, decades later.

We have some of what Mother says that will help us to connect better to her methods – the methods that she is giving in this class.

On October 10th of 196[5], Mother says:

“And when the cells are goodwilled ... By 'goodwilled', I mean that as soon as their attention is turned to the supreme Force (or supreme Presence or supreme Existence or supreme Reality – whatever, words are nothing but words), as soon as their attention is turned to That, a burst of joy: “That's it! That's it!” In the cells that are truly not only goodwilled but thirsting for the Truth: a burst of joy. And then ... the old habits start up again. And the cells say (it recurs periodically, that is, very often, thousands of times a day), “But we only have to will!” or “We only have to aspire” or “We only have to think of That” (it's not 'think' as we understand it), “We only have to turn our attention” – “Oh, but it's true!” Like that. “Oh, such joy!” And then, brrf! all the old habits come back again. It's fantastic ... fantastic.”[1]

On October 14th of 1964 – a year [earlier] – Mother says:

“[The body is] learning the lesson of 'illness' – of the illusion of illness. Oh, that's very, very amusing. Very amusing. The difference between the thing itself, as it is, the particular kind of disorder, whatever it is, and the old habit of feeling and receiving the thing, the ordinary habit, what people call an illness: “I am ill.” That's very amusing. And ALWAYS, if you stay truly still (it's difficult to be really and truly still – in the vital and mind, it's very easy, but in the body's cells, to be perfectly still WITHOUT BEING TAMASIC is a little difficult, it has to be learned), but when you are able to be truly still, there is ALWAYS a little light – a warm little light, very bright and wonderfully still, behind; as if it were saying, “You only have to will.” Then the body's cells panic: “Will, how? How can I? The illness is on me, I am overcome. How can I will? It's AN ILLNESS” – the whole drama (and that wasn't in sleep: I was completely awake, it was this morning), it's 'an illness'. Then something with a general wisdom says, “Calm down, calm down, (laughing) don't remain attached to your illness! Calm down. As if you wished to be ill! Calm down.” So they consent – 'consent', you know, like a child who has been scolded, “All right, very well, I'll try.” They try – immediately, that light comes again: “You only have to will.” And once or twice, for one thing or another (because the Disorder is something general: you may suffer at any spot, have a disorder at any spot if you accept a certain vibration), on THIS POINT, you consent – the next minute, it's over. Not the next minute: a few seconds and it's over. Then the cells remember: “But how come? I had a pain here ...” – pop! It all comes back. And the whole drama unfolds like that, constantly.”[2]

On July 20th of 196[3], Mother says: humans have kind of 'mental illness', of a kind of curiosity about some pain or disorder in their physical body. And when we feel something of this nature:

“you start asking yourself, “What's that? What effect will it have? What's going to happen?” (what the body calls 'the desire to learn'), if you are unlucky enough to be that way, you can be sure (laughing) that you'll have something very unpleasant which, according to the doctor (according to ignoramuses), becomes an illness or disrupts the body's functioning. While if you don't have that unhealthy curiosity and, on the contrary, will the harmony not to be disrupted, you only have to, we could say poetically, bring one drop of the Lord on the troubled spot for everything to be fine again.”[3]

So it's clear that Mother is continuing to work on her own body – the same way that we're going to see that she's telling people in her class to work on their bodies.

And then we have Sri Aurobindo, showing the progress he was making in his own body. And also speaking in his own way about some of the same problems. This is 1912 – so that's fifty years before Mother spoke of it in her Agenda, in 1963.

So in the Record of Yoga, on February 6th of 1912 he's writing:

“Later on the divine power in its downward descent entered a layer of low physical nervosity on the physical plane (a domain where what has been rejected from the surface nature often takes refuge) which had not yet been coerced by the large embracing Consciousness that takes into itself all truth and idea and object of knowledge and sees them at once in their essence, totality, and parts or aspects; there was in consequence a disturbance, a cloud of the old mental formations and old habitual reactions formed by the past flying up and obstructing the accomplished fulfillment of the Yoga practice.”[4]

And then we see that there's been some change; by January 6th, 1914 he writes:

“The struggle over the health continues, the symptoms of fever & cold spending themselves in the subtle, non-material parts without being able to materialise firmly in the body in spite of the opportunities given. The mind is assailed with suggestions of illness, but resists & expels them while the bodily parts which have now learned to look up to the mind for light & impulse, are only slightly affected & chiefly in their subtle parts. The whole psychic mechanism of illness is now evident to the understanding.”[5]

This week we have the original French tape-recording of Mother's class. July 4th, 1956: we're in the Playground; a girl is asking a question. And the tape starts from the point where the girl says...

4 July 1956[6]

[It's not from the text, Sweet Mother.]

[It's not from the text? Then, what is it?]

It is said that if one sees a shooting star and at that moment one aspires for something, that aspiration is fulfilled within the year. Is this true?

[Oh, a shooting star, you mean!] Do you know what that means? — The aspiration must be formulated during the time the star is visible; and that doesn’t last long, does it? Well, if an aspiration can be formulated while the star is visible, this means that it is all the time there, present, in the forefront of the consciousness — this does not apply to ordinary things, it has nothing to do with that, it concerns a spiritual aspiration. But the point is that if you are able to articulate your spiritual aspiration just at that moment, it means that it is right in front of your consciousness, that it dominates your consciousness. And, necessarily, what dominates your consciousness can be realised very swiftly.

I had the opportunity to make this experiment. Exactly this. The moment the star was passing, at that very moment there sprang up from the consciousness: “To realise the divine union, for my body.” That very moment.

And before the end of the year, it was done.

But it was not because of the star! It was because that dominated my whole consciousness and I was thinking of nothing but that, I wanted only that, thought only of that, acted only for that. So, this thing which generally takes a whole lifetime — it is said the minimum time is thirty-five years! — before twelve months had passed, it was done.

But that was because I thought only of that.

And it was because I was thinking only of that, that just when the star flashed by I could formulate it — not merely a vague impression — formulate it in precise words like this: “To realise union with the Divine”, the inner Divine, the thing we speak of, the very thing we speak of.

Therefore, what is important is not the star but the aspiration. The star is only like an outer demonstration, nothing else. But it is not necessary to have a shooting star in order to realise swiftly! What is necessary is that the whole will of the being should be concentrated on one point.


[Is that all?]

(Mother shows a series of written questions.) What I have here isn’t very interesting. There is one very practical question which I have already explained to you several times, but perhaps it will be good to explain it yet once again. It is this:

“When there is a clearly localised illness in the body, what is the best way of opening the physical consciousness to receive the healing Force?”

For this — as for everything else in this domain which may be called the “outposts” of occultism or the threshold of occultism — each one must find his own movement; for what is most effective for each one is the method for which he has been more or less prepared and which is most familiar to him. So it is very difficult to make a general rule.

But there is a preparation which may be of a general kind. That is, to accustom the body methodically to understand that it is only the outer expression of a truer and deeper reality and that it is this truer and deeper reality which governs its destiny — though it is not usually aware of it.

One can prepare the body through a series of observations, studies, understandings, by showing it examples, making it understand things as one makes a child understand them, either by observing its own movements — but generally, in this, one is comparatively blind! — or by observing those of others. And in a more general way, this preparation will be based on recognised studies, on clear facts. Like this, for instance: that a certain number of persons, placed in exactly similar circumstances, experience, each one of them, very different effects. One may go even further: in a given set of definite circumstances, there is a certain number of particular, definite individuals, in apparently quite identical conditions, and for some the effects are catastrophic, while others escape without any harm.

During the war there was a very large number of such examples for study. In epidemics it is the same thing; in cataclysms of Nature, like tidal waves or earthquakes or cyclones, it is the same thing.

The body understands these things if they are shown and explained to it as one explains things to a child: “You see, there was something else that acted there, not only the plain material fact by itself.” And, unless some bad will is there, it understands.

This is a preparation.

Gradually, if you make use of this understanding, you must, with a methodical work of infusing consciousness into the cells of the body, infuse at the same time the truth of the divine Presence. This work takes time, but, if done methodically and constantly, it produces an effect.

So you have prepared the ground.

Suppose that as a result of some illness or other, there is some sort of pain at a precise spot. At that moment all will depend, as I said at the beginning, on the approach most familiar to you. But we can give an example. You are in pain, in great pain; it is hurting very much, you are suffering a lot.

First point: do not stress the pain by telling yourself, “Oh, how painful! Oh, this pain is unbearable! Oh, it is becoming worse and worse, I shall never be able to bear it”, etc., all this sort of thing. The more you go on thinking like this and feeling like this and the more your attention is concentrated on it, the pain increases amazingly.

So, the first point: to control yourself sufficiently not to do that.

Second point: as I said, it depends on your habits. If you know how to concentrate, to be quiet, and if you can bring into yourself a certain peace, of any kind — it may be a mental peace, it may be a vital peace, it may be a psychic peace; they have different values and qualities, this is an individual question — you try to realise within yourself a state of peace or attempt to enter into a conscious contact with a force of peace.... Suppose you succeed more or less completely. Then, if you can draw the peace into yourself and bring it down into the solar plexus — for we are not talking of inner states but of your physical body — and from there direct it very calmly, very slowly I might say, but very persistently, towards the place where the pain is more or less sharp, and fix it there, this is very good.

This is not always enough.

But if by widening this movement you can add a sort of mental formation with a little life in it — not just cold, but with a little life in it — that the only reality is the divine Reality, and all the cells of this body are a more or less deformed expression of this divine Reality — there is only one Reality, the Divine, and our body is a more or less deformed expression of this sole Reality — if by my aspiration, my concentration, I can bring into the cells of the body the consciousness of this sole Reality, all disorder must necessarily cease.

If you can add to that a movement of complete and trusting surrender to the Grace, then I am sure that within five minutes your suffering will disappear. If you know how to do it.

You may try and yet not succeed. But you must know how to try again and again and again, until you do succeed. But if you do those three things at the same time, well, there is no pain which can resist.

That’s all, then.

[(Sounds of pieces of paper being shuffled)]

[Now, another question. It is about what I said last week, in connection with the psychic being which sees from its psychic domain – which looks at the earth, seeking a place where it can reincarnate in favorable conditions. I said that from the psychic domain, it looks at the earth to see a corresponding light there. Someone asks me what I mean by a 'corresponding light'.]

[I simply mean a psychic light. For there are people who have a more or less awakened psychic, and this psychic – more or less awakened – is visible from the psychic domain to psychic beings. So when they see a psychic light somewhere, they find it a favorable place to manifest.]

[(It begins to rain)]

[Now, I think we are going to have a wet meditation, my children! (laughter) It was all that I had to say.]

[Then, do we meditate or not?]

[(To a disciple) One should do that. These poor things don't like the rain.]


Le 4 juillet 1956[7]

Douce Mère, on dit que, si l’on voit une étoile filante et qu’à ce moment-là on aspire à quelque chose, cette aspiration se réalise dans l’année. Est‑ce vrai ?

Tu sais ce que cela veut dire ? Il faut que l’aspiration se formule pendant le temps que l’étoile est visible ; et cela ne dure pas longtemps, n’est‑ce pas ? Eh bien, si une aspiration est capable de se formuler pendant le temps que l’étoile est visible, cela veut dire qu’elle est tout le temps présente, en avant de la conscience (cela ne s’applique pas aux choses ordinaires, il ne s’agit pas de cela, il s’agit d’une aspiration spirituelle). Mais le fait est que, si vous êtes capable d’énoncer votre aspiration spirituelle juste à ce moment-là, c’est qu’elle est tout à fait en avant de votre conscience, qu’elle domine votre conscience. Et nécessairement, ce qui domine votre conscience peut se réaliser très rapidement.

J’ai eu l’occasion de faire cette expérience. Exactement cela. Au moment où l’étoile passait, au même moment jaillissait de la conscience : « Réaliser l’union divine, pour mon corps. » Au moment.

Et avant la fin de l’année, c’était fait.

Mais ce n’était pas à cause de l’étoile ! C’était parce que cela dominait toute ma conscience et que je ne pensais qu’à cela : je ne voulais que cela, je ne pensais qu’à cela, je n’agissais qu’à cause de cela. Et alors, cette chose qui généralement prend toute une vie (on dit que le minimum est trente-cinq ans !), avant la fin des douze mois, c’était fait.

Mais parce que je ne pensais qu’à cela.

Et c’est parce que je ne pensais qu’à cela que, juste pendant l’éclair du passage de l’étoile, j’ai pu formuler — pas seulement une vague impression —, formuler en mots précis, comme cela : « Réaliser l’union avec le Divin », le Divin intérieur, la chose dont on parle. Justement la chose dont on parle.

Par conséquent, ce qui est important, ce n’est pas l’étoile, c’est l’aspiration. L’étoile est seulement comme une démonstration extérieure, pas autre chose. Mais il n’est pas nécessaire qu’il y ait une étoile filante pour réaliser rapidement ! Ce qui est nécessaire, c’est que toute la volonté de l’être soit concentrée sur un point.


(Mère montre une série de questions écrites) Ce que j’ai là n’est pas très intéressant. Il y a une question très pratique, que je vous ai déjà expliquée plusieurs fois, mais il sera peut-être bon que je vous l’explique encore une fois. C’est ceci :

« Lorsqu’on a un mal nettement localisé dans le corps, quelle est la meilleure façon d’ouvrir la conscience physique pour recevoir la Force de guérison ? »

Pour cela (comme pour tout le reste dans ce domaine que l’on pourrait appeler les « avant-postes » de l’occultisme, ou le seuil de l’occultisme), chacun doit trouver son propre mouvement ; parce que ce qui est le plus efficace pour chacun, c’est la méthode à laquelle il s’est préparé plus ou moins et qui lui est la plus familière. Alors il est très difficile de faire une règle générale.

Mais il y a une préparation qui peut être d’un ordre général. C’est, méthodiquement, d’habituer son corps à comprendre qu’il n’est que l’expression extérieure d’une réalité plus vraie et plus profonde, et que c’est cette réalité plus vraie et plus profonde qui régit sa destinée — quoi qu’il ne s’en aperçoive pas généralement.

On peut préparer le corps par des séries d’observations, d’études, de compréhensions , en lui montrant des exemples, en lui faisant comprendre les choses comme on les fait comprendre à un enfant, soit en observant les mouvements en soi-même (mais généralement, là, on est un peu plus aveugle !), soit en les observant chez d’autres. Et d’une façon plus générale, cette préparation sera basée sur les études reconnues, les faits qui sont patents. Comme celui-ci, par exemple, qu’un certain nombre d’individus, placés exactement dans des circonstances analogues, éprouvent chacun des conséquences très différentes. On peut même aller plus loin : dans un ensemble de circonstances données, définies, il y a un certain nombre d’individus donnés, définis, qui se trouvent dans des conditions apparemment tout à fait identiques, et pour les uns, les effets sont catastrophiques, tandis que les autres s’en tirent sans aucun dommage.

Pendant la guerre, on a eu un très grand nombre d’exemples de ce genre à étudier. Dans les épidémies, c’est la même chose ; dans les cataclysmes de la Nature, comme les raz de marée ou les tremblements de terre ou les cyclones, c’est la même chose. Le corps comprend ces choses si on lui montre et qu’on lui explique comme on explique à un enfant : « T u vois, il y avait quelque chose d’autre qui agissait là, pas seulement le fait matériel, brutal, tout seul. » Et à moins qu’il n’y mette de la mauvaise volonté, il comprend.

Ça, c’est une préparation.

Petit à petit, si vous utilisez cette compréhension, il faut, avec un travail méthodique d’infusion de la conscience dans les cellules du corps, infuser en même temps la vérité de la Présence divine. C’est un travail qui prend du temps, mais qui, s’il se fait méthodiquement et constamment, produit un effet.

Alors, vous avez préparé le terrain.

Arrive une douleur quelconque provenant d’une maladie quelconque, sur un point précis. À ce moment-là cela dépendra, comme je l’ai dit au commencement, de l’approche qui vous est la plus familière. Mais nous pouvons donner un exemple. Vous avez mal, très mal ; cela fait très mal, n’est‑ce pas, vous souffrez beaucoup.

Premier point : ne pas insister sur la douleur en vous disant à vous-même : « Oh ! comme j’ai mal ! Oh ! ce mal est insupportable ! Oh ! cela devient de pire en pire, je ne pourrai jamais supporter cela », etc., tout ce genre de choses. À mesure que vous pensez comme cela et que vous sentez comme cela et que votre attention est concentrée là-dessus, le mal croît merveilleusement.

Alors, premier point : vous contrôler suffisamment pour ne pas faire cela.

Second point. Comme je l’ai dit, cela dépend de vos habitudes. Si vous savez vous concentrer, être tranquille, et que vous soyez capable d’amener en vous une certaine paix, d’une nature quelconque (cela peut être une paix mentale, cela peut être une paix vitale, cela peut être une paix psychique ; elles ont des valeurs et des qualités différentes, c’est une question individuelle), vous tâchez de réaliser en vous un état de paix, ou vous essayez d’entrer en rapport conscient avec une force de paix... Admettez que vous ayez plus ou moins partiellement réussi. Alors, si vous pouvez attirer la paix en vous et la faire descendre dans votre plexus solaire (parce que nous ne parlons pas des états intérieurs, nous parlons de votre corps physique) et, de là, la diriger d’une façon très tranquille, très lente je pourrais dire, mais très obstinée, vers l’endroit où se trouve la douleur plus ou moins aiguë, et la fixer là, c’est très bien.

Ce n’est pas toujours suffisant.

Mais si, en amplifiant ce mouvement, vous pouvez ajouter une sorte de formation mentale un peu vivante (pas seulement froide, mais un peu vivante) que la seule réalité est la Réalité divine, et toutes les cellules de ce corps sont l’expression plus ou moins déformée de cette Réalité divine — il n’y a qu’une Réalité, le Divin, et notre corps est l’expression plus ou moins déformée de cette unique Réalité —, si par mon aspiration, par ma concentration, je peux amener dans les cellules du corps la conscience de cette unique Réalité, tout désordre doit nécessairement cesser.

Si à cela vous pouvez ajouter un mouvement d’abandon confiant en la Grâce, alors je ne vous donne pas cinq minutes pour que votre douleur disparaisse. Si vous savez le faire.

Vous pouvez essayer et puis ne pas réussir. Mais il faut savoir essayer encore et encore et encore, jusqu’à ce que l’on réussisse. Mais si l’on fait ces trois choses-là en même temps, eh bien, il n’y a pas de douleur qui puisse résister.



Maintenant une autre question. C’est ce que j’ai dit la semaine dernière à propos du psychique, qui voit dans son domaine psychique, qui regarde la terre et qui cherche à y trouver un point où il puisse se réincarner dans des conditions favorables. Alors j’ai dit que, du domaine psychique, il regarde la terre pour y voir une « lumière correspondante ».

On me demande ce que je veux dire par « lumière correspondante ».

Je veux dire tout simplement une lumière psychique. Parce qu’il y a des gens qui ont un psychique plus ou moins éveillé, et ce psychique plus ou moins éveillé est visible du domaine psychique pour les êtres psychiques. Alors, quand ils voient une lumière quelque part, ils trouvent que c’est un lieu favorable pour se manifester... (Il commence à pleuvoir)

Maintenant, je crois que nous allons avoir une méditation mouillée, mes enfants !

(À un disciple) Enlevez ce micro, ces pauvres choses qui n’aiment pas la pluie !


  1. Agenda, 10 October 1965
  2. Agenda, 14 October 1964
  3. Agenda, 20 July 1963
  4. Record of Yoga, p.71
  5. Ibid., p.375
  6. Questions and Answers 1956, p.210
  7. Entretiens 1956, p.236