Loretta reads Mother's Questions and Answers:1956-08-01

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Transcript of:
Mother's Questions and Answers: August 1, 1956
by Loretta, 2017 (1:22:52)
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This week in class, Mother explains that from the spiritual point of view, no matter what form you worship, the spiritual result can be the same. If the movement is perfectly sincere, if the self-giving is integral and absolute, whatever form you choose to worship, you can succeed, you will succeed ‒ but you will still have to pass through it to find what is behind. She describes it as a movement of going deep at a certain point ‒ at a certain point only.

Then Mother explains that this is the ancient traditional worship which has always been done to merge with the Supreme. She says that Sri Aurobindo has brought spirituality farther ‒ because now one can return, after having realized the union with the Supreme. And now, one can use this progress to transform one's own outer consciousness, and also the world. To transform everything we do, every place we go, everything we put our hand on. It becomes necessary to include everything, and to contain everything in one's own consciousness.

Then she speaks of not following any form of worship automatically. The best thing ‒ the real thing ‒ is to find one's own form of worship, within everything that is offered (and there is so much offered, everywhere). The ideal is to express in life one's own special relationship with the Divine. To express it in a spontaneous and individual way, coming from within. And again, there is so much to choose from, and so much that a creative person can just move forward with, to express their own special relationship with the Divine.

In this class, Mother speaks about how people are asking her questions, and she points out that many of the questions she receives are not interesting. And as always, she'll point out if she has answered a question before.

The people who are around Mother on a daily basis all said that she was tireless in her work, tireless in her demands for improvement, for progress. Nirodbaran spent twelve years working with Sri Aurobindo in his rooms; and he wrote a book called Twelve Years with Sri Aurobindo. In the book, he has a chapter on what it was like to see Mother every day. And he wrote this:

Nirodbaran ‒ Twelve Years with Sri Aurobindo
Ch.4, “The Divine Mother”

Twelve Years with Sri Aurobindo - Ch.4 The Divine Mother.jpg
PDF (21 pages)

“Sri Aurobindo wrote to me, ‘... The Mother's pressure for change is always strong – even when she does not put it as force, it is there by the very nature of the Divine Energy in her.’ That is the indubitable, puissant impression of all those who have had anything to do with her from near or far.”[1]
“[T]he Mother's contact always brought us to the hard reality of things. Whenever she came to Sri Aurobindo's room, a powerful vibration was set within the calm, passive silence of the Self and we had to be qui vive.”[2]

In today's class, somebody asks, “what is the true intensity for wanting the Divine”. What is the intensity in our aspiration, when we aspire to realize. And Mother explains that the joy we feel in our aspiration comes from our soul, our psychic being. And the intensity comes from our vital being.

It's good to have a clear understanding of what Mother and Sri Aurobindo mean when they say ‘vital being’, because the term ‘vital’, ‘vital being’, is used a lot. The regular English dictionary defines the word ‘vital’ as being ‘life’, or being ‘of life’. And this is also what Sri Aurobindo and the Mother mean. Our vital being is our own personal collection ‒ or aggregation ‒ of life-energies. Our vital takes in energies from the cosmos, and gives out energies. We exchange our vital energies with others; usually our vital energies move us and rule us. We've never really tried to have control of our life-energies ‒ and in fact, we don't have control.

The vital being is also the place of emotion. Emotion is a life-force ‒ and again, we don't control that very well either.

And again, this is what the Yoga is for. So that these things are something that we actually enjoy. And that we enjoy rightly ‒ that they're used rightly, that they really bring us a real satisfaction, not something that is less than what is really good and right.

In Savitri, the great yogi traveller of the worlds ‒ King Aswapati, Savitri's father ‒ follows Life. He starts in Book One, and he goes all the way through Book Two, which is almost half the book. And he follows Life through all of her evolution, from the beginning of manifestation, and all of Life's manifestation in the cosmos, and in our world, and in himself ‒ and therefore in us. It's a very great teaching. And what we see is that LIfe is the very push to live. Life is the push and power to create, to form, to evolve, and to progress. And so, it is a life-energy that makes us progress.

But, in a person who is still not really integrated in their own consciousness, and not really (you could say) on top of things ‒ it is Life itself, in a person like that (which means all of us, basically), that wants anything and everything that we want.

Mother calls our vital being a warrior. It is the part of our being that does the fighting. It fights for what we want. She says that when our vital being changes its point of view, and changes from fighting for desires that come from anywhere and everywhere ‒ changes into fighting for what our soul wants ‒ then the vital being is ‘converted’.

Our soul is the part of us that is a pure portion of the Divine. It leads us to the Divine. It is the part in us that wants everything that is the Divine. And when all our energies ‒ that is to say, our vital being ‒ when our vital being wants the Divine too, our sadhana, our yogic work, our journey to the Divine, is much faster and easier.

Here, in this class, Mother is speaking about when the vital is still fighting for other things. And she explains what happens in our aspiration when we are trying to aspire for the Divine, and the vital is not yet converted.

We have the original French tape-recording today. It's going to play after the English translation. You can hear how Mother's voice changes completely when she's teaching about things like worship, and grace, and aspiration; and then when she's teaching by telling the class how to submit their questions, or commenting on what questions she has. Just the changes in Mother's voice is a good illustration of Sri Aurobindo's comment, as he wrote: “The Mother's pressure for change is always strong – even when she does not put it as force, it is there by the very nature of the Divine Energy in her.”[3]

So, it's the 1st of August, 1956. Mother's class is going on; Mother has just read from The Synthesis of Yoga. She's read her own French translation. All the students are sitting around Mother waiting; it's time for questions. And a girl says...

1 August 1956 [4]

Sweet Mother, does the worship offered to the goddess Durga and to Kali have any spiritual value?

That depends on who offers the worship.

It is not that which is of importance for the spiritual value. For the integrality and the complete truth of the Yoga it is important not to limit one’s aspiration to one form or another. But from the spiritual point of view, whatever the object of worship, if the movement is perfectly sincere, if the self-giving is integral and absolute, the spiritual result can be the same; for, whatever object you take, through it — sometimes in spite of it, despite it — you always reach the supreme Reality, in the measure and proportion of the sincerity of your consecration.

That is why it is always said that, no matter what aspect of the Divine you adore or even what guide you choose, if you are perfect in your self-giving and absolutely sincere, you are sure to attain the spiritual goal.

But the result is no longer the same when you want to realise the integral yoga. Then you must not limit yourself in any way, even in the path of your consecration.... Only, these are two very different things.

Spiritual realisation — as it was formerly understood, as it is still commonly understood — is union with the Supreme in some way or other, either within you or through some form or other; it is the fusion of your being with the Supreme, with the Absolute, almost the disappearance of your individuality in this fusion.

(And here we have a footnote. Because someone asks why Mother has said ‘almost’ the disappearance of your individuality. The footnote says:)
Later a disciple asked Mother: “Why did you say ‘almost’? Isn’t then the disappearance complete?” To which Mother answered: “Somewhere, I believe it is in ‘The Yoga of Self-Perfection’ [The Synthesis of Yoga], regarding those who wish to merge in the Supreme, Sri Aurobindo says or rather hints that this cannot be done, for the Supreme wants it otherwise. But Sri Aurobindo says it without saying it, it is just an allusion in passing. The idea is that beyond Being and Non-Being, the total Summit necessarily includes a form — what might be called an essential form — of the individuality, which no longer contradicts or is even distinct from the One, but is included in the One without any separation. But the words at our disposal mean nothing! And one is reduced to giving a childish explanation. That is why I said ‘almost’.”
(So that's the end of the footnote. But there are a couple places where Sri Aurobindo has said it; he has said that he believes that our individuality ‒ our true individuality ‒ is actually never gone. There's always something of that, even if we are One, and we have left everything. So then we'll come back to class...)

And that depends absolutely on the sincerity and the integrality of your self-giving, rather than on the choice you make of that to which you want to give yourself. For... the very sincerity of your aspiration will make you cross all limitations and find the Supreme, for you carry Him within yourself.

Whether you seek Him outside, whether you seek Him within, whether you seek Him in a form or without form, if your aspiration is sincere enough and your resolution sincere enough, you are sure to reach the goal.

But if you want to make the complementary movement of which Sri Aurobindo speaks, that is to say, to return to the outer consciousness and world after having realised this union in yourself, and transform this outer consciousness and world, then in this case you cannot limit yourself in any way, for otherwise you will not be able to accomplish your work.

Essentially, you must be able to find this oneness with the Divine in all forms, all aspects, in every way that has been used to reach Him. And you must go beyond that and find a new way.

So, the first point to clear up in your thought — and it is a point of capital importance: you must not confuse the integral yoga with other spiritual realisations, which may be very high but cover a very limited field, for theirs is a movement only in depth.

You may pierce a hole, you see, with your aspiration and make a movement in depth through anything at all. All depends on the intensity and sincerity of your aspiration — on the sincerity, that is to say, on how far your self-giving is complete, integral, absolute. But it does not depend on the form you have chosen: necessarily, you will have to pass through in order to find what is behind.

But if you want to transform your nature and your being, and if you want to participate in the creation of a new world, then this aspiration, this sharp and linear point is no longer enough. One must include everything and contain everything in one’s consciousness.

Naturally, that is much more difficult.

(And then there's silence. And then we hear the voice of that special ashramite who always asks questions; and he really does seem to ask more questions than the others ‒ the one that Mother can never understand. Last time, she said it was even useless for him to try, because it always came through to her as a kind of confusion. So, this time, all the other ashramites are trying to help. And this one ashramite says...)
Mother, what is this “divine element in human nature” which always demands symbols for the completeness of its spiritual satisfaction?


[(Another ashramite, trying to help)] Which demands a form, an expression in form.

Oh! what I have just read to you today?

(So now, we're going to go into what Mother has just read. It's a footnote, and it's the second footnote in the class. Here's the footnote:)
“In any cult the symbol, the significant rite or expressive figure is not only a moving and enriching aesthetic element, but a physical means by which the human being begins to make outwardly definite the emotion and aspiration of his heart, to confirm it and to dynamise it. For if without a spiritual aspiration worship is meaningless and vain, yet the aspiration also without the act and the form is a disembodied and, for life, an incompletely effective power. It is unhappily the fate of all forms in human life to become crystallised, purely formal and therefore effete, and although form and cult preserve always their power for the man who can still enter into their meaning, the majority come to use the ceremony as a mechanical rite and the symbol as a lifeless sign and because that kills the soul of religion, cult and form have in the end to be changed or thrown aside altogether. There are those even to whom all cult and form are for this reason suspect and offensive; but few can dispense with the support of outward symbols and even a certain divine element in human nature demands them always for the completeness of its spiritual satisfaction.[5]
(And here in class, Mother answers the question. She says:)

It is precisely that part of the being which is not satisfied with abstractions and with escaping from life and evading it and leaving it as it is. It is that part of the being which wants to be integral, wants to be integrally transformed or at any rate to participate integrally in the inner adoration.

In every normal being there is the necessity, the need — an absolute need to translate into a physical form what he feels and wants internally. I consider those who always want to evade life in order to have self-realisation as abnormal and incomplete. And in fact, these are usually weak natures. But those who have strength, force and a kind of healthy equilibrium in themselves, feel an absolute need to realise materially their spiritual realisation; they are not satisfied with going away into the clouds or into worlds where forms no longer exist. They must have their physical consciousness and even their body participate in their inner experience.

Now, it may be said that the need to adopt or follow or participate in a religion as it is found all ready-made, arises rather from the “herd instinct” in human beings. The true thing would be for each one to find that form of adoration or cult which is his own and expresses spontaneously and individually his own special relation with the Divine; that would be the ideal condition.

To adopt a religion because one is born in that religion or because the people one loves and trusts practise that religion or because when one goes to a particular place where others pray and worship, one feels helped in one’s own prayer and worship, is not the sign of a very strong nature; I should say it is rather the sign of a weakness or at any rate of a lack of originality.

But to want to translate into the forms of one’s physical life the inner aspiration and adoration is quite legitimate, and it is much more sincere than what is done by a man who splits himself into two, leads a physical life quite mechanically and ordinarily and, when he can do it, when he has the time or when it suits him, withdraws within himself, escape s from physical life and the physical consciousness and goes to far-off heights to find his spiritual joys.

Someone who tries to make his material life the expression of his highest aspiration is certainly more noble, more upright and sincere in character than a man who splits himself into two saying that the outer life is of no importance and will never change and must be accepted as it is, and that, in reality only the inner attitude counts.


My file of questions is increasing! And I must say they are not all equally interesting; but still, I could perhaps take one or two of them for the satisfaction of those who have asked them.

First, some of you have got into the habit of sending me questions without signing them, for fear that I may reveal the identity of the one who has asked the question! I shall never reveal it, you may rest assured; and even if I make an unpleasant remark, nobody will know who it is for! (Laughter)

There is another thing. Some of you don’t take the trouble of asking your questions in French. As I did not give you notice openly that I would reply only to questions in French, I have translated one or two of them for the moment; but in future, if you want me to consider your questions, they must be expressed in French. Even if there are many mistakes, it does not matter, I shall correct them!

Here is one which has been asked in English, to which the answer is very short. I am asked:

“What is the fundamental virtue to be cultivated in order to prepare for the spiritual life?”

I have said this many times, but this is an opportunity to repeat it: it is sincerity.

A sincerity which must become total and absolute, for sincerity alone is your protection on the spiritual path. If you are not sincere, at the very next step you are sure to fall and break your head. All kinds of forces,wills, influences, entities are there, on the look-out for the least little rift in this sincerity and they immediately rush in through that rift and begin to throw you into confusion.

Therefore, before doing anything, beginning anything, trying anything, be sure first of all that you are not only as sincere as you can be, but have the intention of becoming still more so.

For that is your only protection.

Can this effort to cultivate this initial virtue be a collective one?

Certainly it can. And this is what used to be attempted long ago in the schools of initiation. Even now, in more or less secret societies or very small groups, the collectivity seeks to be sufficiently united and to make a collective effort sufficiently complete for the result to be a group result instead of an individual one.

But naturally, that complicates the problem terribly.... Each time they meet, they try to create a collective entity; but for a virtue to be collectively realised, a tremendous effort is required. However, it is not impossible. [This is is. This is all I have to say on this subject.]


I have been asked another question which is a little more subtle, but it seems to me it has quite a special interest.... Somebody asks what is the true intensity for wanting the Divine, in the will to unite with the Divine. And then this person says that he has found within himself two different modes of aspiration, especially in the intensity of aspiration for the Divine: in one of these movements there is a sort of anguish, like a poignant pain, in the other, there is an anxiety, but at the same time a great joy.

This observation is quite correct.

And the question is this:

“When do we feel this intensity mixed with anguish, and when the intensity containing joy?”

I don’t know if several or many of you have a similar experience, but it is very real, this experience, very spontaneous. And the answer is very simple.

As soon as the presence of the psychic consciousness is united with the aspiration, the intensity takes on quite a different character, as if it were filled with the very essence of an inexpressible joy. This joy is something that seems contained in everything else. Whatever may be the outer form of the aspiration, whatever difficulties and obstacles it may meet, this joy is there as though it filled up everything, and it carries you in spite of everything.

That is the sure sign of the psychic presence. That is to say, you have established a contact with your psychic consciousness, a more or less complete, more or less constant contact, but at that moment it is the psychic being, the psychic consciousness which fills your aspiration, gives it its true contents. And that’s what is translated into joy.

When that is not there, the aspiration may come from different parts of the being; it may come mainly from the mind or mainly from the vital or even from the physical, or it may come from all the three together — it may come from all kinds of combinations. But in general, for the intensity to be there, the vital must be present. It is the vital which gives the intensity; and as the vital is at the same time the seat of most of the difficulties, obstacles, contradictions, it is the friction between the intensity of the aspiration and the intensity of the difficulty which creates this anguish.

This is no reason to stop one’s aspiration.

You must know, you must understand the reason for this anguish. And then, if you can introduce just one more element in your aspiration, that is, your trust in the divine Grace, trust in the divine Response, it counterbalances all possible anguish and you can aspire without any disturbance or fear.

This brings us to something else, which is not positively a question, but a request for an explanation, a comment or a development of the subject. It is about Grace.

I have said somewhere, or maybe written, that no matter how great your faith and trust in the divine Grace, no matter how great your capacity to see it at work in all circumstances, at every moment, at every point in life, you will never succeed in understanding the marvellous immensity of Its Action, and the precision, the exactitude with which this Action is accomplished; you will never be able to grasp to what extent the Grace does everything, is behind everything, organises everything, conducts everything, so that the march forward to the divine realisation may be as swift, as complete, as total and harmonious as possible, considering the circumstances of the world.

As soon as you are in contact with It, there is not a second in time, not a point in space, which does not show you dazzlingly this perpetual work of the Grace, this constant intervention of the Grace.

And once you have seen this, you feel you are never equal to it, for you should never forget it, never have any fears, any anguish, any regrets, any recoils... or even suffering. If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness.

And that would be the best possible collaboration in the divine Work.

Le 1er août 1956 [6]

Douce Mère, le culte que l’on rend à la déesse Durgâ et à Kâlî, a-t-il quelque valeur spirituelle ?

Cela dépend de qui fait l’adoration.

Ce n’est pas cela qui importe pour la valeur spirituelle. C’est pour l’intégralité et la vérité complète du yoga qu’il est important de ne pas limiter son aspiration à une forme ou à une autre. Mais au point de vue spirituel, quel que soit l’objet de l’adoration, si le mouvement est parfaitement sincère, si le don de soi est intégral et absolu, le résultat spirituel peut être le même ; parce que, quel que soit l’objet que vous preniez, à travers lui (quelquefois même malgré lui, en dépit de lui) vous atteignez toujours à la Réalité suprême, dans la mesure et en proportion de la sincérité de votre consécration.

C’est pourquoi l’on dit toujours que, quel que soit l’aspect du Divin que vous adoriez, quel que soit même le guide que vous choisissiez, si vous êtes parfait dans le don de vous-même et absolument sincère, vous êtes sûr d’arriver au but spirituel.

Mais là où le résultat n’est plus le même, c’est si vous voulez réaliser le yoga intégral. Alors, il ne faut vous limiter d’aucune manière, même dans le chemin de votre consécration... Seulement, ce sont deux choses tout à fait différentes.

La réalisation spirituelle — telle qu’elle était conçue autrefois, telle qu’elle est encore conçue généralement —, c’est l’union avec le Suprême, d’une façon quelconque, ou audedans de vous ou à travers une forme quelconque ; c’est la fusion de votre être dans le Suprême, dans l’Absolu, presque la disparition de votre individualité dans cette fusion . Et cela dépend absolument de la sincérité et de l’intégralité du don de vous-même, plus que du choix que vous faites de ce à quoi vous voulez vous donner. Parce que la sincérité même de votre aspiration vous fera traverser toutes les limitations et trouver le Suprême puisque vous le portez en vous-même.

Que vous Le cherchiez au-dehors, que vous Le cherchiez audedans, que vous Le cherchiez sous une forme ou que vous Le cherchiez sans forme, si votre aspiration est suffisamment sincère et si votre résolution est suffisamment sincère, vous êtes sûr d’arriver au but.

Mais si vous voulez faire le mouvement complémentaire, celui dont Sri Aurobindo a parlé, c’est-à-dire revenir vers la conscience et le monde extérieurs après avoir réalisé cette union en vous-même et transformer cette conscience et ce monde extérieurs, alors dans ce cas-là, vous ne pouvez vous limiter d’aucune façon, parce que, autrement, vous ne pourriez pas accomplir votre œuvre.

Au fond, il faut que vous soyez capable de trouver cette unité avec le Divin sous toutes les formes, sous tous les aspects, dans toutes les manières dont on s’est servi pour arriver à Lui. Et il faut dépasser cela et trouver une manière nouvelle.

Donc, le premier point à éclaircir dans votre pensée (et c’est un point d’une importance capitale) : il ne faut pas confondre le yoga intégral avec les autres réalisations spirituelles, qui peuvent être très hautes, mais qui couvrent un champ très limité puisque c’est un mouvement seulement en profondeur.

Vous pouvez percer un trou, n’est‑ce pas, avec votre aspiration, et faire un mouvement en profondeur à travers n’importe quoi. Tout dépend de l’intensité et de la sincérité de votre aspiration (de la sincérité, c’est-à-dire de la mesure dans laquelle le don de vous-même est complet, intégral, absolu). Mais cela ne dépend pas de la forme que vous avez choisie : nécessairement vous serez obligé de passer au travers et d’aller trouver ce qui est derrière.

Mais si vous voulez transformer votre nature et votre être, et si vous voulez participer à la création d’un monde nouveau, alors cette aspiration, cette pointe aiguë et linéaire, ne suffit plus. Il faut tout englober et tout contenir dans sa conscience.

Naturellement, c’est beaucoup plus difficile.

Mère, quel est cet « élément divin » dans la nature humaine, qui demande toujours des symboles pour la plénitude de sa satisfaction spirituelle ?

Quoi ?

Qui demande une forme, qui demande une traduction dans une forme.

Oh ! ce que je viens de vous lire aujourd’hui ?

C’est justement la partie de l’être qui ne se contente pas des abstractions et qui n’est pas satisfaite en s’échappant et en s’évadant de la vie et en laissant la vie telle qu’elle est. C’est la partie de l’être qui veut être intégrale, qui veut être intégralement transformée, ou en tout cas qui veut participer intégralement à l’adoration intérieure.

Il y a dans tout être normal la nécessité, le besoin — un besoin absolu — de traduire physiquement ce qu’il sent et ce qu’il veut intérieurement. Ce sont les gens que je considère comme anormaux et incomplets qui veulent toujours s’évader de la vie pour se réaliser. Et au fond, ce sont généralement les natures faibles. Mais ceux qui ont de la puissance, de la force et une sorte d’équilibre bien portant en eux-mêmes sentent un besoin absolu de réaliser matériellement leur réalisation spirituelle ; ils ne se contentent pas de s’en aller dans les nuages, ou dans des mondes où la forme n’existe plus. Ils ont besoin que leur conscience physique, et même leur corps, participent à leur expérience intérieure.

Maintenant, on peut dire que le besoin d’adopter ou de suivre, ou de participer à une religion telle qu’on la trouve toute faite relève plutôt de la nature « troupeau » dans l’être humain. La chose vraie serait que chacun trouve la forme d’adoration ou de culte qui lui est personnelle et qui exprime d’une façon spontanée et individuelle sa propre relation avec le Divin ; ce serait la condition idéale.

Tandis que d’adopter une religion parce qu’on est né dans cette religion, ou parce qu’on connaît des gens que l’on aime et en qui l’on a confiance qui pratiquent cette religion, ou parce que, quand on va à tel endroit où d’autres prient et adorent, on se sent aidé dans sa prière et dans son adoration, ce n’est pas le signe d’une nature très forte ; je dirais plutôt que c’est le signe d’une faiblesse, ou en tout cas d’un manque d’originalité.

Mais vouloir traduire, dans les formes de sa vie physique, l’aspiration et l’adoration intérieures est tout à fait légitime, et c’est beaucoup plus sincère que celui qui se coupe en deux, qui vit une vie physique d’une façon tout à fait mécanique et ordinaire et qui, quand il le peut, quand il en a le temps, ou quand ça lui chante, se retire au-dedans de soi, s’échappe de la vie physique et de la conscience physique et va dans des hauteurs, plus ou moins lointaines, trouver ses joies spirituelles.

Celui qui essaye de faire de sa vie matérielle l’expression de son aspiration la plus haute est certainement d’un caractère plus noble, plus droit et plus sincère que celui qui se coupe en deux et qui dit que la vie extérieure n’a aucune importance et qu’elle ne changera jamais et qu’il faut l’accepter comme elle est et que, au fond, il n’y a que l’attitude intérieure qui compte.


Mon dossier de questions augmente ! Et je dois dire qu’elles ne sont pas toutes également intéressantes ; mais enfin, je pourrais peut-être en prendre une ou deux pour la satisfaction de ceux qui les ont posées.

D’abord, on a pris l’habitude de m’envoyer des questions sans me les signer, de peur que je révèle l’identité de celui qui a posé la question ! Je ne la révélerai jamais, vous pouvez être tranquille ; et même si je fais quelque remarque désobligeante, personne ne saura pour qui c’est ! (rires)

Il y a un autre point. C’est que certains d’entre vous ne prennent pas la peine de me poser leurs questions en français. Comme je n’ai pas prévenu publiquement que je ne répondrai qu’aux questions en français, j’en ai traduit une ou deux pour le moment ; mais à l’avenir, si vous voulez que je prenne en considération vos questions, il faut qu’elles soient exprimées en français. Même s’il y a beaucoup de fautes, cela ne fait rien, je les corrigerai !

Il y en a une ici, justement, qui a été posée en anglais et pour laquelle la réponse est très courte. On me demande :

Quelle est la vertu fondamentale à cultiver pour se préparer à la vie spirituelle ?

Je l’ai dit bien des fois, mais c’est une occasion de le répéter : c’est la sin-cé-ri-té.

Une sincérité qui doit devenir totale et absolue, parce que seule la sincérité est une protection sur le chemin spirituel. Si vous n’êtes pas sincère, dès le second pas vous êtes sûr de tomber et de vous casser le nez. Il y a toutes sortes de forces, de volontés, d’influences, d’entités qui sont là à guetter la moindre petite faille dans cette sincérité et qui, immédiatement, se précipitent par cette faille et commencent à vous désorganiser.

Par conséquent, avant de rien faire, de rien commencer, de rien essayer, soyez sûr d’abord que vous êtes non seulement aussi sincère que vous pouvez l’être, mais que vous avez l’intention de le devenir encore bien davantage.

Parce que c’est votre seule protection.

Cet effort pour cultiver la vertu initiale peut-il être collectif ?

Certainement il peut l’être. Et c’est cela que l’on essayait autrefois dans les collèges d’initiation. Encore maintenant, dans les sociétés plus ou moins secrètes ou les groupements très limités, on cherche à ce que la collectivité soit assez unie et fasse un effort collectif assez complet pour que le résultat soit le résultat du groupe au lieu d’être le résultat d’un individu.

Mais naturellement, cela complique le problème terriblement... Chaque fois que l’on se réunit, on essaye de créer une entité collective ; mais pour qu’une vertu soit réalisée d’une façon collective, cela demande un effort formidable. Pourtant ce n’est pas impossible.


On m’a posé une autre question, qui est d’un ordre un peu plus subtil, mais qui me paraît avoir un intérêt assez particulier... Quelqu’un demande quelle est la vraie intensité pour vouloir le Divin, dans la volonté de s’unir au Divin. Et alors cette personne dit ceci, qu’elle a trouvé en elle deux modes différents dans cette aspiration, surtout dans l’intensité de l’aspiration vers le Divin : dans l’un de ces mouvements, il y a une sorte d’angoisse, comme une douleur poignante ; dans l’autre, il y a une anxiété, mais en même temps une grande joie.

Cette observation est très correcte.

Et la question posée est celle-ci :

« Quand sent-on cette intensité mélangée à l’angoisse, et quand sent-on cette intensité contenant de la joie ? »

Je ne sais pas si plusieurs ou beaucoup d’entre vous ont une expérience analogue, mais elle est très réelle, cette expérience, très spontanée. Et la réponse est très simple.

Dès que la présence de la conscience psychique est unie à l’aspiration, l’intensité prend un caractère tout différent et comme rempli de l’essence même d’une joie inexprimable. Cette joie est comme quelque chose qui est le contenu de tout le reste. Quelle que soit la forme extérieure de l’aspiration, quels que soient les difficultés ou les obstacles qu’elle rencontre, cette joie est là comme si elle remplissait tout, et elle vous porte en dépit de tout.

Cela, c’est le signe certain de la présence psychique. C’est‑adire que vous avez établi un contact avec votre conscience psychique, plus ou moins complet, plus ou moins constant, mais à cette minute-là, c’est l’être psychique, la conscience psychique qui remplit votre aspiration, qui lui donne son vrai contenu. Et c’est cela qui se traduit par la joie.

Quand ce n’est pas là, l’aspiration peut venir de différentes parties de l’être ; elle peut venir principalement du mental, elle peut venir principalement du vital, elle peut venir même du physique, elle peut venir de l’union des trois — elle peut venir de toutes sortes de combinaisons. Mais généralement, pour que l’intensité soit là, il faut la présence vitale. C’est le vital qui donne l’intensité ; et comme le vital est en même temps le lieu de la majorité des difficultés, des obstacles, des contradictions, alors c’est la friction entre l’intensité de l’aspiration et l’intensité de la difficulté qui crée cette angoisse.

Ce n’est pas une raison pour arrêter son aspiration.

Il faut savoir, il faut comprendre la raison de cette angoisse. Et alors, si l’on peut faire intervenir juste un élément de plus dans l’aspiration, c’est-à-dire la confiance en la Grâce divine, la confiance dans la Réponse divine, cela contrebalance toutes les angoisses possibles et on peut aspirer sans trouble et sans crainte.

Ceci nous amène à autre chose, qui n’est pas positivement une question, mais une demande d’explication, de commentaire, ou de développement de la question. Il s’agit justement de la Grâce.

J’ai dit quelque part, ou j’ai écrit, que quelles que soient la foi et la confiance que l’on ait en la Grâce divine, quelle que soit la capacité que l’on ait de La voir à l’œuvre dans toutes les circonstances, à tout moment, sur tous les points de la vie, jamais on ne pourra arriver à comprendre l’immensité merveilleuse de Son Action, et la précision, l’exactitude avec laquelle cette Action s’accomplit ; jamais on ne pourra saisir à quel point la Grâce fait tout, est derrière tout, organise tout, conduit tout, pour que la marche en avant vers la réalisation divine soit aussi prompte, aussi complète, aussi totale et aussi harmonieuse qu’elle peut l’être, étant donné les circonstances du monde.

Dès que l’on est en rapport avec Elle, il n’est pas une seconde dans le temps, pas un point dans l’espace, qui ne vous montre d’une façon éclatante ce travail perpétuel de la Grâce, cette intervention constante de la Grâce.

Et une fois que l’on a vu cela, alors on sent que jamais on n’est à la hauteur de cela, parce qu’il ne faudrait jamais l’oublier, il ne faudrait jamais avoir des peurs, des angoisses, des regrets, des reculs, des... même des souffrances. Si l’on était en union avec cette Grâce, si on La voyait partout, on commencerait à vivre une vie d’exultation, de toute-puissance, de bonheur infini.

Et ce serait la meilleure collaboration possible à l’Œuvre divine.

  1. Twelve Years with Sri Aurobindo, Ch.4, “The Divine Mother”
  2. Ibid.
  3. Ibid.
  4. Questions and Answers 1956, p.243
  5. The Synthesis of Yoga, p.163, “The Ascent of the Sacrifice – 2: The Works of Love—The Works of Life”
  6. Entretiens 1956, p.273