Loretta reads Mother's Questions and Answers:1956-08-15 part 1

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Transcript of:
Mother's Questions and Answers: August 15, 1956 (part 1 of 2)
by Loretta, 2017 (1:37:16)
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We're in the first week of November, and it's nice because this class is about darshan. And in the month of November, there are two darshans in the Ashram. This week the class is rather long; Mother gives a lot of extra things (they print things, and then there are extra additional things they tell us about). So we'll have the first half today.

And there are two main subjects in this part. The first one is a continuation of how to worship. For the last three weeks, we've heard Mother speak on some aspect of worship: some way to really worship, instead of doing things automatic ‒ sitting down and having our mind wander, or doing things mechanically ‒ things like that. And today, we have a long section of Sri Aurobindo's writing from The Synthesis of Yoga. It's about how worship is better (or is real, maybe) when our soul ‒ our psychic being ‒ is forward and is the main part of us that participates in the worship. When that's not there, and it's only our unpurified mind, or unpurified energetic self ‒ then we're trying to worship something without the presence of our real self. And it's quite different.

Mother has just read what Sri Aurobindo wrote, and she doesn't go any farther into the subject. It looks like she believes that he's covered the subject fully and that she has nothing more to say on it. Instead, she carries the subject further; and she says that when our soul takes up our other parts, that we're protected from harm. And that this state of soul-purity, of really having our soul functioning in all of our parts, is necessary for us to have if we want to do the Yoga. And she speaks a lot about fear; because with our soul forward, we can be free from fear, and it is necessary.

From time to time, it's good to remember what our soul is, mentally. It keeps us remembering, and helps us somehow to get to our soul. And this is a good place to do that again. Especially after we read what Sri Aurobindo has said about how dangerous it is not to have the soul [forward].

Last week, Mother told us that the psychic flame within us, the flame of our soul, is not always lit. But we can light it, with a steady, sincere will ‒ a strong will ‒ for progress. A strong will for perfection. A will for self-purification. So, we do have a simple, straightforward method to get to our soul.

And a good way to define our individual soul is to say that it's a very tiny portion of the self which is the All ‒ the infinite and eternal self, the One ‒ and one day, this tiny portion of the All decides to forget its true nature of the All. It decides to be completely ignorant of the Self. And it decides to go through spiritual progress to come back to its full consciousness. It does this through taking births in different physical bodies down through time. It does this to form a person which has many different experiences of the manifested world.

And through countless different experiences, being countless different kinds of people ‒ birth after birth, slowly but surely ‒ our soul becomes again actively conscious of its own existence, and therefore also of its divine origin. Then, when our soul works more often and more strongly ‒ to be that consciousness in all its instruments of expression ‒ we are ‘in our soul’. The instruments of the expression of the soul are all the human parts in each birth. So as the soul-consciousness in all its instruments of expression increases, we begin to long more and more for higher things. Things like goodness and beauty; things like love and purity and truth. We change more and more quickly away from negativities. We become more and more quickly these things; and we do these things, and we change the world so the world around us has these things.

We can see from what Sri Aurobindo writes that it's hard work. And we know it's hard work. But it gets easier as we go along, simply because our soul takes over more and more.

The other subject in the class is how the darshans were at the time of that class, which is August of 1956. ‘Darshan’ is a Sanskrit word with more than one meaning. It means ‘presence’, or it means a presence which has some effect on you. It's also connected with the idea of ‘sight’ ‒ of seeing something. And Sri Aurobindo defines it as “the truth of the thing seen”: when you see it, you get its real truth.

All this goes toward explaining the traditional Indian custom of going into the presence of a holy person to have their darshan. We're all sending and receiving instruments. We are all more or less aware of what we receive and send ‒ more, or less, depending on how conscious we are. And when we are in the presence of a person who is more spiritually developed than we are (depending on how much we are receptive to them), something of their more-developed consciousness comes into our consciousness. This helps us to make our next step of spiritual development. We may know it, we may not know it ‒ but we know it feels good. And we want to do this.

Traditionally, in India, people didn't travel much. (It's different today: everybody's on the move.) But it used to be that people traveled only for these kinds of things. And often a whole village would travel to sit at the feet of a saint or a sage ‒ some holy person. Darshans in the Ashram have quite a long history. Sri Aurobindo and Mother gave their first Ashram darshan on February 21st of 1927: Mother's birthday in 1927. That's ninety years ago. Sri Aurobindo retired completely to his room on November 24th of 1926. At that time, he had the realization of the overmental consciousness, which was also called the Krishna consciousness. In more simple words, what that meant was that he'd reached the top of the mind; he'd gone beyond the mind into a level of the creation of what they call ‘the gods’, where great beings (consciousnesses) were and where they came from. And this realization gave him what he needed to go farther ‒ to go into the supramental consciousness of the All, and to really bring it here on the earth for other people ‒ for lots of more other people than used to be possible.

And so he retired to his room, because he needed to be alone to really concentrate on all that. From that time, nobody could see him, although they could write to him. And everybody longed to see him, of course. Mother and Sri Aurobindo then organized four darshans ‒ four opportunities to have the presence ‒ each year, so that ashramites could receive something of Sri Aurobindo's spiritual consciousness. And in this case it was quite particular. It was to receive something of Sri Aurobindo's spiritual work that he had done so far, up to that point, as he went on working on his own, in his room.

In the beginning years of darshan, each ashramite could spend time alone with Mother and Sri Aurobindo. They sat side by side, on a small couch, and the ashramite could speak with them, and then would kneel on the floor between them and receive their blessings. For those people who go to Sri Aurobindo for darshan day ‒ they go to Sri Aurobindo's room ‒ they can see that small couch: it's in the room where people receive the darshan messages now.

In front of this couch, one can see two wooden footstools where Mother and Sri Aurobindo kept their feet ‒ because people like to touch the feet of a guru. And the reason for this is that the universal and cosmic vibrations for human beings come in through the top of the head, and go through the bottom of their feet. So by touching the feet of the guru, you receive what has passed through the guru's body and spiritually changed along the way. And the ashramite would kneel between these footstools. (For those of us who are hearing this program and who go for darshan ‒ when you walk towards the little table where they give you the darshan message, it's on the right.)

But this darshan time ‒ where people could really spend a lot of time with Mother and Sri Aurobindo ‒ didn't last too long. More and more people were coming. People were writing from all over the world, all cultures, asking permission to come. And Mother and Sri Aurobindo moved: they sat on another small couch, in the small room at the eastern end of the same room where people still receive the darshan messages. The entryway into the small room had doors which were kept open. And something was kept on the floor in front of this entry, so people couldn't walk in ‒ they were kept at a small distance away from Mother and Sri Aurobindo. But they could stand there for awhile.

Darshan went on for hours and hours as people went and stood in front of their gurus. We have a photograph of this darshan ‒ this is ‘the darshan photograph’. We only have this one, taken at this one time. It was taken by Henri Cartier-Bresson, on April 24th of 1950. And this small couch is also still there, just inside that entryway. When people leave Sri Aurobindo's room, and come into the room where they're going to receive the darshan message, it's on their left-hand side.

In 1938, Sri Aurobindo injured his knee. And he didn't have a lot of strength ‒ he was in pain. So the amount of time people could have this darshan changed. People had to keep moving, or stay for just an instant. And the whole darshan time was reduced from hours and hours to a couple of hours.

After Sri Aurobindo left, in 1950, Mother gave darshan alone. She sat in a wooden chair which is next to the doorway out to the stairs: it's the same room at the other end of the room from the little room where she sat with Sri Aurobindo; and Mother's chair is also still in that room. After one gets the darshan message, you see it right there on your left-hand side as you go out to the stairs. And Mother sat there from 1950 to 1962, four times a year, by herself, and gave darshan.

In 1962, Mother retired to her room on the second floor. That room was built especially for her. It was a small suite of rooms: it had two rooms, a bathroom, a small place for cooking. Mother was 84 years old when she retired. After that, everybody thought that there would be no darshan ‒ and so they built a terrace out at the eastern side (the side where the ocean is). And it was a bit of a sneaky move! Because the terrace was finished, everything was done, and word was very quietly passed around that everyone should go and stand on the street, three floors below ‒ just underneath this new terrace. And they invited Mother out to see her terrace. And so there she was, and there everybody was (!), down on the street.

And afterwards she said something like, ‘these rascals very sneakily made this place for giving darshan!’ But after that, she gave four public darshans every year. She went on the terrace, and hundreds of people stood in the street below. And as the years went on, it was hundreds and hundreds and hundreds of people. They stood on the street; they stood on the rooftops of the houses opposite; they stood in the windows. Now there are five darshans each year. The new one is from the date of Mother's mahasamadhi. So from this history, we can see how darshan has changed (changed externally) over the years.

In the class, we're going to have Mother's account of some of the interior changes that happened. And we're also going to see what they thought about the darshans ‒ we kind of read it between the lines, through what Mother says.

Today people have darshan by walking in a line through Sri Aurobindo's room for his birthday, for his mahasamadhi. For Mother's birthday, Mother's mahasamadhi, they walk through Mother's rooms. It seems that the purpose of the darshans as they were in '56 is still the purpose today; but the work has been extended, and made in such a way to reach wider and wider areas. And it's no longer limited or pointed towards the people in the Ashram.

And we can see this wider reception, by the numbers of people that come, and the kinds of people that come. Often they don't know anything at all about Mother or Sri Aurobindo or the Yoga. They just know that they're holy people and it's a good thing to do. But they all get something ‒ and that's the purpose of giving the darshans.

And one thing that does come through Mother's words is the painstaking detail of preparation behind each darshan. The things that they did, to make sure that what they wanted to get done would get done. It shows us the very serious attitude they had toward doing the work of bringing the new consciousness.

So the two darshans that we have this month are first on Friday, November 17th ‒ that's Mother's mahasamadhi day, they day she left her physical body. And people go up to Mother's room on that day, and then pass down through Sri Aurobindo's room; and on the way out, they get their darshan message, and they're in the room where the two couches and the chair are that were used by them for their darshans.

One week later is Sri Aurobindo's realization day, when he attained to this Overmind consciousness. And in the Ashram it's called ‘Siddhi Day’. And ‘siddhi’ means ‘a spiritual power’, but it also just means ‘an accomplishment’. And this was the day that he retired to his room. So people go to Sri Aurobindo's room on that day. And thousands of people come for darshans; they all receive a darshan message, as everyone has always done for ninety years. And people in other parts of the world, who are connected with Mother and Sri Aurobindo, are very aware of these darshan days. They keep their consciousness open; and they also receive the effect of the darshan, wherever they are.

We have the original tape of Mother's class. It will play after the English translations. And even if you don't understand French, you can hear in her voice ‒ in the first part of the class ‒ the deep, serious, powerful way she speaks about the soul, and about having no fear.

So it's now the 15th of August, 1956; it is in fact a darshan day. 15th of August is Sri Aurobindo's birthday. And Mother has just read out to the class something she has translated into French from The Synthesis of Yoga. It's about how worship should be, when our soul is there to make it true. It's quite long, and this is what it is...

15 August 1956 [1]

“It is here that the emergence of the secret psychic being in us as the leader of the sacrifice is of the utmost importance; for this inmost being alone can bring with it the full power of the spirit in the act, the soul in the symbol. It alone can assure, even while the spiritual consciousness is incomplete, the perennial freshness and sincerity and beauty of the symbol and prevent it from becoming a dead form or a corrupted and corrupting magic; it alone can preserve for the act its power with its significance. All the other members of our being, mind, life-force, physical or body consciousness are too much under the control of the Ignorance to be a sure instrumentation and much less can they be a guide or the source of an unerring impulse. Always the greater part of the motive and action of these powers clings to the old law, the deceiving tablets, the cherished inferior movements of Nature and they meet with reluctance, alarm or revolt or obstructing inertia the voices and the forces that call and impel us to exceed and transform ourselves into a greater being and a wider Nature. In their major part the response is either a resistance or a qualified or temporising acquiescence; for even if they follow the call, they yet tend — when not consciously, then by automatic habit — to bring into the spiritual action their own natural disabilities and errors. At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure halfway and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that the Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind’s and the life’s falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind’s ardours and the blind enthusiasm of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure.”[2]
[(And now Mother continues this; and she speaks in a very deep and serious voice, in a very powerful way. And Mother says:)]

This is the most powerful, the most complete and true answer to all the questions which so many people have in their heads but do not dare to ask.

So many people doubt the effectiveness of the Protection, the safety of the Path, because others go astray. And in their egoism they tremble with fear instead of telling themselves what I have just been reading to you this evening, what is the cause of all catastrophes, small or great, which threaten those who follow the path of yoga without having taken the necessary care to be sufficiently pure and sincere.

No protection, no Grace can save those who refuse the indispensable purification.

And I would add this: that fear is an impurity, one of the greatest impurities, one of those which come most directly from the anti-divine forces which want to destroy the divine action on earth; and the first duty of those who really want to do yoga is to eliminate from their consciousness, with all the might, all the sincerity, all the endurance of which they are capable, even the shadow of a fear. To walk on the path, one must be dauntless, and never indulge in that petty, small, feeble, nasty shrinking back upon oneself, which is fear.

An indomitable courage, a perfect sincerity and a sincere self-giving, so that one does not calculate or bargain, does not give with the idea of receiving, does not trust with the idea of being protected, does not have a faith which asks for proofs — it is this that is indispensable in order to walk on the path, and it is this alone which can truly shelter you from all danger.


You have a question, yes?

[(A younger boy)] Sweet Mother, why does one feel a different atmosphere on Darshan days? What should one do on these days?

Different? You ask this question!... There is an invasion of more or less dark and foreign elements, who may come with goodwill, possibly, but who come with an almost total ignorance and throw it all out in the atmosphere; and so, naturally, if one is the least bit open to what is happening, one feels crushed under the weight of this increased ignorance.

I don’t mean that there is no ignorance here! But still, the dose is different. Here, for all that, there is a sort of manipulation of the consciousness going on constantly, night and day, visibly, invisibly; and whether one wants it or not, in spite of everything one takes it in, and after some time it acts.

When a few people come, something changes, but it is not so much as to give a painful feeling; but when it is a rush like this, dashing in all at once, then the whole level comes down immediately, and unless one is able to withdraw into oneself and keep one’s head above these submerging waters, this swamping flood of ignorance, if one can’t raise one’s head above it, well, one feels very uneasy.

No, Mother, it is an atmosphere of joy!

You find it an atmosphere of joy!

Yes, Mother.

Then it is personal, my child. It is something purely personal. And you ought to be able to keep it.

It comes because at this time there are memories awakening in you, a certain concentration. Or perhaps what you call joy is a vital pleasure, no? Isn’t it a sort of excitement? When do you feel this joy?

Today, it was after Darshan.

I think it is the same thing that happens to people who are more receptive on their birthdays or who need to remember an event to awaken their receptivity.

In the days when Sri Aurobindo used to give Darshan, before he gave it there was always a concentration of certain forces or of a certain realisation which he wanted to give to people. And so each Darshan marked a stage forward; each time something was added. But that was at a time when the number of visitors was very limited. It was organised in another way, and it was part of the necessary preparation.

But this special concentration, now, occurs at other times, not particularly on Darshan days. And it occurs much more often, on other kinds of occasions, in other circumstances. The movement is much accelerated, the march forward, the stages succeed each other much more rapidly. And perhaps it is more difficult to follow; or in any case, if one doesn’t take care to keep up, one is much more quickly out-distanced than before; one gets the feeling of being late or of being abandoned. Things change quickly.

And I ought to say that these Darshan times with all this rush of people serve not so much for an inner progress — that is to say, inside the Ashram — as for a diffusion outside. The use we make of these days is a little different; above all, it is to go farther, have a vaster field, reach more distant points. But the concentration is less and there is this inconvenience of a large crowd, which was always there but which has been much greater during these last years than at the beginning. At the beginning there was not such a crowd; and perhaps the quality of the crowd was also a little different.

So the joy you were speaking about would rather be a kind of excitement or the feeling of a more intense or more active life; but it is not actually a greater Presence. One puts oneself, perhaps, into a more receptive state in which one receives more, but there is no intensification of the Presence — not to my knowledge.

So it must be within you that you have to find the reason, and the remedy for keeping this joy.

[(An older fellow)] But Mother, what is the significance of the message you give every Darshan? For example, today you gave the picture of the flower that symbolises the supramental manifestation.

Yes, as I have just told you, this is spread in thousands of copies all over the world. It is an externalisation of the thing, it is a way of spreading the influence, spreading the message, reaching farther. Everything that is said in a Darshan message has been studied, proved, tested, beforehand. And on Darshan day it is given. First the experiment is made, then it is declared publicly. The first movement is the individual development; at the Darshan time it is spread abroad.

Sri Aurobindo always spoke of two movements [didn't he]: the formation of the individual in order to be able to reach the goal individually, and the preparation of the world.... For the progress of the individual is, so to say, not exactly delayed or helped by the condition of the whole, but this brings about a certain balance between the two. The individual movement is always much more rapid and more penetrating; it goes farther, more deeply and more quickly. The collective movement forms a sort of basis which both restrains and supports at the same time. And it is the balance between these two movements which is necessary. So, the more rapidly one goes individually, the more necessary it is to try to extend and strengthen the collective basis.

[There is nothing in the messages that are given which has not been said or announced beforehand. It only has a more objective and a more effective form.]


[Is that all?]


Le 15 août 1956 [3]

« Il est donc de la plus haute importance que l’être psychique caché en nous fasse son émergence et prenne la direction du sacrifice, car seul cet être profond peut apporter le plein pouvoir de l’esprit dans l’acte et de l’âme dans le symbole. Lui seul peut assurer au symbole une éternelle fraîcheur, une sincérité et une beauté impérissables même quand la conscience spirituelle est incomplète, et empêcher le symbole de devenir une forme morte ou une magie corrompue et corruptrice ; seul, il peut conserver à l’acte son pouvoir et sa signification. Toutes les autres parties de notre être — le mental, la force de vie, la conscience physique ou corporelle — sont beaucoup trop sous la domination de l’Ignorance pour être des instruments sûrs, et encore moins peuvent-ils être un guide ou la source d’une impulsion qui ne s’égare point. Toujours, le mobile et l’action de ces pouvoirs s’accrochent en grande partie à la vieille loi, aux tables trompeuses, aux mouvements inférieurs chéris de la Nature, et c’est à contre-coeur, avec crainte ou révolte, ou en opposant une inertie obstructrice, qu’ils répondent aux voix et aux forces qui nous appellent et nous pressent de nous dépasser et de nous transformer en un être plus grand et en une Nature plus vaste. Le plus souvent, ils répondent par une résistance ou un acquiescement mitigé et temporisateur ; car même quand ils répondent à l’appel, ils tendent encore par habitude automatique sinon consciemment, à introduire dans l’action spirituelle leurs propres incapacités naturelles et leurs erreurs. À chaque instant, ils sont poussés à tirer égoïstement avantage des influences psychiques et spirituelles ; à chaque instant, on peut les surprendre à se servir du pouvoir, de la joie et de la lumière que ces influences nous apportent, dans un dessein vital inférieur. Plus tard aussi, même quand le chercheur s’est ouvert à l’Amour divin transcendant, universel ou immanent et qu’il cherche à l’infuser dans la vie, il se heurte au pouvoir d’obscurcissement et de perversion de ces forces inférieures de la Nature. Toujours, elles attirent vers les pièges, infiltrent dans cette intensité plus haute leurs éléments amoindrissants, cherchent à capturer pour elles-mêmes et à leurs fins le Pouvoir qui descend, et le dégradent, en font un instrument mental, vital et physique glorifié au service du désir et de l’ego. S’il ne tenait qu’à elles, l’Amour divin, au lieu d’être le créateur de nouveaux cieux et d’une nouvelle terre de Vérité et de Lumière, serait gardé ici prisonnier et utilisé comme une légitimation formidable, une force de glorification sublimante, pour dorer la boue de la vieille terre et colorer de rose et de saphir les vieux cieux troubles et irréels de l’imagination vitale sentimentalisante et les chimères idéalisées du mental. Si cette falsification est tolérée, la Lumière, le Pouvoir et la Béatitude d’en haut se retirent et il y a une chute à un état inférieur, ou bien la réalisation reste à michemin, enchaînée, prise dans un dangereux mélange, à moins qu’elle ne soit recouverte ou même submergée par une exaltation inférieure qui n’est pas le véritable Ânanda. Pour cette raison, l’Amour divin, pourtant au coeur de toute la création et la plus puissante de toutes les forces créatrices et rédemptrices, a été jusqu’à présent la moins visiblement présente dans la vie terrestre, la moins efficace dans la rédemption, la moins créatrice. La nature humaine n’a pas été capable de la supporter dans toute sa pureté, justement parce que c’est la plus puissante, la plus pure, la plus rare, la plus intense de toutes les énergies divines ; l’homme a immédiatement corrompu le peu qu’il en pouvait saisir pour en faire une ardeur vitale pieuse, une sentimentalité religieuse ou morale incapable de se défendre, un mysticisme voluptueux ou même érotique et sensuel sorti d’un mental peint en rose ou d’une impulsion vitale passionnément trouble, et par ces faux-semblants, il a voulu compenser son incapacité à abriter le Feu mystique qui pourrait reconstruire le monde par sa flamme sacrificielle. Seul, l’être psychique profond, quand il se dévoile et émerge avec son plein pouvoir, peut conduire le sacrifice du pèlerin sans dommage à travers ces embûches et ces pièges ; à chaque moment, il surprend, démasque, rejette les mensonges du mental et de la vie, saisit la vérité de l’Amour divin et de l’Ânanda, et les dégage des ardeurs excitées du mental ou de l’enthousiasme aveugle et fallacieux de la force de vie. Mais par contre, toutes les parties essentiellement vraies dans l’être mental, vital et physique, il les désembourbe et les prend avec lui dans le voyage, jusqu’à ce qu’elles se tiennent, droites sur le sommet, neuves en esprit et sublimes en leur forme. »

C’est la réponse la plus puissante, la plus complète et la plus vraie à toutes les questions que tant de gens ont dans leur tête et qu’ils n’osent pas poser.

Tant de gens mettent en doute l’efficacité de la Protection, la sûreté du chemin, parce que d’autres s’égarent. Et ils tremblent de peur dans leur égoïsme au lieu de se dire ce que je viens de vous lire ce soir, et qui est la cause de toutes les catastrophes, petites ou grandes, qui menacent ceux qui suivent le chemin du yoga sans avoir pris le soin nécessaire d’être suffisamment purs et sincères.

Aucune protection, aucune Grâce ne peut sauver ceux qui se refusent à la purification indispensable.

Et j’ajoute ceci que la peur est une impureté, l’une des plus grandes impuretés, l’une de celles qui proviennent le plus directement des forces antidivines qui veulent détruire l’action divine sur la terre ; et le premier devoir de ceux qui veulent vraiment faire le yoga, c’est d’éliminer de leur conscience, avec toute la puissance, toute la sincérité, toute l’endurance dont ils sont capables, même l’ombre d’une peur. Pour marcher sur le chemin, il faut être intrépide, et ne jamais faire ce retour sur soi, mesquin, petit, faible, vilain, qu’est la peur.

Un courage indomptable, une sincérité parfaite et un don de soi sincère tel qu’on ne fait pas de calculs ni de marchandages, qu’on ne se donne pas avec l’idée de recevoir, qu’on ne se confie pas avec l’idée qu’on sera protégé, qu’on n’a pas une foi qui demande des preuves — c’est cela qui est indispensable pour marcher sur le chemin, et c’est cela seul qui peut vraiment vous mettre à l’abri de tout danger.


Tu as une question, toi ?

Douce Mère, pourquoi sent-on une atmosphère différente les jours de Darshan ? Comment doit-on se comporter ces jours-là ?

Différente ? Tu poses la question !... Il y a une invasion d’éléments plus ou moins obscurs et étrangers, qui peuvent venir avec bonne volonté, c’est possible, mais qui viennent avec une ignorance presque totale, et qui précipitent tout cela dans l’atmosphère ; et alors naturellement, si l’on est le moins du monde ouvert à ce qui se passe, on se sent écrasé sous le poids de cet accroissement d’ignorance.

Je ne veux pas dire qu’il n’y ait pas d’ignorance ici ! mais enfin, la dose est différente. Ici, il y a tout de même une sorte de manipulation de la conscience, qui se fait constamment, nuit et jour, visiblement, invisiblement ; et qu’on le veuille ou même qu’on ne le veuille pas, malgré tout on l’absorbe, et au bout d’un certain temps cela agit.

Quand il vient un petit nombre de gens, cela change quelque chose, mais ce n’est pas suffisant pour donner une impression pénible ; mais quand c’est une ruée comme cela, qui se précipite tout ensemble, alors tout le niveau descend immédiatement, et à moins que l’on ne soit capable de se retirer en soi-même et de mettre la tête au-dessus de cette eau qui submerge — cette nappe d’ignorance qui submerge —, si l’on n’est pas capable de lever sa tête au-dessus, eh bien, on se sent très mal à l’aise.

Non, Mère, c’est une atmosphère de joie !

Tu trouves que c’est une atmosphère de joie !

Oui, Mère.

Alors c’est personnel, mon petit. C’est une chose purement personnelle. Et tu devrais pouvoir la garder.

C’est parce que, à ce moment-là, il y a en toi des souvenirs qui s’éveillent, une certaine concentration. Peut-être même, ce que tu appelles joie, c’est un plaisir vital, non ? Ce n’est pas une sorte d’excitation ? Quand éprouves-tu la joie ?

Aujourd’hui, c’est après le Darshan.

Je crois que c’est le même phénomène pour les gens qui sont plus réceptifs le jour de leur fête, ou qui ont besoin du souvenir d’un événement pour que cela réveille leur réceptivité.

En un temps, quand Sri Aurobindo donnait le Darshan luimême, avant de le donner, il y avait toujours une concentration de certaines forces, ou d’une certaine réalisation qu’il voulait donner aux gens. Et alors, chaque Darshan marquait une étape dans l’avance ; chaque fois quelque chose était ajouté. Mais cela, c’était du temps où le nombre des visiteurs était très restreint. C’était organisé d’une autre manière ; et cela faisait partie de la préparation nécessaire.

Mais cette concentration spéciale, maintenant, elle se produit à d’autres moments, pas particulièrement les jours de Darshan. Et elle se produit beaucoup plus souvent, en d’autres genres d’occasions, de circonstances. Le mouvement s’est beaucoup accéléré ; la marche en avant, les étapes se succèdent beaucoup plus rapidement. Et il est peut-être plus difficile de suivre ; ou en tout cas, si l’on ne prend pas le soin de suivre, on est beaucoup plus vite distancé qu’avant ; on a l’impression qu’on est en retard ou qu’on a été abandonné. Les choses changent vite.

Et je dois dire que ces moments de Darshan avec tout cet afflux de gens ne servent pas tant à un progrès intérieur (c’està-dire intérieur à l’Ashram) qu’à une diffusion à l’extérieur. L’utilisation de ces jours-là est un peu différente ; c’est surtout pour aller plus loin, avoir un champ plus vaste, atteindre des points plus éloignés. Mais la concentration est moindre et il y a cet inconvénient d’une grande cohue, qui a toujours existé, mais qui a été beaucoup plus grande ces dernières années qu’au début. Au début, il n’y avait pas une telle foule ; et peut-être aussi la qualité de la foule était-elle un peu différente.

Alors la joie dont tu parlais, ce serait plutôt une espèce d’excitation, ou l’impression d’une vie plus intense ou plus active ; mais ce n’est pas effectivement une Présence plus grande. On se met soi-même, peut-être, dans un état où l’on est plus réceptif, où l’on reçoit davantage, mais il n’y a pas d’intensification de Présence (pas à ma connaissance).

Alors, ce doit être au-dedans de toi qu’il faut trouver la raison, et le remède pour garder la joie.

Mais Mère, quelle est la signification du message que tu donnes chaque Darshan ? Par exemple, aujourd’hui, tu as donné la photo de la fleur qui symbolise la manifestation supramentale .

Oui, comme je viens de vous le dire, cela se répand par milliers d’exemplaires sur le monde. C’est une extériorisation de la chose, c’est une façon de répandre l’influence, de répandre le message, de toucher plus loin. Tout ce qui est dit dans un message de Darshan a été étudié, éprouvé, expérimenté avant. Et le jour du Darshan, on le donne. D’abord on fait l’expérience, puis on la déclare publiquement. Le mouvement d’avant, c’est le développement individuel ; au Darshan, on le répand.

Sri Aurobindo a toujours parlé de deux mouvements : la formation individuelle pour pouvoir atteindre le but individuellement, et la préparation du monde... Parce que le progrès de l’individu est, pour ainsi dire, pas exactement retardé ni aidé par la condition du tout, mais cela produit un certain équilibre entre les deux. Le mouvement individuel est toujours beaucoup plus rapide et plus perçant ; il va plus loin, plus profondément et plus vite. Le mouvement collectif produit une sorte de base, qui en même temps freine, mais en même temps supporte. Et c’est l’équilibre entre ces deux mouvements qui est nécessaire. Alors, plus on va rapidement individuellement, plus il faut essayer d’étendre et de fortifier la base collective.


  1. Questions and Answers 1956, p.258
  2. The Synthesis of Yoga, p.166, “The Ascent of the Sacrifice – 2: The Works of Love — The Works of Life”
  3. Entretiens 1956, p.289