Intégral Yoga & Défauts humains (V): le Divin en l’autre, et en tout

Lorsque je suis arrivée en 1972 à Auroville, le nouveau livre d’écrits de Sri Aurobindo que j’ai alors découvert était tout mince, mais il a à nouveau été un éblouissement, comme l’avait déjà été auparavant “La Vie divine”. Il s’agissait de ses “Pensées et Aphorismes”, beaucoup d’entre eux déjà mentionnés et cités au fil des années sur ce Blog, y compris dans mes articles récents, mais leur valeur est si profonde et si universelle que je vais avoir à en utiliser encore certains dans le présent article. Les quelques-uns qui suivent, tirés de la section ‘Jnana’ de l’opuscule, quand je les ai lus alors, m’ont coupé le souffle par l’énormité de ce qu’ils impliquaient. Cela allait bien plus loin que les croyances fort belles mais encore limitées de ceux qui adorent Jésus-Christ, ou de ceux qui adorent Vishnou le Protecteur (plutôt que Brahma le Créateur ou Shiva le Destructeur, dans l’Hindouisme). Voici ce que dit Sri Aurobindo:

21 — Le chrétien et le vaishnava louent le pardon ; quant à moi, je demande :
« Qu’ai-je donc à pardonner et à qui ? »

22 — Dieu m’a frappé avec une main humaine ; dirai-je donc : « Je Te pardonne Ton insolence, ô Dieu » ?

23 — Dieu m’a fait du bien avec un coup. Dirai-je : « Je Te pardonne, ô Tout-Puissant, le mal et la cruauté, mais ne recommence pas » ?

24 — Quand je me plains d’une infortune et l’appelle un mal, ou quand je suis jaloux et déçu, je sais qu’en moi s’est encore réveillé l’éternel imbécile.

25 — Quand je vois les autres souffrir, je sens que je suis malheureux, mais une sagesse qui n’est pas mienne voit le bien qui s’approche, et approuve.

27 — Dieu est un grand et cruel Tortionnaire, parce qu’Il aime. Vous ne comprenez pas, parce que vous n’avez pas vu Krishna et joué avec lui.

29 — J’ai oublié ce qu’est le vice et la vertu ; je ne vois plus que Dieu, Son jeu dans le monde et Sa volonté dans l’humanité.

 

Se moquant de la raison humaine, qui essaye de juger ce qui est bien ou mal à partir des apparences superficielles, c’est avec beaucoup d’ironie que Sri Aurobindo décrit la manière habituelle de raisonner:

31 — Ce que je désire ou pense être bon ne se produit pas, par conséquent il est évident que ce n’est pas un Être suprêmement sage qui gouverne le monde,
mais seulement un Hasard aveugle ou une Causalité brutale.

C’est par expérience personnelle que Sri Aurobindo avait vu combien peut se tromper la raison humaine, et écrivait ces Aphorismes, car en 1908 il avait été soudain arrêté et jeté dans la prison d’Alipore à Calcutta, sur la base d’une accusation si grave qu’elle pouvait lui coûter la vie. Dans sa surprise il s’était plaint anxieusement au Divin: où était donc la Protection dont il se croyait assuré tant que sa vie serait consacrée à libérer son pays du joug britannique?

Eh bien, le Divin lui répondit qu’il n’y avait pas eu d’autre choix que cette extrême façon de s’y prendre pour arrêter Aurobindo dans son élan politique, après qu’il ait ignoré les avertissements plus doux qui lui avaient été donnés auparavant, de tout arrêter – ainsi qu’il devrait le faire, car le Divin avait pour lui une mission encore plus importante! Aurobindo avait d’ailleurs fait suffisamment pour l’Inde: d’autres allaient se lever pour continuer cette tâche, et l’Inde deviendrait de toutes façons libre pendant les grands changements mondiaux à venir…

Et le Divin promit aussi de le protéger personnellement contre tout danger réel dû à l’incarcération et au procès, lui assurant qu’il serait en fait libéré. En effet, un an jour pour jour plus tard, au moment du jugement, son avocat dans sa plaidoierie se mit à prononcer des mots divinement inspirés et inspirants, prophétisant le renom et la gratitude mondiale dont bénéficierait un jour l’accusé, en tant que le bienfaiteur de l’Humanité qu’il allait devenir. Dans la stupeur et le total silence où tous étaient plongés, le miracle se produisit: contre toute attente, Aurobindo fut purement et simplement acquitté.

Mais il y eut plus encore à cette incroyable histoire: durant cette entière année de prison, il avait reçu du Divin, jour après jour, toute l’expérience spirituelle très diverse dont il aurait besoin comme base pour la réelle Mission, immense, que le Divin lui réservait: aller plus loin encore que tout cela, et trouver le Yoga Intégral qui rendrait l’Humanité dans son ensemble capable de briser la prison de Conscience Mentale qui l’empêchait de poursuivre son évolution vers une Conscience plus haute et plus vraie. Pour cette intense année d’entraînement spirituel, le Divin avait envahi la vie en prison d’Aurobindo lui-même, sous la forme de Sri Krishna, le Divin en tant que l’Amant Éternel de nos âmes, révélant sa Présence en tout et tous autour de lui, y compris le procureur et les juges!… Ainsi que l’expliqua Aurobindo plus tard dans son fameux discours à Uttarpara, le premier après sa libération:

“C’était Sri Krishna qui était assis là, c’était mon Amant et mon Ami qui était assis là et souriait. “Maintenant as-tu peur?” Il dit, “Je suis en tous les hommes et j’ai le pouvoir de changer leurs actions et leurs paroles. Ma protection est encore avec toi et tu n’as pas à avoir peur. Ce procès qui t’est intenté, laisse-le entre mes mains. Ce n’est pas à toi de t’en occuper, Ce n’était pas pour un procès que je t’ai amené ici, mais pour autre chose. Le procès lui-même est seulement un moyen pour ce que Je veux faire, et rien de plus .

Est-ce étonnant alors, qu’en 1913 Sri Aurobindo ait écrit ces sublimes mots de gratitude:

34 — Ô Infortune, sois bénie, car à travers toi j’ai vu le visage de mon Amant.

Donc après tout cela, vous qui me lisez, vous avez tout intérêt à cesser de considérer automatiquemnt que “les autres” sont l’évidente source et cause de tous vos malheurs, et à voir plutôt la Main du Divin agissant à travers diverses circonstances extérieures et divers intruments humains – la plupart d’entre eux, étant donné l’état d’inconscience présente des êtres humains, ne se rendant absolument pas compte qu’ils participent en fait à un Plan Divin extraordinairemnt complexe et minutieusement organisé qui se déroule sous la forme de cette Évolution Terrestre. À travers tout ce qui se passe chacun d’entre nous est conduit le mieux possible à la comprèhension correcte de comment tout cela fonctionne, avec la Grâce Divine à l’oeuvre pour tous, même alors que l’évènement extérieur semble être ‘mauvais’, ou injuste, ou… 

Plus vite nous apprendrons à avoir de plus en plus constamment cette nouvelle perception et compréhension de chaque situation – de quoi que ce soit qui se passe – plus vite nous deviendrons paisibles et heureux… juste comme Sri Aurobindo lui-même nous en a indiqué le moyen à travers ses si précieux Aphorismes,  ceux-ci maintenant venant de leur section “Bhakti”:

444 — Il y a deux choses en Dieu que les hommes appellent mal : ce qu’ils ne peuvent pas du tout comprendre, et ce qu’ils comprennent mal et dont ils font mauvais usage quand ils en ont la possession ; c’est seulement ce qu’ils recherchent à tâtons, à moitié en vain et qu’ils comprennent vaguement, qu’ils appellent bon et saint. Mais, pour moi, toutes choses sont aimables en Lui.

445 — Ils disent, ô mon Dieu, que je suis fou, parce que je ne vois aucune faute en Toi ; mais si, vraiment, je suis fou de Ton amour, je ne tiens pas à recouvrer mon bon sens.

446 — « Erreurs, mensonges, faux pas ! » s’écrient-ils. Que Tes erreurs sont brillantes et belles, ô Seigneur ! Tes mensonges sauvent la vie à la Vérité ; par Tes faux pas le monde se perfectionne.

447 — « Vie, Vie, Vie ! », c’est ce que j’entends les passions crier ; « Dieu, Dieu, Dieu ! », telle est la réponse de l’âme. À moins que tu ne voies et n’aimes la Vie comme Dieu seulement, la Vie elle-même sera une joie scellée pour toi.

448 — « Il l’aime » disent les sens ; mais l’âme dit : « Dieu, Dieu, Dieu. » Telle est la formule qui embrasse toute l’existence.

449 — Si tu ne peux pas aimer le ver le plus vil et le plus immonde des criminels, comment peux-tu croire que tu as accepté Dieu en ton esprit ?

450 — Aimer Dieu en excluant le monde, c’est Lui donner une adoration intense mais imparfaite.

488 — Je dois aimer mon voisin non pas parce qu’il est le voisinage, car qu’y a-t-il dans le voisinage et les distances ? Ni parce que les religions me disent qu’il est mon frère, car où est la source de cette fraternité ? Mais parce qu’il est moi-même. Le voisinage et les distances touchent le corps — le cœur va au-delà. La fraternité est celle du sang, du pays, de la religion ou de l’humanité ; mais quand l’intérêt égoïste vocifère, qu’advient-il de cette fraternité ? C’est seulement en vivant en Dieu et en transformant le mental, le cœur et le corps à l’image de Son unité universelle que cet amour profond, désintéressé, inébranlable, devient possible.

Cela ne s’arrête même pas là: avec cet Amour vient aussi le Miel de ce Délice d’Être et de Devenir, qui fait partie de l’Essence-même du Divin, car c’est l’aspect Ananda de SatChitAnanda. Dans cette Nouvelle Conscience dont l’Aurore nous éclaire et transforme de plus en plus la manière dont nous vivons chaque moment de notre vie, les défauts humains dûs à notre égo humain graduellement s’effacent avec lui, tout naturellemnt, au fur et à mesure que nous grandissons au-delà d’eux. C’est là le merveilleux Miel Divin que nous commençons à goûter de manière de plus en plus permanente, et c’est là la route toute droite vers cette “Vie Divine” à nous promise, ici sur Terre. C’est à chacun d’entre nous d’utiliser le secret ultime que Sri Aurobindo nous a donné  à travers encore un de ses “Aperçus et Pensées” :

 

“Transforme tout en miel. Telle est la loi pour vivre divinement.”

 

Integral Yoga & Human Defects (V): the Divine in the Other & in Everything

When I arrived in Auroville in 1972, the new book of writings from Sri Aurobindo I discovered then was a thin one, but it just blew my mind once again, just as his ‘Life Divine’ had done before. It was his ‘Thoughts & Aphorisms’, many of them mentioned and quoted already over the years on this blog, and in my recent articles too, but their value is so deep and universal, I’ll have to use some of them in the present article again. The following few, in the ‘Jnana’ part of the booklet, when I read them long ago, took my breath away by the hugeness of what they actually meant. It went way beyond the very beautiful but still limited beliefs of those who adore Jesus-Christ, or those who adore Vishnu, the Preserver (in contrast to Brahma the Creator and Shiva the Destroyer, in Hinduism). Here is what Sri Aurobindo says:

22. Forgiveness is praised by the Christian and the Vaishnava, but for me, I ask, “What have I to forgive and whom?”

23. God struck me with a human hand; shall I say then, “I pardon Thee thy insolence, O God”?

24. God gave me good in a blow. Shall I say, “I forgive thee, O Almighty One, the harm and the cruelty, but do it not again”?

25. When I pine at misfortune and call it evil, or am jealous and disappointed, then I know that there is awake in me again the eternal fool.

And Sri Aurobindo adds: ‘… but the wisdom that is not mine, sees the good that is coming and approves.’

28. God is a great and cruel Torturer because He loves. You do not understand this, because you have not seen and played with Krishna.

30. I have forgotten what vice is and what virtue; I can only see God, His play in the world and His will in humanity.

Mocking our human reason, which tries to judge from superficial appearances what is good or evil, it is only with irony that Sri Aurobindo describes its usual way of reasoning:

32. What I wished or thought to be the right thing, does not come about; therefore it is clear that there is no All Wise one who guides the world but only blind Chance or a brute Causality.

It is from his own experience that Sri Aurobindo knew better than human reason, by the time he was writing those Aphorisms: when in 1908 he had been all of a sudden arrested and thrown into the Alipore jail of Calcutta, under such a serious accusation that it could mean death for him, in his surprise he anxiously complained to the Divine: where was the Protection he thought was assured to him as long as his life was dedicated to his mission of freeing his country from the British rule?

Well, the Divine responded that there was no other choice but this drastic solution for stopping Aurobindo in his political tracks, after he had ignored the milder promptings given previously to him to quit – as he would have to, for the Divine had an even more important mission for him! He had done enough for India, by the way: others would now rise up to continue that task, and India would anyway become free during the major world-changes to come…

And the Divine did promise to also protect him personally now against any real danger from the incarceration and court-case, assuring him he would actually come out free. Well, a year to the day later, at the time of the decisive judgement, his lawyer in his speech suddenly uttered divinely inspired and inspiring, prophetic words about the worldwide renown and gratitude that would one day be there for the accused man, as the great benefactor of Humanity that he would become. In the stunned total silence everyone had fallen into, the miracle happened: to everyone’s amazement Aurobindo was purely and simply acquitted.

But there was even more to this incredible story: during that one year in prison, he had been given by the Divine, day after day, all the diverse spiritual experiences he would need as a basis for the real, immense Mission the Divine had in store for him: to go further than all that and find the new, Integral Yoga that would enable Humanity as a whole to break out from the Mental Consciousness imprisoning it and preventing it from further evolution towards a higher and truer Consciousness. For this intense, year-long, spiritual training, the Divine had invaded Aurobindo’s own prison life in the form of Sri Krishna, the Divine as the Eternal Lover of our Souls, revealing Himself in everything and everyone around him, including the lawyers and judges!… As Aurobindo explained later in his famous speech at Uttarpara, the first one after his liberation:

‘It was Sri Krishna who sat there, it was my Lover and Friend who sat there and smiled. “Now do you fear?” He said, “I am in all men and I overrule their actions and their words. My protection is still with you and you shall not fear. This case which is brought against you, leave it in my hand. It is not for you. It was not for the trial that I brought you here but for something else. The case itself is only a means for my work and nothing more.

Any wonder then that in 1913 Sri Aurobindo was writing this sublime words of gratitude:

35. O Misfortune, blessed be thou; for through thee I have seen the face of my Lover.

So after all this,  you, my readers, have better stop considering automatically ‘the others’ to be the obvious source and cause of all your miseries, and start seeing in all that is happening the Hand of the Divine through various outer circumstances and human instruments, – most of them, given our present human unconsciousness, totally unaware that they are actually participating in an exquisitely complex and minutely arranged Divine Plan gradually unfolding in this Terrestrial Evolution. Through all those occurrences each of us is led as best as possible to the correct understanding of how it all works, with the Divine Grace being there for all, even when the outer event seems to be ‘bad’, or unjust, or…

The faster we will learn to have more and more constantly this new perception and understanding of each situation, of whatever is happening, the faster we will become peaceful and happy…. just as Sri Aurobindo himself showed us the way to be through those so precious Aphorisms of his, now from the ‘Bhakti’ part of them:

444. There are two things in God which men call evil, that which they cannot understand at all and that which they misunderstand and, possessing, misuse; it is only what they grope after half-vainly and dimly understand that they call good and holy. But to me all things in Him are lovable.

445. They say, O my God, that I am mad because I see no fault in Thee; but if I am indeed mad with Thy love, I do not wish to recover my sanity.

446. “Errors, falsehoods, stumblings!” they cry. How bright and beautiful are Thy errors, O Lord! Thy falsehoods save Truth alive; by Thy stumblings the world is perfected.

447. Life, Life, Life, I hear the passions cry; God, God, God, is the soul’s answer. Unless thou seest and lovest Life as God only, then is Life itself a sealed joy to thee.

448. “He loves her”, the senses say; but the soul says “God God God”. That is the all-embracing formula of existence.

449. If thou canst not love the vilest worm and the foulest of criminals, how canst thou believe that thou hast accepted God in thy spirit?

450. To love God, excluding the world, is to give Him an intense but imperfect adoration.

488. I should love my neighbour not because he is neighbourhood, — for what is there in neighbourhood and distance? nor because the religions tell me he is my brother, — for where is the root of that brotherhood? but because he is myself. Neighbourhood and distance affect the body, the heart goes beyond them. Brotherhood is of blood or country or religion or humanity, but when self-interest clamours what becomes of this brotherhood? It is only by living in God and turning mind and heart and body into the image of his universal unity that that deep, disinterested and unassailable love becomes possible.

It doesn’t even stop there: with that Love comes also the Honey of this Delight of Being and Becoming that is part of the very Essence of the Divine, for it is the Ananda part of SatChitAnanda. In this New Consciousness now dawning on us and transforming more and more the way we live each moment of our life, the human defects due to our human ego gradually fade away with it, just naturally, as we simply outgrow them. It is this wonderful Divine Honey which we start tasting more and more permanently, and this is the straight way to this ‘Life Divine’ promised to us, right here on Earth. It’s up to each of us to use the ultimate secret given to us by Sri Aurobindo in yet another one of  his ‘Thoughts & Glimpses’:

 

Integral Yoga & Human Defects (IV) : What About Psychoanalysis Today ?

I recommend to all those who can read English the great cascade of comments posted yesterday by my psychologist friend Don Salmon who lives in the USA. All in response to my previous post quoting two texts by Sri Aurobindo on Psychoanalysis, Don’s comments provide additional richness of information to the topic at hand. Interestingly enough,  Don’s comments even constitute a kind of preparation for the present post of mine -all the more because I have posted right away some short answers to them.

But as this new post I am now writing was already intended before, and meant to continue what I myself wanted to convey through this current sequence of posts on the same overall topic, rather than making this post now a direct reply to Don, I’ll just keep  on my own track, and say what I wanted to say anyway… knowing that by doing so I’ll be at the same time answering further Don’s concerns.

So I’d like to go back to the two texts from Sri Aurobindo quoted in my previous post:

Why did I quote them, first of all?

Well, together with Mother’s later re-formulation of her own corresponding Message, these two texts from Sri Aurobindo had been also mentioned by her to Satprem in relation to the same subject, so I felt it was only fair to quote this whole addition asked for by the Mother, just as it had been added indeed by Satprem in the final text of this passage of the Agenda on ‘Don’t try to be virtuous’.

But fairness wasn’t the only reason:

I felt also that both texts (which I knew and loved since long) truly shed on the whole topic of Psychological Healing such a powerful and clear and illuminating light, that they would be of great help for everybody, be it patient or medical doctor, and for still a very long time, as Sri Aurobindo indicated there the very central root of all psychological problems: the absence in most of us human beings of sufficient influence from our secret Divine Self, deep within as well as high above our superficial self with all its presently warring parts.

This indicates also then the obvious real solution: the necessity for each individual to reconnect and gradually re-identify with his/her true, Divine Self, so as to transform as well gradually those external parts into their potential divine reality, as perfected instruments of self-expression of the Divine in this world of Manifestation.

Such an immense overall understanding  and goal go way beyond what ordinary Psychology and Psychiatry perceive of Human Nature, but unless one gets that fuller picture of what we truly are, there is no way this needed inner balance and harmony can establish themselves in our being. Such a supremely important point makes these quotes an invaluable gift, just by itself already.

Given this fuller picture that is the all-pervasive basis for all that Sri Aurobindo and Mother taught from their own huge spiritual experience, Psychoanalysis in those early times was obviously rather inadequate, as Sri Aurobindo starts with saying, quite unequivocally. And yet Sri Aurobindo, in his vast wisdom, doesn’t put any blanket condemnation upon it. All that he says is carefully and clearly qualified: it is Freud he is talking about, and he explains exactly what is fundamentally wrong in Freud’s approach and all similar approaches. He wants us to understand why he doesn’t approve of it.

Not only does Sri Aurobindo point out why this approach is so wrong and actually dangerous, but he also describes what would be the correct way: finding the true Light first, then only – and cautiously –  using it to go into the intermediary strata of our inner, psychological being, with all their warring obscurities obscuring constantly our consciousness. and making us think, feel and act according to their whims instead of our real, spiritual inclination and will.

But Sri Aurobindo’s warning is qualified also time-wise: he himself underlies that these new discoveries Psychoanalysis prides itself of, are fragmentary and distorted because this aspiring new science is only in its infancy. Far from condemning it forever, at the end of what he writes, he expresses full confidence on the contrary that a day will come when the real knowledge in that field will gradually emerge and be used successfully for the benefit of all.

So, seeing this wonderful clarity and precision in Sri Aurobindo’s two texts, I felt no one could possibly misinterpret them if not by their own inattentive and mistaken reading of them. I knew that risk still could be there in my readers, but I gave them at least the benefit of the doubt, so to say, trusting their own better judgement and sheer thinking capacity!…

After seeing yesterday the immediate and somewhat indignant reaction from Don against my publishing those texts, I wondered what may have caused the difference in his perception and my own perception of whether those two texts were still useful reading, or by now totally outdated, given the huge strides forward in the right direction that have happened since then in that field of medical research and practice (see Don’s second comment, about Dan Sieger, about that).

The major difference, obviously to me, stems quite simply from the place in the world  and the social context in which each of us lives:

Don was born and lives in the USA, and in a city there where all such subjects are part to a large extent of normal life, thanks to the relatively high level of education and intellectuality in most of the population. A psychologist himself, together with his equally qualified wife he has written a book and is putting together a website about what I would call the New Psychology. From what he has himself written in his comments yesterday, one can see he is part just naturally of those circles of researchers in this field who meet or communicate often, nationally and internationally, All know of the latest advances, and are  able to have access, themselves and their family, to the most advanced psychological care that they already know is available, if ever they find themselves in psychological or psychiatric trouble. They somehow take all that for granted, it’s just ‘normal life’ for them.

Well, the situation is utterly different in the part of the world where, although French, I live by choice since 1972: Auroville, near Puducherry (ex-Pondicherry), South India. This is rural Tamil Nadu, with only a few big cities far and between. The new discoveries and new ways of New Psychology have a hard time here reaching and infiltrating mentalities still steeped in antiquated educative systems where the Freudian concepts remain hugely the predominant, if often subconscious (!) basis of understanding for those in the masses sufficiently educated to have at least heard of such notions at all. Even in the top level of really educated people, changing the old beliefs one has received isn’t easy: the ego is there too, which prevented Sigmund Freud himself from ever accepting that some of his theories may be wrong, even when his faithful student Carl Jung had the courage to point out to him what didn’t seem to be correct… Patients in areas of the world where Dan Siegel isn’t even heard of can at least use the clues given by Sri Aurobindo, as clear criteria for selecting the doctor whose approach will not harm them…

So my quiet conclusion is that Don and myself are actually both right in our different perceptions of the need still, or not, of those two texts by Sri Aurobindo. It all depends on the context in which we live and on the audience we are thinking of and trying to reach and help when we write. We are complementary, I would say. In this way,  our long mutual appreciation makes us a good bridge between the two worlds we each live in and identify ourselves with to some extent, however subconsciously… Oops! Here comes Freud again, surreptitiously, in our generalized acceptation of at least that basic discovery he did make, that was true, and confirmed by Sri Aurobindo then: the existence of the Subconscious!

I’ll end with celebrating with Don and inviting everyone to read that most wonderful other text by Sri Aurobindo that Don took the trouble to find again in order to quote it in his next comment… It summarizes indeed what we both agree deeply about, which fills up our life, and that we both found only in Sri Aurobindo.

Image result for Sri Aurobindo

PS: Yes, this morning, after a good night of rest, my cells have been happy to peacefully participate in the creation of this article… But now, enough is enough!… 😊

 

 

 

 

 

 

 

 

 

 

 

 

 

Integral Yoga & Human Defects (III): Sri Aurobindo on Psychoanalysis

(Different illustration but same text as in my French original previous article)

A NOTE AND AN ADDENDUM BY SATPREM ABOUT THE PASSAGE FROM ‘MOTHER’S AGENDA’ QUOTED IN THE PREVIOUS ARTICLE:

3 When Satprem published extracts from this conversation in the Ashram Bulletin of April 1962, Mother had this passage modified (over his protests). Instead of “Do not try to be virtuous,” she put “Do not try to seem virtuous”; and she added: “There’s a drawback here. People never understand anything, or rather they understand everything in their own way. They would take this sentence as an encouragement to get into mischief, to misbehave, to entertain wrong feelings, and then proclaim, ‘We are the Lord’s favorites!’… There was something like it in one of Sri Aurobindo’s letters, you remember – a letter to people who wanted to bring all the impurities in themselves out to the surface; he told them that was definitely not the way!” (See Sri Aurobindo’s two letters on psychoanalysis in the Addendum.)

  ADDENDUM

(Two letters of Sri Aurobindo on psychoanalysis)

Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind – to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms – runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, – and even of that it knows only a few ill-lit corners, – is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one’s way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.

The system of getting rid of things by anubhava [experience] can also be a dangerous one; for on this way one can easily become more entangled instead of arriving at freedom. This method has behind it two well-known psychological motives. One, the motive of purposeful exhaustion, is valid only in some cases, especially when some natural tendency has too strong a hold or too strong a drive in it to be got rid of by vicara [intellectual reflection] or by the process of rejection and the substitution of the true movement in its place; when that happens in excess, the sadhak has sometimes even to go back to the ordinary action of the ordinary life, get the true experience of it with a new mind and will behind and then return to the spiritual life with the obstacle eliminated or else ready for elimination. But this method of purposive indulgence is always dangerous, though sometimes inevitable. It succeeds only when there is a very strong will in the being towards realisation; for then indulgence brings a strong dissatisfaction and reaction, vairagya, and the will towards perfection can be carried down into the recalcitrant part of the nature.

The other motive for anubhava is of a more general applicability; for in order to reject anything from the being one has first to become conscious of it, to have the clear inner experience of its action and to discover its actual place in the workings of the nature. One can then work upon it to eliminate it, if it is an entirely wrong movement, or to transform it if it is only the degradation of a higher and true movement. It is this or something like it that is attempted crudely and improperly with a rudimentary and insufficient knowledge in the system of psycho-analysis. The process of raising up the lower movements into the full light of consciousness in order to know and deal with them is inevitable; for there can be no complete change without it. But it can truly succeed only when a higher light and force are sufficiently at work to overcome, sooner or later, the force of the tendency that is held up for change. Many, under the pretext of anubhava, not only raise up the adverse movement, but support it with their consent instead of rejecting it, find justifications for continuing or repeating it and so go on playing with it, indulging its return, eternising it; afterwards when they want to get rid of it, it has got such a hold that they find themselves helpless in its clutch and only a terrible struggle or an intervention of divine grace can liberate them. Some do this out of a vital twist or perversity, others out of sheer ignorance; but in yoga, as in life, ignorance is not accepted by Nature as a justifying excuse. This danger is there in all improper dealings with the ignorant parts of the nature; but none is more ignorant, more perilous, more unreasoning and obstinate in recurrence than the lower vital subconscious and its movements. To raise it up prematurely or improperly for anubhava is to risk suffusing the conscious parts also with its dark and dirty stuff and thus poisoning the whole vital and even the mental nature. Always therefore one should begin by a positive, not a negative experience, by bringing down something of the divine nature, calm, light, equanimity, purity, divine strength into the parts of the conscious being that have to be changed; only when that has been sufficiently done and there is a firm positive basis, is it safe to raise up the concealed subconscious adverse elements in order to destroy and eliminate them by the strength of the divine calm, light, force and knowledge. Even so, there will be enough of the lower stuff rising up of itself to give you as much of the anubhava as you will need for getting rid of the obstacles; but then they can be dealt with with much less danger and under a higher internal guidance.

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I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, – yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.

 

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Yoga Intégral & Défauts Humains (III): Sri Aurobindo sur la Psychanalyse

NOTE DE SATPREM SUR LE PASSAGE DE “L’AGENDA DE MÈRE” CITÉ DANS L’ARTICLE PRÉCÉDENT:

3 Lorsque nous avons publié partiellement cette conversation dans le Bulletin de l’Ashram, en avril 1962, Mère nous a fait modifier (malgré nos protestations) cette phrase: au lieu de «N’essayez pas d’être vertueux», Elle a mis: «N’essayez pas d’avoir l’air vertueux», et Elle a ajouté: «Il y a un inconvénient. Les gens ne comprennent jamais rien, ou plutôt ils comprennent à leur manière. Ils prendraient ça pour un encouragement à faire des bêtises, à être mauvais, à avoir de mauvais sentiments, et ils diraient: «Nous sommes les préférés du Seigneur!»… Tu te souviens, il y a une lettre de Sri Aurobindo comme cela, à des gens qui voulaient faire sortir tout ce qu’il y a de mauvais en eux – il leur a dit que ce n’était pas du tout la manière!» (Voir en addendum deux lettres de Sri Aurobindo sur la psychanalyse.)

ADDENDUM

(Deux lettres de Sri Aurobindo sur la psychanalyse)

Votre pratique de la psychanalyse était une erreur. Elle a, pour le moment du moins, rendu plus compliqué et non plus facile le travail de purification. La psychanalyse de Freud est la dernière chose que l’on devrait associer au yoga. Elle prend une certaine partie de la nature, la plus obscure, la plus périlleuse, la plus malsaine – la couche sub-consciente du vital inférieur – et elle isole quelques-uns de ses phénomènes les plus morbides en leur attribuant une action hors de toute proportion avec leur rôle véritable dans la nature. La psychologie moderne est une science dans l’enfance, à la fois imprudente, tâtonnante et rudimentaire. Comme il en est de toutes les sciences dans l’enfance, cette habitude universelle du mental humain de prendre une vérité partielle ou locale, de la généraliser abusivement et de vouloir expliquer tout un domaine de la Nature selon ses étroites formules, s’en donne à cœur joie ici. En outre, cette exagération de l’importance des complexes sexuels refoulés est une dangereuse fausseté; elle peut avoir une influence pernicieuse en rendant le mental et le vital non pas moins mais plus fondamentalement impurs qu’auparavant.

Il est vrai que le subliminal dans l’homme constitue la plus large part de sa nature et recèle le secret de dynamismes invisibles qui expliquent ses activités de surface. Mais la couche subconsciente du vital inférieur, qui est tout ce que semble connaître cette psychanalyse de Freud (et encore n’en connaît-elle que quelques recoins mal éclairés), n’est qu’une fraction limitée et très inférieure de la totalité subliminale. Le moi subliminal s’étend derrière et soutient l’ensemble de l’homme de surface; il recèle un mental plus large et plus efficace derrière le mental de surface, un vital plus vaste et plus puissant derrière le vital de surface, une conscience physique plus subtile et plus libre derrière l’existence corporelle de surface. Au-dessus de ces niveaux, il s’ouvre aux étendues supraconscientes, de même qu’en dessous il s’ouvre aux étendues subconscientes inférieures. Si l’on veut purifier et tranformer la nature, c’est au pouvoir de ces étendues supérieures qu’il faut s’ouvrir et s’élever afin, par elles, de changer non seulement l’être subliminal mais l’être de surface. Ceci même doit se faire avec prudence et non d’une façon prématurée et précipitée, en suivant une direction supérieure et en gardant toujours l’attitude vraie, sinon la force que l’on fait descendre risque d’être trop puissante pour la fragile et obscure charpente de la nature. Mais commencer par ouvrir le subconscient inférieur en risquant de soulever tout ce qui s’y trouve d’obscur et de fétide, c’est aller au devant des ennuis. D’abord, il faut fortifier et affermir le mental et le vital supérieurs en les emplissant de la lumière et de la paix d’en haut; après, on peut ouvrir le subconscient ou même y plonger avec plus de sécurité et quelque chance de changement heureux et rapide.

Le système qui consiste à se débarrasser des choses indésirables par anoubhava [assouvissement] peut également être dangereux; sur ce chemin, il est plus facile de s’empêtrer davantage que d’arriver à la liberté. Cette méthode s’appuie sur deux principes psychologiques bien connus. L’un, le principe d’épuisement volontaire, est valable dans certains cas, surtout quand certaines tendances naturelles ont une emprise trop forte ou une poussée trop puissante pour que l’on puisse s’en débarrasser par vichâra, c’est-à-dire par le procédé de rejet et de substitution du mouvement vrai; quand ceci arrive avec excès, le chercheur doit parfois même retourner à l’action ordinaire de la vie ordinaire et en faire l’expérience vraie avec un mental nouveau et une volonté nouvelle derrière, puis revenir à la vie spirituelle une fois que l’obstacle est éliminé ou prêt à être éliminé. Mais cette méthode d’assouvissement volontaire est toujours dangereuse, bien que parfois inévitable. Elle ne réussit que si l’être possède une puissante volonté de réalisation, car l’assouvissement entraîne une forte insatisfaction et une réaction, vaïragya, et dès lors la volonté de perfection peut être poussée jusque dans la partie récalcitrante de la nature.

L’autre principe de l’anoubhava est d’une application plus générale; en effet, pour rejeter quoi que ce soit hors de l’être, il faut d’abord en être conscient, avoir clairement l’expérience intérieure de son action et découvrir sa place effective dans le fonctionnement de la nature. Alors on peut agir dessus pour l’éliminer si c’est un mouvement complètement faux, ou le transformer si c’est seulement une dégradation d’un mouvement supérieur vrai. C’est cela ou quelque chose de ce genre que tente grossièrement et abusivement, avec une connaissance rudimentaire et insuffisante, le système de la psychanalyse. Le procédé qui consiste à soulever les mouvements inférieurs dans la pleine lumière de la conscience afin de les connaître et de les manipuler est inévitable, car il ne peut pas y avoir de changement complet sans cela. Mais on ne peut y réussir vraiment que quand la lumière et la force supérieures sont suffisamment actives pour surmonter plus ou moins vite la force de la tendance que l’on expose à la lumière afin de la changer. Bien des gens, sous prétexte d’anoubhava, non seulement soulèvent le mouvement adverse mais l’entretiennent de leur consentement au lieu de le rejeter, trouvent des justifications pour le prolonger ou le répéter et continuent ainsi de jouer avec lui, de caresser son retour et de l’éterniser, et, plus tard, lorsqu’ils veulent s’en débarrasser, il a une telle emprise qu’ils se trouvent impuissants et dans ses griffes; seule une lutte terrible ou une intervention de la grâce divine peuvent les libérer. Certains font cela par déformation vitale ou par perversité, d’autres par pure ignorance, mais dans le yoga comme dans la vie, l’ignorance n’est pas acceptée par la Nature comme une excuse justifiante. C’est le danger qui guette toute manipulation incorrecte des parties ignorantes de la nature; or, rien n’est plus ignorant, plus périlleux, plus irraisonné et obstiné dans ses récidives que le subconscient vital inférieur et ses mouvements. Le soulever prématurément ou incorrectement sous prétexte d’anoubhava, c’est risquer aussi d’inonder de ce magma obscur et fangeux les parties conscientes et d’empoisonner ainsi toute la nature vitale et même mentale. Donc, toujours, il faudrait commencer par une expérience positive et non par une expérience négative, et faire descendre tant soit peu la nature divine, la lumière, l’équanimité, la pureté, la force et le calme divins dans les parties de l’être conscient qui doivent être changées; c’est seulement quand on a fait cela suffisamment et qu’il existe une solide base positive, qu’il est prudent de soulever les éléments adverses cachés dans le subconscient afin de les détruire ou de les éliminer par la force du calme divin, de la lumière, de l’énergie et de la connaissance divines. Même ainsi, il subsistera toujours assez de ce magma inférieur pour se lever de lui-même et vous donner autant d’anoubhava que vous en aurez besoin pour vous débarrasser de l’obstacle, mais, alors, il pourra être manipulé avec beaucoup moins de danger et sous une direction intérieure supérieure.

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Je trouve difficile de prendre vraiment au sérieux ces psychanalystes lorqu’ils tentent de scruter l’expérience spirituelle à la lumière clignotante de leur lampe de poche – encore qu’on le devrait peut-être, car le demi-savoir est une chose puissante et il peut être un grand obstacle à l’émergence de la vraie Vérité. Cette nouvelle psychologie me fait l’effet d’enfants qui apprennent quelque alphabet sommaire et pas très adéquat, exultant d’additionner ensemble leur a-b-c-d du subconscient et le mystérieux super-ego souterrain, et qui s’imaginent que leur premier manuel des obscurs commencements (c-h-a-t = chat, a-r-b-r-e = arbre) est l’essence même de la vraie connaissance. Ils regardent de bas en haut et expliquent les lumières supérieures par les obscurités inférieures, mais le fondement des choses est en haut et non en bas, oupari boudhna esham. C’est le supraconscient et non le subconscient qui est le vrai fondement des choses. La signification du lotus ne se trouve pas en analysant les secrets de la boue dans laquelle il pousse ici-bas; son secret se trouve dans l’archétype céleste du lotus qui fleurit à jamais dans la Lumière d’en haut. En outre, le domaine que ces psychologues se sont choisis est maigre, obscur, limité; il faut d’abord connaître le tout avant de pouvoir connaître la partie et le plus haut avant de comprendre vraiment le plus bas. Telle est la promesse d’une psychologie plus large qui attend son heure et devant laquelle ces pauvres tâtonnements s’évanouiront comme rien.5

(5 Sri Aurobindo, Letters on Yoga, Cent. Ed., XXIV, 1605.)

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24.4.1920: Mother’s Return to Pondichéry

This Darshan Day marks Mother’s return from Japan after WWI, to stay for good in then French ‘Pondichéry’ and start her real collaboration with Sri Aurobindo for the New Evolutive Step needed on Earth, through the activation in terrestrial Matter itself of that Supramental Consciousness-Force, or Truth Consciousness, which both of them had independently found to exist beyond the spiritual worlds previously known (only the Vedic Rishis long before still knew about it) and had foreseen as the only one capable of radically changing the situation upon Earth, opening the way towards a future ‘Life Divine’, right here on Earth.

In the context of this future much more evolved, new Humanity, with fully conscious, transformed bodies endowed with all the properties of a true, regenerated, Divine Matter, what the Mother says in the Message selected at the Ashram for this Darshan Day seems to me particularly important:

“In the physical world, of all things it is beauty that expresses best the Divine.

The physical world is the world of form and the perfection of form is beauty.

Beauty interprets, expresses, manifests the Eternal.

Its role is to put all manifested nature in contact with the Eternal through the perfection of form,

through harmony and the sense of the ideal which uplifts and leads towards something higher.”

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The Mother

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24.11.2018: The ‘Krishna’ permanent Darshan Day in my life

Card Message distributed at the Ashram for this Darshan Day:

‘Where you are?

In the Mother’s presence here and close to me.

Where you are going?

Towards union with the Divine through dedication and service.

What you are doing here?

Service and self-giving to the Divine.

 

The rest depends . . . on the simplicity and fullness with which you give yourself and serve.’

Sri Aurobindo

I am always celebrating this specific Darshan Day of Sri Aurobindo with an article  having to do with Sri Krishna, for reasons I explained already in 2011 (when I was starting this Research Blog) in the following article:

https://labofevolution.wordpress.com/2011/11/24/november-24th1926-sri-aurobindo-krishna/

But also for myself personally – not just because of its signifcance to Sri Aurobindo, – this November 24 Darshan Day has been felt since long as somehow my own yearly Krishna Day…. which has over the years gradually turned into a kind of permanent Darshan, although I still celebrate it especially on that Day!

In all the diverse forms of Relationship each of us can have with the Divine, Sri Aurobindo explains (in the ‘Synthesis of Yoga’ I remember, probably at the end of what concerns Bhakti Yoga) that the Relationship in itself is always blissful… and yet there are somehow some degrees in that Bliss: from the Bliss of Companionship, Friendship, and such, it seems to culminate with the Bliss of relating to the Divine as the ideal Parent… and there, our Eternal Father’s Love is already very blissful, but our Eternal Mother’s Love is somewhat even sweeter… and yet, even that is surpassed by the Supreme Bliss that is to relate to the Divine as our Divine Lover, the Eternal Lover of our Soul.

There is of course also the Delight of Identity with the Divine (this is more the Goal of the Jnana Yoga, though) – but then in that absolute condition one remains just the One… and that precludes the possibility of Love, as Love is the outpouring of this inherent Divine Delight towards another being… which can happen only when there are at least two beings!!! Hence indeed this Self-Multiplication of the One Being into those numberless other Selves that we are all part of: it is all in order for the One to be able to experience the Delight of Relationship, in all the Nuances of Love it can express of Itself.

The wonderful thing is that all those nuances of Divine Love are like a single Rainbow, where the very same Light of Love divides/multiplies Itself into this whole diversity of nuances of Itself, just for the Delight of tasting its own delightful Self-Diversity. As we, spirits temporarily inhabiting this world of Matter, come at some point to experience each of those wonderful Nuances of Love, our Soul discovers that, all the while, it is in fact the same one and only Divine Being it is experiencing, and that this very Diversity  of Love just adds still more Delight to its own Delight as a Soul, passing more and more constantly from one nuance of this Love Delight to another delightful nuance of It…

Yes, we don’t need to die and go to ‘Paradise’ for experiencing such Delights of Divine Love. It is all available already right here on Earth in our embodied lives, if only we take the trouble to go search deeply enough for it, and make it the Purpose of our life.

In all religions, and outside of them too, there have been human beings who discovered that Possibility and went for it: they are the Mystics, called differently in the various religions, but who all have discovered and enjoyed the very same wonderful Secret of Divine Love, here on Earth. Many of the people declared officially Saints by the Catholic Church, for example, were mystics.

In India, this Love Relationship with the Divine is called ‘Bhakti,’ and those who seek it or are already experiencing it, ‘bhaktas’.

The Integral Yoga of Conscious Evolution devised together by Sri Aurobindo and the Mother, in order to help other people interested in Conscious Evolution, includes of course the Jnana Yoga and Karma Yoga (Service of the Divine through one’s dedicated activities) , but also very much the Bhakti Yoga. It gives even a very central place to it, with the origin of Love for the Divine in us, our individual Soul (or rather Psychic Being, literally the Being of our Soul, developing from it along our lifetimes), deep in ourselves), recommended as the very first inner part of ourselves to be reached and made fully active as the Inner Guide of our entire sadhana (process of spiritual progress).

Love for the Divine is actually indispensable for truly serving the Divine and giving oneself to Him-Her: it is not through a sense of duty or obligation that one can really, truly do that – while through Love, it happens automatically and joyfully, as we all know by experience.

This is why all of the above explanations are relevant to the Darshan Message of today, as given at the beginning of this article, and at the same time relevant to the sample of consciously evolving Humanity that I myself am, as a follower of the Integral Yoga:

As in my own case the Psychic Being had been quite active already since childhood, with Jesus and the Virgin Mary then my preferred forms of the Divine (no attraction at all for the stern Father!), its strong influence in me was interrupted only by my mental crisis as a young adult in 1971… which led me to a massive Illumination through the first lines of Sri Aurobindo’s revelatory ‘Life Divine.’ But my Psychic Being was still not authorized by my mind to reign again as before.

To re-establish that needed Influence in me, as soon as I joined Auroville in 1972, the – again massive! – inner experiences gifted to me by the Divine as The Mother in 1973 added to the original stunning experience given to me in I971 by Sri Aurobindo – himself perceived more as the expression of a wonderfully all-knowing and inspiring Divine Father. The combination of those two  mega-experiences shattered at last the mental blockage once and for all, and returned me to my blissful Relationship with the Divine – but now experienced as my Divine Father-Mother, with my cherished Sri Aurobindo and Mother as their embodied forms on Earth.

But another part of my human nature required of course also the Divine Lover’s Love, more and more so as I found out again and again that the human lovers could not possibly fulfill what was actually an intense need for my Divine Lover…

Well, my soul didn’t have to wait for long:

Right in May 1975, I had just passed three days and nights ardently seeking the return in full force of yet another crucial experience a few weeks before with the Divine Mother (but met this time straight in the Psychic Dimension itself, in this deep ‘World-Soul’ described by Sri Aurobindo in ‘Savitri’).

At the end of those three days I had been told inwardly that I could go back to my hut, and had obediently done so. Well, I was in for a mighty surprise: Who is it that appeared in front of my inner eyes the next morning, enveloping me with unbelievable but slightly mischievous tenderness, but the irresistibly charming Eyes and Smile of  the Divne again, yes, but this time as the Eternal Lover of my Soul!… And my Soul, in a happy sigh of inner recognition from another lifetime, softly uttered the only Name it knew then for its Beloved: ‘Krishna!…’

But ‘Krishna’ as my Soul needs Him to be in this lifetime is the even higher form of that Aspect of Delight of the Divine which Krishna embodied under that name: it has to be the Supreme Divine Delight Itself, Ananda as in Satchitananda, the very core of the Divine’s Eternal Nature. It had to be Krishna as Bhagavan Himself, the Blissful One revealed, whose words, told to Arjuna, were like a Song: the Bhagavad-Gîta.

And not even that only: that Absolute Ananda has manifested Itself until now only as a passive, Lunar Power, so to say: something to be experienced inwardly in meditation or contemplation, with eyes closed like the Buddha, and which pulled you inward, had no outward action. But the kind of Ananda I felt the need of, for myself first of all, but also for humanity and the entire world, was an active, Solar Power of Ananda, finally manifesting itself in this suffering world of Matter, as a Power now invading Matter and Life to free them, heal them, fulfill them at last with its irresistible Divine Delight.

That Name I was looking for so ardently for myself since 1975 I was given to discover, in early 1979, through Sri Aurobindo’s ‘Secret of the Veda’:

One of the very ancient, Vedic Hymns translated and commented by Sri Aurobindo was addressed to the Aspect of the Divine that the Rishis called ‘Bhaga’: it was the active Power of Delight that alone can complete the work of the other Aspects, by untying finally all the knots of Pain and other results of the False Reality in which we have been living until now. Bhaga is the one among the Four Sun Kings who comes last; with his irresistible Delight of Being, he is the one who can dispel entirely the Nightmare, and restore this world and every being in it to its true, divine Reality – which is Delight.

That was obviously the Name I had been so eager to find, which would give its precise Direction to my entire life and help me grow more and more towards what it meant, like towards a Star… That name made me also immediately something like the future Bride of my Beloved Bhagavan, the Supreme as the Blissful One… whose Name was precisely based on that very name, ‘Bhaga’,  Bhagavan’s own inherent Power of Delight!

Quite a Program!!!  It could easily have overwhelmed me. But with the constant inner Help from my two cherished Parents, Sri Aurobindo and the Mother, the aspiring Child-Soul in me has grown and grown, in spite of all inner obstacles and difficulties and setbacks, towards what it wished so much to become.

In the Christian context, there is something called the Mystical Marriage of the Soul with its Beloved, seen in that context as Jesus-Christ. My own Soul fraternizes fully with those other Souls who fell in Love with the Aspect of the Divine that Jesus embodied. Probably my own Soul has been in Love also before, in other lifetime(s), with that same Aspect, Divine Love, that he embodied then.

But in this lifetime, with the activation, from 29.02.56 on, of the Supramental  Consciousness-Force in terrestrial and cellular Matter by Sri Aurobindo and Mother, we are entering a new Evolutive Era: it is not only Divine Love, but also the Divine Delight at its Source, that must be now manifested in all its conquering, transforming Power, so that our physical bodies too can share in this Divine Delight that alone can truly and permanently heal them, towards the transformed bodies they too aspire to become, in order to manifest the Divine better and better right here on Earth.

So my own Mystical Marriage is with that still more complete, all-powerful form of the Divine: Bhagavan, the Blissful One… And today, November 24th, is every year, in my eyes, somehow our Wedding Anniversary!… Which makes this specific Darshan Day even more wonderfully ‘special’ to me than the others!…

This is the utterly Deep and Sweet Secret that I have found myself sharing with you today, to my own astonishment. I suppose this is because it can be a help to other beings everywhere who anxiously are looking also for their own Beloved, the specific Aspect of the Divine that their Soul aspires most to experience and manifest more and more in their own life, as their constant Divine Companion in all circumstances.

"seat Check Lets Individuals Seated At A Restaurant - Mystic Marriage Of Saint Catherine Of Alexandria #1095972

(Image Credit goes to https://www.clipartmax.com/middle/m2H7K9N4m2d3b1K9_seat-check-lets-individuals-seated-at-a-restaurant-mystic-marriage-of-saint/)

Auroville is no monastery and no ashram. Yet, as you can see, Mystical Marriages do happen also here – for I am most probably not the only Aurovilian in whom this kind of deep mystical states are happening, more and more as a way of life, in the midst of daily life and its apparently ordinary activities. And much more is to come…

Hello, New  World! Please keep coming in and settling down! You are most welcome!!!

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