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.

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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)


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.)


(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.

*   *

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


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.)


(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.

*   *

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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Integral Yoga and Human Defects (I) : the Sense of Sin

(Translation from the original French article posted just before)

On this Research Blog about integral conscious evolution as offered by the Integral Yoga of Sri Aurobindo and the Mother, although one finds the description of my most important spiritual experiences and realizations – including those lived by my body-cells – exemplifying what is nowadays more and more possible, I have nevertheless not tried at all to hide the fact that I have had serious defects in my human personality, and that some of them are still there, still active in my being.

Some of the visitors to this blog have expressed their surprise and even their admiration for this absence of dissimulation on my part about my imperfections. past and present.

If I speak about them so openly, it is not just for the sake of indispensable honesty, but also because it is best that each of those who read me realize from the start that one cannot but have some defects, given human nature as it still is for the time being, that is, centered around the surface ego and so also governed by it instead of by the deeper divine Being in us, our ‘Psychic Being’, as Sri Aurobindo and the Mother call it.

Developing over lifetime upon lifetime around the original Spark of our Soul, it is precisely this Psychic Being (= Being of the Soul) who, I insist on that again and again, through its growing influence upon our more external parts (the Mental, the Vital and the Physical) turns them more and more towards the Divine, out of love, and gives them the desire to find again their own divine nature and mode of functioning. In this way it makes them accept and even seek with more and more joy their own transformation, gradually, towards this divine state which is their true eternal way of being.

But this cannot happen in one day, far from it, and the ego still quite present for a long time in the external consciousness of each one keeps trying to ever give to oneself – and to others – the best impression it can of itself!

The very fact for some people of starting to aspire towards Divine Perfection (a kind of Impeccability, the way the mental human consciousness erroneously conceives of it), can very well at first reinforce this desire to seem perfect, at the cost of avoiding to see what needs to change in ourselves…

Sri Aurobindo, with the delicious humor he loves using, in this case in his ‘Thoughts & Aphorisms’, describes for us the situation as follows:

68.’The sense of sin was necessary in order that man might become disgusted with his own imperfections. It was God’s corrective for egoism. But man’s egoism meets God’s device by being very dully alive to its own sins and very keenly alive to the sins of others.’

It even often happens, as the Mother points out in another piece of writing, that a person denounces or ridicules in someone else a defect… which that person himself also has just the same way, or even worse,  than the other one does, and everybody can see it but that person himself!… Or it is in the other one a simple variation of the same defect, but that renders the person unable to recognize it in himself, because of the different form it takes there…

Often I have had a feeling of incredible Comedy, seeing this general situation among us human beings everywhere upon Earth, who love so much to mock each other, overtly or not, while most often we share the same defects without realizing it! The Human Comedy, oh yes, with all of us human clowns not aware of being so ridiculous with our puffed up egoes…

But it all can turn also into a Tragedy, if some of those who pride themselves in believing they are perfect do not just mock others, but accuse them as well, or even worse, out of supposed religious zeal or whatever, condemn them and kill them for their supposed sins, sometimes through the most horrible ways they can invent.

It is not only at the time of Jesus-Christ nor only in that area of the world that such dangerous Pharisees have been a plague, or still are. So great can be the force of this self-blinding effect in the human ego. The ‘whitewashed sepulchres’, as he called them, under their pretense or complete illusion of impeccability, hide actually more to their own eyes than to those of others an insincerity which, if it becomes total, ineluctably brings about   rottenness, inner death.

Happy have been those who were trying to trap him through that question about whether or not they must stone to death that woman adulteress caught in the act: the so simple reply from Jesus,

‘Let him who is sinless throw the first stone at her’…

those simple words made a more lucid look flash within them upon themselves, and suddenly faced with their own fallibility and self-condemnation they all withdrew one after the other in silence, the head bent, without committing the murder.

For once, and in circumstances in which the consequences were potentially so grave, the spontaneous desire to appear more perfect than the others didn’t prevail in the end. But how many times this desire goes unnoticed within ourselves and blinds us to our own imposture, grown so usual that one doesn’t see it anymore for what it really is…  Or – and Mother smiles mentioning that – one exclaims immediately that in our case ‘it is not the same thing’: what we get indignant about in others, when we are the ones doing it, spontaneously in our eyes it is never the same thing…

Yoga Intégral et Défauts Humains (I) Le Sens du Péché

Dans ce Blog de Recherche sur l’évolution consciente intégrale qu’offre le Yoga Intégral de Sri Aurobindo et Mère, bien qu’on trouve le récit de mes plus importantes expériences et réalisations spirituelles – y compris celles de mes cellules – à titre d’exemple de ce qui est maintenant de plus en plus possible, je n’ai pourtant aucunement cherché à cacher le fait que j’avais eu de sérieux défauts dans ma personnalité humaine, et que certains sont encore là, toujours actifs dans mon être.

Quelques-uns des visiteurs de ce Blog ont exprimé leur surprise et même leur admiration pour cette absence de dissimulation de ma part quant à mes imperfections. passées ou présentes.

Si j’en parle si ouvertement, ce n’est pas seulement par indispensable honnêteté, mais aussi parce qu’il vaut mieux que chacun de ceux ou celles qui me lisent se rende compte dès le début qu’il est inévitable d’avoir des défauts, étant donnée la nature humaine telle qu’elle est encore pour le moment, c’est-à dire centrée sur l’ego de surface et donc gouvernée par lui, au lieu de l’Être profond et divin en nous, notre “Être Psychique”, ainsi que l’appellent Sri Aurobindo et Mère.

Grandissant de vie en vie autour de l’Étincelle originelle de notre Âme, c’est précisément cet Être Psychique (= Être de l’Âme), qui, je le souligne encore et encore, par son influence croissante sur nos parties plus extérieures (le Mental, le Vital et le Physique) les tourne de plus en plus vers le Divin, par amour, et leur donne envie de retrouver leur propres nature et fonctionnement divins. Il les fait ainsi accepter et même rechercher avec de plus en plus de joie leur propre transformation graduelle vers cet état divin qui est leur véritable nature éternelle.

Mais cela ne peut pas se faire en un jour, loin de là, et l’ego encore bien présent pendant longtemps dans la conscience extérieure de chacun continue à essayer d’avoir – et de donner aux autres – la meilleure impression de lui-même qu’il peut!

Le fait même pour certains de commencer à aspirer à la Perfection Divine (une sorte d’Impeccabilité, telle que la Conscience mentale humaine la conçoit à tort), peut très bien d’abord renforcer ce désir d’avoir l’air parfait, quitte à éviter de voir ce qui est à changer en nous-même…

Sri Aurobindo, avec le délicieux humour qu’il peut avoir, en l’occurrence dans ses “Aphorismes et Pensées”, nous décrit ainsi la situation:

68 – “Le sens du péché était nécessaire pour que l’homme puisse se dégoûter de ses propres imperfections. C’est le correctif que Dieu apportait à l’égoïsme. Mais l’égoïsme de l’homme déjoue les stratagèmes de Dieu, parce que l’homme ne s’intéresse que médiocrement à ses propres péchés, tandis qu’il observe avec zèle les péchés des autres.”

Il arrive même souvent, ainsi que le souligne Mère dans un autre écrit, qu’une personne dénonce ou ridicule en quelqu’un d’autre un défaut … que cette personne a en fait tout autant, ou même encore plus, que l’autre, et tout le monde le voit sauf elle!…  Ou bien il s’agit chez l’autre d’une simple variante du même défaut, mais la personne du coup est incapable de reconnaître en elle-même le même défaut, à cause de la forme différente qu’il prend chez elle…

J’ai souvent eu le sentiment du comique incroyable de cette situation si généralisée parmi nous les êtres humains partout sur la Terre, qui aimons tant nous moquer les uns des autres, ouvertement ou non, alors que le plus souvent nous partageons les mêmes défauts sans nous en rendre compte! La Comédie Humaine, oh oui, avec tous ces clowns humains inconscients d’être risibles dans leur ego qui se gonfle…

Mais cela peut tourner aussi à la Tragédie, si certains de ceux qui se croient parfaits ne se contentent pas de se moquer, mais accusent les autres, ou, pire encore, par supposé zèle   religieux ou autre, les condamnent et les tuent, parfois dans les supplices délibérément les plus horribles qu’ils peuvent inventer. Ce n’est pas qu’à l’époque de Jésus- Christ ni seulement dans cette région-là du monde que de dangereux Pharisiens de cette sorte ont sévi et sévissent toujours. Telle peut être la force de cet auto-aveuglement dans l’égo de l’être humain. Les “sépulchres blanchis”, comme il les appelait, sous leur affectation ou complète illusion d’impeccabilité, recouvrent en fait à leurs propres yeux bien plus qu’à ceux des autres une insincérité qui, si elle devient totale, amène inéluctablement un pourrissement, une mort intérieure.

Heureusement pour certains qui lui posaient la question-piège, fallait-il ou non lapider cette femme adultère prise sur le fait, la simple réponse de Jésus:

“Que celui qui n’a jamais péché lui jette la première pierre…”

ces simples mots ont fait jaillir en eux un regard plus lucide sur eux-mêmes, et en face soudain de leur propre faillibilité et condamnabilité ils se sont retirés l’un après l’autre en silence, la tête basse, sans commettre le meurtre.

Pour une fois, et dans des cirsconstances aux conséquences potentiellement si graves, le désir spontané d’avoir l’air plus parfait que les autres n’a pas réussi à prévaloir. Mais combien d’autres fois il passe simplement inaperçu et nous aveugle nous-mêmes à notre propre imposture, devenue si habituelle qu’on ne la voit plus pour ce qu’elle est… Ou bien, sourit Mère, on s’exclame tout de suite que dans notre cas, “ce n’est pas la même chose”: ce dont on s’indigne chez quelqu’un d’autre, quand c’est nous qui le faisons, spontanément à nos yeux ce n’est jamais la même chose…




God vs Us

Here is what happens when you try to outsmart God!…

Philosophy through Photography

A man walked to the top of a hill to talk to God

3297562_S.jpg Can you outsmart the smarttest ?

The man asked, “God,

what’s a million years to you?” and God said, “A minute.”

Then the man asked, “Well, what’s a million dollars to you?” and

God said, “A penny.”

Then the man asked, “God…..can I have a penny?” and God said,

“Sure… a minute.”

Is man born WILY ??

What are your thoughts ?

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The Dam Is Now Starting to Open…

Dear all,

On this August 4th, 2018, it is some great news that I want to bring to you:

The first one is only minor great news, so to say, but great news nevertheless:

I just finished turning my previous simple Profile and Timeline on Facebook, into an official ‘Page’! In that way, my posts here on this Research Blog of mine will continue being automatically published there, on Facebook, whenever I post any new one here, on this Blog. To me, having now this very official ‘Page’ feels by itself like a bold step forward – and it definitely is indeed!…

But that’s not all: this new post I’m just writing is to announce something else too:

I’m finally writing a book!…

Yes!… And that is truly momentous great news (of course, all being relative…!), for the reasons that follow:

I came to Auroville in 1972. For so many years – several decades actually – the precious water of outer and inner experience has quietly accumulated into my being like behind a big Dam keeping it all ready for use: some of it for immediate use in my own life of Conscious Evolution along the years since then,  but also a lot of it for later and vaster use as a kind of spiritual-cum-practical wisdom that might become useful also for others, if shared widely enough with them.

Of course, the Divine Grace together with my soul have prepared me for this Spiritual Sharing role since ever in this lifetime, and probably even before – just as your own soul and the Divine Grace have prepared you too for your own mission, the special role you wanted to play in this lifetime.

In my case, the Spiritual Sharing started already twenty years ago, right when it was obviously meant to, if I look at it retrospectively.  And it has never stopped since then: in one way or the other (and there have been many ways, this Research Blog being one of them), this Sharing has already reached a number of people, mostly non-Aurovilians, both inside and outside Auroville. But every time that I was asked to give a workshop or even a Regular Course, what could be shared was only a small, almost ridiculous portion of the enormous quantity of water kept behind that inner Dam and accumulating evermore. It always felt as if only a trickle, to the maximum a little stream, was ever able to flow out through what seemed like a hopelessly narrow opening of the Dam.

Yet since several years some friends or people working with me were urging me to write a book, something autobiographical and at the same time documenting the birth and development of that LOE-CHU( Laboratory of Evolution –Centre for Human Unity) I was led to found in 1984 and still head.

I had no idea when the Divine would give me the signal for really opening that Dam… so I simply waited and in the meantime allowed some more little trickles to flow out again when asked for it again…

But four months ago the Signal suddenly came: in the form of the physical, practical and psychological help I needed for mustering the courage to open that Dam more fully than ever before… I got an email from a young girl finishing her University studies in Germany, volunteering to work as an Intern for six months with the Research Team of the LOE-CHU, and particularly with me, for she liked my Blog.

In April she arrived, at a time when the Indian Summer rather takes people temporarily away from Auroville, to cooler places. I was a bit worried for her, but didn’t tell her. Well, she braved all the heat all right, and after these first three months, she is not only still alive (!) but thriving, and more and more in love with this Auroville now beginning to fill up again with those coming back now like migrating birds do!…

We immediately got along very well, so much so that, as time passed and our work together intensified,  to a few other young adults volunteering here and there like herself, and whom she had befriended, she started telling endlessly how great a person and a teacher I was, how totally fascinating were the topics of Conscious Evolution we were talking about, etc, etc… Her enthusiasm proved to be contagious, and by now I have another regular listener and helper in a young French man who has even decided recently to become a Newcomer, that is, to start the official process for being accepted as  an Aurovilian!…

And now he too has started talking about me to others, and a French young lady has begun to join our little group with her equally bright mind and cheerful heart!…

Dear visitors to this Blog, you cannot imagine how all this tremendously youthful, energetic and optimistic energy has boosted my own energy!… It has shown me that my way of living and presenting Conscious Evolution in all its aspects within Auroville was interesting and inspiring even for this present generation of young adults from various parts of Europe. How highly stimulating such a fact is for the ‘old timer’ I am!

What an ideal little testing-team those God-sent few youth are, to help me decide what to include or not in the book that is now taking shape! I am using a number of posts already existing on my Blog, plus additional in-between text that I am writing now whenever there is something missing that needs to be mentioned or fully narrated too. During our talks together, if the image I am inspired to use for presenting some evolutive fact seems to them especially good, amusing or otherwise great to them, they say so; or they may recommend to me to include a certain anecdote they still remember I told them a few weeks before…

I couldn’t have invented a more perfect little team around me and this important work, even if I had tried to!…

So the work is happening just as if by itself, in that light and cheerful mood, and with everyone’s contributions most welcome as we go. They all have a great sense of humor, so my own sense of humor feels free to express itself as well, and our work sessions together are mostly invaluable fun, although in the concentrated atmosphere required for such an important endeavor.

For what remains my own specific part – the actual writing, past or present, of most of that book – there is growing in me the wonderful feeling that yes, yes indeed, the Dam is at last opening really, the Dam is releasing at last all that precious accumulation of Spiritual Experience and corresponding Wisdom that, to whatever extent, may become useful to my sisters and brothers in Conscious Evolution, all over the world as well as hopefully perhaps in Auroville too, where there has been in recent years a definite increase in interest for my work, and for the work of the LOE-CHU as a whole.

That work needs perhaps only, at this point, to be made more visible, more tangible, in the form, precisely, of a book, telling the tale of its birth and development in Auroville, which have happened in ways that only now are starting to reveal their fuller meaning and importance, when for most other activities in Auroville the meaning and importance were revealed just naturally earlier, or even much earlier…

Anyway, whatever the final effect of that book, dear all, be prepared: within a few more months perhaps, a lot of the water behind that Dam will have flowed out into that book, and the book will be ready to come out!…

Truly, the Dam is now opening at last…

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