The 'psychological preparation' of Satprem for his role as The Mother's confidant, as She narrated her experiences of the 'yoga of the cells' from 1951-1973.
This first volume is mostly what could be called the "psychological preparation" of Satprem. Mother's confidant had to be prepared, not only to understand the evolutionary meaning of Mother's discoveries, to follow the tenuous thread of man's great future unravelled through so many apparently disconcerting experiences - which certainly required a steady personal determination for more than 19 years! - but also, in a way, he had to share the battle against the many established forces that account for the present human mode of being and bear the onslaught of the New Force. Satprem - "True Love" - as Mother called him, was a reluctant disciple. Formed in the French Cartesian mold, a freedom fighter against the Nazis and in love with his freedom, he was always ready to run away, and always coming back, drawn by a love greater than his love for freedom. Slowly she conquered him, slowly he came to understand the poignant drama of this lone and indomitable woman, struggling in the midst of an all-too-human humanity in her attempt to open man's golden future. Week after week, privately, she confided to him her intimate experiences, the progress of her endeavour, the obstacles, the setbacks, as well as anecdotes of her life, her hopes, her conquests and laughter: she was able to be herself with him. He loved her and she trusted him. It is that simple.
(On Hostile Forces)
I have noticed that in at least ninety-nine cases out of a hundred, it is an excuse people give to themselves. I have seen that practically, in the case of almost all the people who write to me saying, 'I am being violently attacked by hostile forces,' it's an excuse they are giving. It means that certain things in their nature do not want to yield, so they put all the blame on the hostile forces.
As a matter of fact, my tendency is more and more towards something in which the role of these hostile forces will be reduced to that of an examiner—which means that they are there to test the sincerity of your spiritual quest. These elements have a reality in their action and for the work—this is their great reality—but when you go beyond a certain region, it all grows dim to such a degree that it is no longer so well defined, so distinct. In the occult world, or rather if you look at the world from the occult point of view, these hostile forces are very real, their action is very real, quite concrete, and their attitude towards the divine realization is positively hostile; but as soon as you go beyond this region and enter into the spiritual world where there is no longer anything but the Divine in all things, and where there is nothing undivine, then these 'hostile forces' become part of the total play and can no longer be called 'hostile forces': it is only an attitude that they have adopted—or more precisely, it is only an attitude adopted by the Divine in his play.
This again belongs to the dualities that Sri Aurobindo speaks of in The Synthesis of Yoga, these dualities that are being reabsorbed. I don't know if he spoke of this particular one; I don't think so, but it's the same thing. It's again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti ... but there is still one more: Divine and anti-divine.
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