Autobiographie de Babuji

Extraits choisis

Tout le monde connaît les écrits de Babuji. Le premier tome de son autobiographie a été publié de son vivant et relate les événements survenus entre 1899 et 1932. Babuji s'est opposé à la publication de la suite avant sa mort. La SRCMtm a donc publié un second tome par la suite, une version très allégée de son autobiographie. C'est celui que l'on connaît tous. S.P. Srivastava et la SRCM de Shahjahanpur ont publié eux aussi une autre version, plus longue, comportant trois volumes, entre 1987 et 89.

Cricri nous a livré de nombreux extraits de cette dernière version depuis janvier dernier. Il me paraît important que chacun puisse en prendre connaissance. Je me suis donc permise de rassembler ici toutes ces citations, en privilégiant l'ordre chronologique à celui plus thématique de Cricri. Cela donne un caractère plus décousu aux commentaires de Christian - j'espère qu'il m'en excusera - mais on retrouve ainsi l'ordre du texte original.

Je pense que l'intégralité du texte est disponible auprès de Navneet Kumar Saxena, petit-fils de Babuji et actuel président de la Shri Ram Chandra Mission de Shahjahanpur.

Les citations de Babuji sont en bleu et en italique, les commentaires sont en noir.

Elodie

L'autobiographie de Ram Chandra que je lis actuellement est publiée par la SRCM Shahjahanpur, c'est-à-dire par la branche Indienne de la SRCM, et non par la SRCMtm Californienne de Chari. Comme vous pourrez le découvrir dans la partie de l'Introduction reproduite ci-dessous, ni l'autobiographie publiée par la SRCMtm, ni l'autobiographie publiée par la SRCM ne sont complètes. La première correspondrait à 20% environ du manuscrit de Babuji, la deuxième aux 80% restants. Vous verrez aussi que le groupe de Chari agit depuis le début en appliquant des principes à l'opposé des enseignements du Maitre (Introduction, pp. xiii-xiv), et il ne faut donc pas être surpris du résultat aujourd'hui.

Je suis actuellement en possession de 4 volumes - rares et obtenus par le plus pur des hasards -, qui correspondent aux Partie I (1 volume) et Partie II (3 volumes) de l'autobiographie. La fin du 4ème volume évoque un projet de publication d'une Partie III, qui est peut-être la publication en cours dans le groupe de Shahjahanpur. J'ignore si la Partie I comporte plus d'un volume. Elle semble se suffire à elle-même, bien qu'il existe un vide de 13 ans dans les entrées du journal entre les deux premiers volumes.

Cette absence durant 13 ans, entre la mort de Lalaji et la préparation de la création de la Mission, est évoquée dans l'"Editorial note" du deuxième volume, que j'ai aussi partiellement reproduite ci-dessous, ainsi que dans le vol 1 par Babuji lui-même :
p 238
"The things went on. They grew subtler and subtler, and almost indescribable. Every subtle state was waiting for a yet subtler one. (...) By the method of the Master I found new life everyday. I do not know whether "life" will be an exact exposition of my condition. So the diary remained silent for years together."

Il semble donc que je sois en possession du document complet pour les Parties I et II :
Partie I: early life, adult life, at the feet of the Master, Journal (1928 - 1932) - vol 1 1899-1932 (2nd Ed 1980 1500 copies)
Partie 2: Instructions et leçons spirituelles reçues de maitres
- vol 1 : 1944 May/Sep (1st Ed 1987 3000 copies) - Preparation
- vol 2 : 1944 Oct - 1945 Mar (1st Ed 1988 3000 copies) - Declaration
- vol 3 : 1945 Apr - 1955 Jun (1st Ed 1989 2000 copies) - Contribution

SP Srivastava a décidé de la publier après la mort de Babuji, en réaction à celle de Chari. Les hostilités étaient vraiment ouvertes. Il avait visiblement recu pleine autorite de la part de Babuji pour faire les changements necessaires. C'est alors qu'il s'est appercu que la SRCMtm s'etait empressee de publier la version non revisee initiale pour s'assurer qu'il s'agissait bien de leur propriete avec les copyrights. L'autobiographie de la SRCMtm doit probablement contenir la Partie I vol 1 dans son entier, qui etait publiee avant la mort de Babuji, puis est incomplete pour la suite. On voit que pour srivastava aussi il ne devait y avoir qu'un successeur unique à babuji. C'est intéressant de lire que les autres essaient de lui nuire, c'est-à-dire la famille de lalaji, chathurbuj, thakur singhji, etc. Oui, mais par la suite, tous les noms ont ete retires du texte et remplaces par un code 'LETTREchiffre' pour eviter toute polemique. On ne sait donc jamais de qui il s'agit, et c'est bien dommage car on y aurait vu plus clair. J'espere avoir prochainement acces au document complet non altere, si la famille de Babuji veux bien nous le communiquer a des fins de recherche.

Vol I, 1899-1932, SRCM Shahjahanpur, oct. 1980, 2nd edition
This is not taken out from the new release of Babuji's Autobiography edited by Babuji's son.

p1
"My father was Rai Bahadur Sri Badri Prasad, Honorary Special Magistrate I Class."
I don't know if it helps for determining if Babuji changed his name.

p13
Babuji meets his master Lalaji on the 3rd June 1922 for the first time. He adds:
"After coming back from my Master, I continued the practice, but not so deeply as I had to appear in the Matric and SSLC examination."
He had to pass this examination before starting to work. He got hired at the Court of Shahjahanpur on the 12th January 1925, therefore after meeting his Master. So, the precision that was given to me by the ISRC preceptor is wrong (my previous message on Elodie's blog, stating that Babuji met his master after starting his work at the Court, implying that he could not have changed his name for administrative reasons due to his work for the government).

p14
(I) "retired as Record Keeper in 1956. My Master, who served in the Collectorate of Fatehgarh, also retired as Record Keeper."
Babuji seems to emphasize the similitudes between him and his master as something important. A cause for his choice of this job? A cause for changing his name?

p36 - 5th April 1928
"Dreamt in the night that I visited the holy shrine of Prophet Mohammad in Mecca. There I felt vibration at a point above the Trikuti or Cavernous Plexus and also a force of the same kind which had its link with the head."
Why is Babuji dreaming of the Prophet and traveling to Mecca?

p56 - Comment added by Babuji to his journal entry of the 17th January 1929 (autobiography commented on publication?)
"The ego gives you strength for all the work. It points out to you that you have got the power to do a certain thing. But we identify ego with the body, instead of with the soul. It is the production of God which you cannot annihilate. You should modify it."
Good to read that from Babuji himslef. Chari's SRCM has produced an obnubilation against the ego to such an extent that Chari's abhyasis simply lose the important focus. Ego is not something to destroy - obviously - but something to use to reach the goal. Chari's SRCM is misconceiving this spiritual aspect of the human system, therefore misleading people. The ego is a spiritual entity, the "production of God which you cannot annihilate".
Je pense qu'on a LA réponse à la question que tout le monde se pose au sujet des personnes "spirituellement évoluées" qui ont une attitude pathologiquement égotiste, égoiste et égocentrique.
Si l'ego classique (d'une personne ne pratiquant pas la spiritualité) est centré sur le corps et l'ego d'un aspirant spirituel est centré sur l'âme, il se peut aussi que l'ego -comme par exemple celui d'un abhyasi de la SRCMtm - soit centré sur le nombril, c'est-à-dire ni le corps ni l'âme, mais l'individualité.
C'était la thèse que je défendais initialement sur SRCMVEROLEE en détaillant pourquoi les pratiques conduisaient les gens à se centrer sur eux-mêmes au lieu de se centrer sur le divin.
Il devient tout à fait possible d'obtenir le genre de monstruosité que nous avons tous pu observer à la SRCMtm, et plus rien n'empêche un tel ego de s'hypertrophier lorsque les pratiques ne sont pas dirigées correctement.
Pour MOI c'est une petite phrase qui apporte beaucoup de sens à ce que j'ai observé chez les autres et en MOI.
Ca veux aussi dire que cette obnubilation des abhyasis, des préfets et de Chari sur l'ego est complètement inadéquate.

p73 - 15th August 1929
"There, a great Muslim divine was present along with another Saint and a personage. I did not recognize that personage. The great Muslim divine asked that personage to inspect my backbone. So my shirt was removed and the inspection was made. He seemed to be pleased with me. He remarked that the condition was very good, and there was some hint regarding the emotion of love which I bore for my Guru. He directed me to request the Mahatmaji Maharaj to pay special attention and to give special instruction to my humble self. I intimated Revered Lalaji Saheb accordingly. He also asked me to keep him informed regarding my condition. What he meant at that time seemed to me as if my humble self had been ordered by him to look towards him also."
Why is Babuji dreaming of a Muslim Saint? Who is this Saint? Is it Lalaji's Master?
This Saint is acting as if he was also supervising Babuji's spiritual training. It is a dream.

It seems that Babuji's preceptor was Rameshwar Prasad. I have noted that he rarely mentions him, at least in the beginning of his journal, the first mention appearing with a letter of Lalaji, and later, indirectly from Babuji himself.
p94 - Lalaji says to Babuji in a letter
"The love, companionship and affection of your preceptor is to be considered enough."
I find nowhere in Babuji's journal until that point, any reference to his preceptor - only dreams about Saints and Lalaji.

p117 - 10th March 1930
Funny
"Dreamt in the night that I was escorting my elder aunt to Lucknow. (...) From there I reached Kanpur. (...) On the same night, my wife dreamt that I had come back from Kanpur, had been attacked by a cow, and that I was dead."

p126
"The condition of other people there comes to my knowledge through the letters of your preceptor. (...) Your preceptor probably becomes nervous. He should be consoled. He is tender-hearted. (...)
Your well-wisher, RAM CHANDRA, (from Fatehgarh)"

Here, we can find a lot of references to Muslims in his dreams. Either he was strongly influenced by them in his everyday life, or he was strongly influenced by them through Lalaji's teaching. Whatever, they are here and they give him initiations. They are more present than Hinduist figures and yogis.
p123 - 26th March 1930
"Of its own accord the thought of Hazrat Mohammad dominated in the night, and the same thought continued when I woke up in the morning."

p130 - 2nd April 1930
"Dreamt in the night that I was inside a house with you, and a great Muslim. Saint was seatted in the courtyard. I sat down to the left of the Saint and noticed that a hand was shaking hands with him. (...) Then putting my hand on his palm he initiated me, and received two couplets which probably contained promise and commitment. The couplets were in Persian. (...) When I woke up, I felt that the hand which had been having a hand-shake with the great divine was that of Prophet Muhammad."

p131 - 6th April 1930
"The Preceptor, Pandit Rameshwar Prasad, and my maternal uncle were present there." (dream)
He does not say my, but if there were only 9 preceptors, we can suppose that it was his.

p159 Letter to the Master with diary for September 1930
"(...) This life of feelings has ended. Now there is neither meditation nor revelation."

13th December 1930
"At Fatehgarh I dreamt at about 4 in the morning that a Saint was sitting in my carriage and, without saying anything, he initiated me. Then he recited same Arabic verses and embraced me. (...)"

17th December 1930
"Dreamt in the night that I went to Mecca. (...) I moved forward to the place where the shrine of Hazrat Mohammad is located. The shrine was totally red in colour. The grave assumed the shape of Hazrat Mohammad, and it seemed as if he was reclining. Smiling he remarked that my condition was very subtle and he blessed me to attain betterment (...)."

p172 Letter from Lalaji to a preceptor (pp170-173)
"(...) Brother Ram Chandra undoubtedly has ability and agility in this respect, but I am sorry that due to the restrictions, of his father, norrowness of heart and space, and intricacies of his home my sagacity did not permit me for the time being to throw the responsability on him."
It seems that Babuji met Lalaji 4 times only.

La lettre que Lalaji a adressé à ce précepteur renferme quelques éléments expliquant pourquoi il n'avait pas promu Babuji précepteur, bien qu'il reconnaissait sa capacité.
J'en reproduis ici deux extraits.
Part I pp. 171-172
"(...) Circumstances and the pressure of exigencies do not permit me to act according to my wish. I will write whatever I can. It is enough if it is useful and beneficial, even though it is scanty. A hint suffices for the intelligent. (...)"
"So on my own behalf and on that of my elders I invite the attention of brother Pandit Rameshwar Prasad to agree to take up this work in hand during your absence. May God give him courage and perseverence. That dear one will, perhaps, establish a condition of honour after casting off that small ortion of boyhood which is very negligible in him now, due to the demands of his age. May God help him. Brother Ram Chandra undoubtedly has ability and agility in this respect, but I am sorry that due to the restrictions, of his father, norrowness of heart and space, and intricacies of his home my sagacity did not permit me for the time being to throw the responsability on him. I hope from God that he will be benefited in a way better than the present one."

p191 - 18th February 1931
"(...) A voice from inside my heart told me that the man was telling me a lie since Hazrat Baqi Billah was giving transmission to me. (...)"
Hazrat Baqi Billah is the Sufi Saint who introduced Sufism in India.

p208 - 21st April 1931
"Dreamt in the night that you [Lalaji] and a Muslim saint were present at my house. You beckoned me to sit in meditation with the saint. So meditation was started. After same time I offered meals to the saint and I also partook of it with him. My mother was witnessing this. I withdrew my hand from the food so that she might not think that I had become converted."
Here, it is interested to see that for a Hindu, there was a negative prejudice against Muslims. This could explain why the references to Islam have been later taken out and replaced with Hinduist mythology.

p219 - 26th July 1931
"Dreamt that I went into meditation, and was at the shrine of a Saint Hazrat Baqi Billah (...)."

How do you understand this sentence?
5th December 1931 p 229
"Dreamt in the night that a Saint was with me and the Great Muslim Divine picked me up on his lap and began to take of my shoes to seat me on his shoulders. (...)"

p 239
"The death means the oblivious state of mind which rejects all that is there".

p240
"After peace is Reality, so loving and embracing. We start with the cradle and rest in the grave. That is the whole life picture of the human life."

Introduction de la 2è Partie (Volume 1)

J'ai trouvé dans "The autobiography of Ram Chandra" Part II Vol 1, dans "Editorial note":
"The first entry in this second part of Revered Babuji's Autobiography is on 10-5-1944. This is preceded by a printed pamphlet or appeal in Urdu, in the name of "a servant of Revered Lalaji Saheb, belonging to Shahjahanpur", and was issued by Shri Madan Mohan Lal, who was the recognized preceptor of the system of Yogic training at Shahjahanpur, as propounded by and practised under the guidance of the Grand Master, and His real brother Shri Raghubar Dayal Ji of Kanpur, known as Chachaji or respected uncle."
I have no idea if this sentence means that Babuji is Shri Madan Mohan Lal, or if this personage is someone else. It is the first time that I hear about this name in the autobiography. I first thought that the preceptor in charge of the area were Babuji was living was Rameshwar Prasad. Of course, this Part II of the autobiography starts in May 1944, 12 years after the first book I have read. Another preceptor may have come to Shahjahanpur. So, it is possible that Dähnhardt have made a confusion? Actually, Babuji was not recognized as a preceptor of Lalaji (or was he by his own disciples?). Also, it is no more a spiritual training that is delivered, but a "system of Yogic training".

Avant de poursuivre, je veux apporter une clarification sur le nom de Babuji, car j'ai fini par trouver l'information. Dans Partie II vol 1, Introduction de P Srivastava, p. ii, Shri Madan Mohan Lal of Shahjahanpur, que Dähnhardt a confondu avec Babuji, ce qui l'a conduit à croire que Babuji avait changé de nom, est en réalité un vieux précepteur.
"The diary was submitted occasionally (generally once a month) with a short or long covering letter to Grand Master. There was only half a dozen letters (including one to the old preceptor Shri Madan Mohan Lal of Shahjahanpur) in reply from the Grand Master - the first dated 21-11-1929 (...) and the last rather long one dated 10-3-1931, five month before His physical veiling on 14/15-8-1931."

Part II Vol 1 - Publisher's note :
"The sons of Babuji are: Shri Umesh Chandra Saksena, Shri Sarvesh Chandra Saksena, Shri Prakash Chandra Saksena"
So I suppose that the last name is Chandra Saksena and Babuji was Ram Chandra Saksena?

Retour à l'introduction :
p. iii
"The main feature of this diary is a continuous chain of instructions and lessons from the physically departed Grand Master to provide initiative and direction, enough to end the hesitation and prepare to start the work in continuation of the tradition of the Grand Master's real job, as against the backdrop of the proliferating misguided efforts by several other persons in accordance with their own egoistic self-seeking motivations. After about five month of this initial preparatory period, Babuji starts receiving communications and instructions from many other Masters of yore of highest calibre; and work is started under the sole guidance of the departed Grand Master, laying down the foundations in accordance with the requirements of the present age and time, but in keeping with the basic tenets and subject matter of the heary tradition of Yogic Science developped through the ages."

p. iv
"Thereafter follows the description of the work of about ten years by way of the establishment of the organization known as Shri Ram Chandra Mission, Shahjahanpur; development of the system of Yogic Science (theory) and discipline (practice), designated as Sahaj Marg; and a huge amount of rather mystical work of Nature, about which only sketchy hints are available occacionally."

pp. v-vi
"His discovery of Mind region and Central region beyond Heart region (...) is epoch-making. His emphasis on the task and job of the teacher (Guru) as helper and servant of his pupil like a mother and much more; and the perfectioning of the technique of "transmission" for wide efficient use (...)."

p. vi
"The present series of volumes (...) brings forth one more very significant (...) contribution of the Master, viz. intercommunication with the physically departed capable Master, as the most essential condition and sign of somebody's capability and credential for carrying ahead the torch of spiritual training, in the real sense."
"Nobody during the Master's life-time was more conscious than He that it may all be a construction of a self-deluding prolific imagination; and He hesitated for almost fourteen years to start His work (...)."

pp. ix-x
"This story of eleven years (...), which may be read and enjoyed by some as a mythical lore in due course of time, has nevertheless the quality of a baffling profoundness for the wise that may care to seek."

p. x
"The reality and dream must play a sort of the game of hide and seek, in the life & character, under narration, ever available for the grasp yet always eluding the grip of every common man, as it must have been for the author as well."

pp. x-xi
"With passage of time fact and fiction get mixed up (...). This has a tendency to degrade the value of a biography, as an instrument of education in the proper sense, for posterity."

pp. xii-xiii
"The circumstances concerning the publication of this second part of Revered Shri Babuji's Autobiography have caused some heavy feeling to me personally. He felt reluctant to bring out many things contained in these diaries into the open for the knowledge of everybody; and spoke to certain people (but not to me) that it would be published after His physical veiling."

pp. xiii-xiv
"When I went to Shahjahanpur for a meeting of the Publication committee of S. R. C. Mission, at the end of June, 1982, Revered Babuji told me that He had cursorily looked into the [English] translation [original diaries in Urdu], submitted to Him, and decided that it was not to be published unless I approved it after going thoroughly through it. In the meeting also, brothers Sarnad and Raizada informed me of Revered Master's decision, desiring me to do the needful as early as possible. I told them that I would need time to go through it thoroughly. Then Revered Shri Babuji went to and returned from Paris; and passed out of His physical existence after a prolonged illness of about eight months.
Thereafter I obtained a copy of that translation from brother J. R. K. Raizada, Secretary to the President, and Superintendent of the Publication Department, of S. R. C. Mission, Shahjahanpur, at the time; and went through it during my first visit to Europe (September-October, 1983). On return to India, I requested the family of Revered Master to make the Urdu manuscript accessible to me, to which request they acceded. On going through the diaries in the original, the translation appeared to me very inadequate and rather jejune. Perhaps, it was prepared for publication during the life-time of the author, omitting such contents as were considered unsuitable to be brought to light for one or the other reason. To me personally, however, it appeared unjust and unreasonable to drop out about eighty percent of the material, even as a posthumous publication. Some aspects which were rather mystical or capable of arousing some controversies, may probably be held back [it is therefore possible that a part of the published autobiography has been censured]. When, however, the translation under reference was published from Madras [the "spirit" or dirtiness of Chari's group seems to be there from the very begining], without making any reference to me, in contravention of the express instructions of Revered Shri Babuji after having a cursory glance through that translation, I was left with no choice or judgement of my own to drop out some portions in my new translation of the text of the manuscript. I felt somewhat disinclined to the point of even disgust at the developping circumstances. However, there cannot be two opinions or attitudes for me in the matter of attachment or discharge of responsability to Revered Shri Babuji. (...) In consequence, the manuscript of the diaries is coming to be translated and published, as it is, without curtailment [would finally mean that the aspects "mystical or capable of arousing some controversies" were finally included?], except where expressly prohibited [parts published by SRCMtm?], with occasional notes and explanation, in case of need to make the meaning clear. The publication of the entire text is bound to take its own time (...) [whatever, the texts published actually by the two SRCMs are both incomplete]."
Donc, la version SRCMtm de l'autobiographie de Babuji est incomplète (20% environ du texte original), de même que celle publiée par la SRCM Shahjahanpur (80% environ du texte original), les deux se complétant approximativement.

Enfin, je recopie ici le début de l'"EDITORIAL NOTE", p. xvi.
"Part Two of the Autobiography of Revered Shri Babuji starts about a little less (a few months) than thirteen years after the physical passing away of Shri Babuji's spiritual guide and Master (...). During this period of about thirteen years inner training for the work ahead, as well as some work in a sort of dormant oblivious state went on. In the first place Shri Babuji's intercommunication with His Master beyond material limitations continued, even though its open external expression remained suspended for certain practical considerations. Some persons, physically and socially close to Revered Lalaji, had claimed to be His representative and successor, and they were trying somewhat deliberately to harm and even do away with the physical existence of Grand Master's real representative in every possible way, including the use of certain spiritual techniques. Some other quite well advanced disciples of the Grand Master, being averse to the false claims due to obvious lack of real effect, had started setting up organisations more or less in allegiance to the Grand Master, but centred mainly around these so-called advanced disciples as visible personalities to guide the multitudes attached to them on the age-old path of spirituality, as brought to them by the Grand Master, who had passed out of physical existence on August 14/15 (midnight), 1931. The visible work of Revered Babuji started taking concrete shape in the summer season of 1944."


Partie 2 - volume 1

Ils mettent en évidence une menace sur Babuji, bien que celle-ci se révèle à première vue complètement fantasmatique. Dans une conception spirituelle du monde, les êtres s'influencent positivement et néfastement, mais ce qui est plus surprenant, c'est que même des personnes évoluées auraient cette capacité et cette volonté sinistre d'influencer négativement autrui. Ce qui me fait froid dans le dos, quand je pense qu'on met son coeur entre les mains de personnes comme les préfets et les précepteurs.
Par ailleurs, certaines phrases révèlent une conception surprenante de la gestion des conflits (absence de pitié, ne pardonne pas, combattre, etc.), alors qu'on imaginait un Maitre spirituel plein d'amour, résoudre les conflits par sa lumière. Je comprends mieux, aussi, pourquoi ces textes, initialement, ne devaient pas être publiés. Ils révèlent tant d'humanité. J'apprécie le courage de ceux qui ont pris la décision de les publier quand même.
Enfin, certains passages mettent l'accent sur la transmission de flambeau, mais aussi sur la filiation depuis le maitre de Lalaji. A ce stade, il n'y a donc aucune raison pourqu'il ait disparu de la circulation comme il l'a fait.

pp. 7-8 18 May 1944
"When you have given your heart to someone, you have to receive that person's benedictory or accursed gifts to you."
On reçoit du bien et du mal de celui/celle à qui on donne son coeur.
"About you, he had the hint that there was possibility of you clash with him sometime. He did not like you coming to me. When all other means were unsuccessful, prayers were offered to your Revered Grand Master that you may be kept devoid of spiritual progress. This was very much disliked by Him and this became the cause of His displeasure. An attempt was made for cancellation of your initiation; and stories were narrated to you. Action against him had to be taken in accordance with the permission of the Grand Master. Do go to His Samadhi, when conveninent. (...) You were induced through thought to sexual indulgence. Where there was no success by any means, images of naked women were thrust into your heart. (...) A woman and you were taken in thought, as copulating, so that you commit such act. This was his last attempt to degrade you. (...) He tried so much to pull you down, and it never occurred to his mind that God's will alone triumphs ultimately. The matters have been brought to your knowledge, so that you may not be moved to feel mercy."
Un ennemi caché de Babuji. Son nom n'est pas révélé.

pp. 9-10 19th May 1944
"I shall feel relief when you shall take over the responsability."
Transmission du flambeau à Babuji.
"When your diary was put forth for publication, your name was excluded from it. (...) They were apprehensive that people may become inclined to you, and they may lose their source of livelihood."
"I kept you concealed in my heart, and did not let anybody suspect it. Only R got and has the idea, because he was connected to my state (...). I had consideration for his poverty, and hence structured a status for him. So he started living like a man of status. Greed was increased and God was totally forgotten. (...) At R's place money was wasted for pleasure and luxury. (...) There was no consideration for the poor. Rich people were given consideration."
Au sujet des ennemis cachés de Babuji.
"Have consideration for my old age."
Pour moi incompréhensible: Lalaji est mort. Ce serait une représentation de Lalaji, dans la tête de Babuji, qui lui parlerait?

p12 20th May 1944
"Somebody may shower thousands of abuse on you, but you have to tolerate that. This means that if someone abuses you, you can also abuse in return, and even hit back and strike, but never wish anything ill for that person from your heart (...) If occasion demands, there is no harm even in having an armed conflict. (...) To give protection to an innocent victim of tyrany is duty. You have to take out the sword at the hour of need, even then there is nothing wrong."
Il faut se défendre impitoyablement quand nécessaire. Je l'admet, le conçoit, mais le pratique beaucoup plus difficilement parce que je manque souvent de courage. Toujours facile de se faire passer pour un être tolérant quand on est lâche en vérité. En tous cas loin de l'enseignement judéo-Chrétien de la SRCMtm moderne, qui ne supporte même pas la critique interne.

pp. 14-18 22nd May 1944
"They are trying to upset your mind."
Les ennemis.
"You considered even theft and robbery for me as right."
Extrême et immoral. Surprenant.
"possibly, M may come to you, even though there is little hope for this. Do not pardon him, only avoid doing anything, in such eventuality."
"Shahjahanpur will be the Centre. Light will be reaching everybody from here."
"You are still so young. You have achieved at such a young age what could not be the lot of so many great and high personalities."
"The powers of ennemies are weakened. Now they can do no harm to you."
"I am merged in you, and hence remain dependent on Him [Lalaji's Master] alone in every matter. He loves you."
Transmission de flambeau.

22 May 1944 p.18
"My Revered Master was the best example of courage. Now I am getting aside; and He Himself will instruct you. I have obtained His promise from Him. Now treat Him as all in all. He alone shall help you. I am merged in you; and hence remain dependent on Him alone in every matter. He loves you. The recommandation for your training came first from Him; and this had come during my life-time itself."
Lalaji says to Babuji that his master is now in charge of Babuji.
"The Great Grand Master arrived and said: "I have spoken to A1. I have made you fully perfect. Your Master's name will shine thought you. People will be wondering. He then went away."
Here, it is difficult to know if Great is a word to express respect regarding the master of Lalaji (the "Grand Master"), or if Babuji is talking about the master of Lalaji's master.

p20
"There is no harm in giving benefit to him. But do not commit mistakes like me in bestowing power. Power shall remain only in one; benefit will go to everybody."

p21
"The intense feeling that was pumped into him (R2) was designed to make R2 smear his hands with you blood; but I took care not to let this come to happen. The anointment has been performed by drawing out blood from your body, so that the anointed person (R2) may assassinate the same person, whose blood has been used for anointment. For this job, R2 appeared the fittest tool for them."
Tentative d'assassinat ou magie noire? Des abhyasis.

p22
"When you stayed at K.., M3 intended to administer poison to you; but I was not allowing this thought to be fixed in his mind."
"One day something was even administered to you in your meal. The purpose was to cause upsetting of your mind; but I digested it totally. You were feeling only nausea and vertigo. The drug was mixed with potatoes."
"One (chief) purpose of administering this drug, referred to the fact that you were never without my remembrance. So this drug was used to force your mind to give up adsorption in my remembrance to allow him (N1) to snatch away (your spiritual condition and capacity)."
Non, ce n'est pas une tentative d'assassinat, mais une tentative d'affaiblissement physique et mental pour attaquer spirituellement. Réalité, délire, pratique courante dans la société Indienne?

25th May 1944 p22
"Revelation converging the vision revealed to R2 January 15, 1943 at 8 pm when he saw two fingers in meditational state (...): "That was meant to reveal to him that there were to be two personalities, viz. Babu Ram Chandra and Madan Mohan Lala."
Does it means 2 personalities in the same, meaning that Babuji is Madan Mohan Lala, or two persons taking on the work after Lalaji? This conflicts with the previous statement of Lalaji about power (only for one at a time).

30th May 1944 p26
"Start the organization. Begin attracting people to yourself."

31th May 1944 p28
"You can use that particular weapon in cleaning but not in transmission."

1st June 1944 p28
"R2 was attempted to be developped as your assassin."

3rd June 1944 p28
"Instructions concerning organization (...)"

4th June 1944 p30
"I was dying, and B1 was busy with his own ambitions. He was busy with thoughts about his representationship. (...) If I had left money behind, who knows what may be happening."

5th June 1944 pp31-32
"I have made your body my home."
"Your body is my body. I am working through your body, sitting all the time in it. A person with body is needed. Great personalities incarnate themselves like this; and incarnations themselves manifest in a body."
"Today you are suffering much pain; so I have also stopped working."

p. 32
"A person with body is needed. Great personalities incarnate themselves like this; and incarnations themselves manifest in a body. I have merged in you with my entire powers, and am unravelling them by and by."
Chari a donc raison avec sa notion de maitre vivant. C'est ainsi dans le sufisme depuis toujours. L'ISRC ou la SRCM Shahjahanpur ou la SRCM Kasturi qui prétendent que le maitre est Babuji de toute éternité devraient abandonner le préceptorat comme base de leur système s'ils étaient cohérents avec leur croyance, ou admettre qu'un précepteur ayant fusionné avec dieu ou avec le maitre est une clé fondamentale du système. Ils ne le font pas d'une part parce qu'une personne incarnée est nécessaire pour faire le travail, et d'autre part parce qu'il n'y a probablement pas eu fusion. Lequel d'entre eux peut oser prétendre que Babuji a fusionné en eux, comme Babuji a pu prétendre que Lalaji avait fusionné en lui? Le seul qui ait ce culot est Chari, ce qui fait probablement de lui un fiéffé menteur (pourquoi a-t-il besoin d'une medium pour communiquer avec Babuji?). Les autres se contentent d'un service dévotionnel à Babuji comme s'il était toujours en vie, transformant le Sahaj Marg, défini par Babuji comme un Raja yoga, en Bhakti yoga.

6th June 1944 p33
"You do not need to go to anybody for satsang. I do not like that the particles of transmission from other persons affect you."
Here is a secret revealed: transmission, if it does come from the master, is also contaminated by the one who gives it, or meditating in a satsang can contaminate your condition.
La transmission, selon la SRCMtm, vient du maitre et est donc toujours absolument pure. Or, des différences qui dépendent de la personne qui transmet et du satsang peuvent être ressenties. Toute transmission n'est pas bonne à prendre selon ce texte, et la SRCMtm ferait bien de trouver une explication valable. Je la connais, l'explication, elle s'appelle ignorance ou mensonge.

p35
"I shall become free after your physical passing away; and the whole responsability shall pass onto you. This chain shall go on continuously. Nature makes and uses only one as Her instrument."

8th June 1944 p.37
"You are the Lord of the European countries."
We see the results now - just consider the case of France for example, which suicidal policy was rooted by the time of Babuji's activity.

17th June 1944 p.39
"My Master is the example of direct love to God, (...) I myself am the example of love to the medium (Master): (...) You give the method as you find the inclination of a person."
i.e. love of god or love for the master.
Et la citation entière :
"My Master is the example of direct love to God, which occurred after a lot of progress in spirituality. I myself am the example of love to the medium (Master). Those who are inclined to monistic way of worship primarily find direct love to God suited for their disposition, while those who remain dependent on a mutual base, develop a nature of taking a concrete base, rooted deeply in every fibre and vein of their entire being. These latter derive benefit through the medium (Master) only. You give the method as you find the inclination in a person."
L'amour pour le maitre comme seule voie possible et le maitre comme finalité et but sont des restrictions dogmatiques imposées par Chari et ses sbires pour assoir leur pouvoir sur les masses crédules. D'après ce passage, la voie est adaptée en fonction des inclinations du pratiquant, le but étant clairement dieu, avec ou sans medium, et non le maitre. Tout le monde ne peut pas aimer le maitre, certains préfèrent la connection directe à dieu. C'est probablement ce qui autorisait Babuji à affirmer qu'il ne vaut mieux pas de maitre du tout qu'un mauvais maitre. Le maitre parfait est toujours là et de toute éternité.
Que signifie avoir la foi, si ce n'est avoir la foi en dieu? Est-ce de se placer dans cette position infantile qu'est la dépendance à un imposteur?

28th June 1944 p.41 - ("talking" about M1)
"He should give up the style of a teacher of Muslim theology."
Muslims, by that time, were influencing the movement very importantly.

p.42
"The death of B5 has done away with the possibility of my ill-reputation. You have committed a mistake by writting in the letter about peace to the soul of B5. He is an object of my anger."
So, Lalaji could have had a bad reputation because of what B5 should have say?

p. 46
"The first form of self-forgetfulness (loosing oneself) is called 'heart-resolution'. This is the condition of freedom from the heaviness."
"The capacity for exercise of discriminative intelligence is enhanced when 'purification of the lower self' is achieved."
Plus loin, il est précisé que "lower self" réfère au coeur.
L'intelligence discriminative chez les abhyasis de la SRCMtm... Et chez les Français, qui, les pauvres, devaient choisir entre Sarközy et Royal !!! mdr
L'intelligence discriminative est une réalisation spirituelle du premier point, mais discriminer c'est mal, il vaut donc mieux l'inverse qui s'appelle confusion.
La confusion est un état mental pathologique, et aussi un résultat du 'diviser pour mieux régner' que tout bon gouvernant se doit d'appliquer, qu'il s'agisse du système manipulatoire Français ou du système manipulatoire SRCMtm. Dans l'ère des média et du contrôle de l'information, dur d'y voir clair. Un très bon challenge pour l'intelligence discriminative.

p. 47
"People prevailed upon me to get myself photographed. Now worship of photograph has started."
Envoyez les Musulmans à la SRCMtm, ils s'occuperont de ce problème. D'ailleurs, quand ils s'appercevront de ce que les non-musulmans ont fait de leur sufisme, ils inclueront peut-être ces groupuscules farfelus dans leur programme de purification du monde, financé par vous et moi (pétrole).

p. 52
"The preceptors possessing permissions commit mistakes in their enthusiasm, without applying their intelligence."
"Someone else works in the sphere of Satsang, as a sample of idiocy (viz. S2): People introduced by him will remain dull."
Les précepteurs, ces tubes irresponsables qui s'ouvrent et se ferment au bon gré de la nécessité et de la volonté du maitre, assurant ainsi à l'aspirant que quoi qu'il lui arrive, c'est le travail du maitre, commettraient donc des bourdes???
Quand c'est le maitre lui-même qui le dit, celui qui est supposé faire tout le travail et donc assurer qu'aucune bourde ne soit commise, que peut-on ajouter de plus?
Ceux qui avaient encore des doutes ont ici de quoi réfléchir, et parmi ceux qui n'avaient aucun doute sur la question, certains feraient bien d'utiliser leur intelligence discriminative (forcément développée: Quand on a pour maitre l'incarnation divine en personne...).
Pour ceux qui ont lu ces ouvrages, ils ont pu noter qu'on est loin d'un discours édulcoré et mièvre tel que le Babuji désincarné les délivre actuellement au monde via la médium Française.
On peut parfois être choqué de ce qu'on lit.
J'espère très sincèrement que ces textes seront délivrés au grand public, il va sans dire que la SRCMtm ne publie que des morceaux choisis de manière à confirmer sa propagande et établir un mythe.
Le Lalaji et le Babuji sont parfois très critiques et discriminatoires avec leurs semblables, auxquels ils appliquent des punitions spirituelles comme des ruptures d'initiation, exclusions, mise hors d'état de nuire, focalisation de colère, etc.
On est loin du politiquement correct "critiquer est anti-spirituel", du très chrétien "aimer et pardonner son prochain", ou de la mythologie SRCMtm "le maitre n'est qu'amour". Les maitres du Sahaj Marg sont très humains, et c'est bon de le savoir.

p. 52
"I do not want Toms, Dicks and Harrys, who are below the mark, to fill up our Association (Satsang)."
p. 53
"Persons below the mark should not be admitted."
Bon sens intéressant mais tellement contraire au déviationisme actuel: Discrimination raciale, culturelle, nationale, psychologique et spirituelle chez un maitre spirituel de haut niveau...
Rien à voir avec cet amour universel théorique, irresponsable, englobant, confus, niais et irréel, mais tellement politiquement correct et commercial, ce must humaniste des temps modernes qui serait à la fois but et preuve de réalisation spirituelle (quoique Chari soit parfaitement Indo-centré et discriminatoire dès qu'il s'agit de confier du pouvoir), et qui n'est qu'une hypocrisie de plus pour faire avaler la pillule mondial-socialiste aux masses manipulées et asservies.
La communauté spirituelle selon Lalaji et Babuji est un club fermé et très select, et on comprend bien pourquoi il ne peut en être autrement.
Elle était limitée, avant Lalaji dans le Sufisme, aux seuls Musulmans, et probablement aux plus mystiques.
Avec Lalaji, le club s'ouvre aux non-musulmans mais reste très select, de même qu'avec Babuji.
Avec l'impérialiste Chari et son projet onusien mondial-socialiste au service de la gestion des plus grands ensembles de population (l'association de ces deux organismes sent le souffre: On nous prépare déjà l'après-Djihad avec une religion spirituelle capable de fusionner tous les courants religieux sous le même système de contrôle mental. Il y avait donc un intérêt à faire ce hold-up sur le Sahaj Marg, à l'altérer pour l'adapter au nouveau but. Il sera de plus en plus difficile d'être un esprit libre), la nécessité de faire du chiffre pour se répandre et assurer une position dans les équilibres futurs renvoie ces restrictions d'un autre temps à la poubelle: Nous sommes tous frères et soeurs, on vit tous dans le grand village planétaire, nous venons tous d'Afrique, le maitre est universel, le système est ouvert à tous sans discrimination d'origine, de couleur, etc., nous sommes tous égaux, partouze générale, pets (ou grace divine) pour tous et champagne pour fêter une catastrophe écologique de plus (altération artificiellement provoquée du socle anthropologique des Peuples).
Le prix qu'a payé la SRCMtm pour ce nouveau programme est l'enseignement lui-même et la capacité du système à faire évoluer les gens spirituellement: L'évolution spirituelle des individus n'est plus le but de la SRCMtm, au mieux ce peut-être un sous-produit limité du processus, un accident qu'il n'est pas guaranti de vivre, même lorsque l'individu se soumet au service total des 3M (souvenez-vous: L'amour n'a pas d'exigences).

p. 53
"If Master loves the disciple, then the Master is lover and the disciple is beloved; and if the disciple loves the Master, then he becomes lover and the Master is beloved. The relation is established in either case."
Cette sentence est cruciale. Elle démontre que ce qui importe pour l'enseignement spirituel est l'établissement d'une connexion d'amour entre le disciple et le maitre. Elle ne présuppose pas une directionalité ni aucune condition sur le disciple (souvenez-vous de ce que dit Chari: L'amour n'a pas d'exigences).
Avec 200'000 ou 300'000 "disciples", Chari est bien sûr incapable d'aimer ses disciples (bien qu'il prétende aimer tout le monde et toute la création: J'ai ressenti son amour quand je l'ai questionné -- tout son blabla ne résiste pas aux tests expérimentaux, c'est un marchand de tapis arabo-indien), alors il crée le dogme de telle sorte que les aspirants doivent l'aimer, de telle sorte qu'il soit l'unique voie. Ceci lui permet d'assoir un peu plus son emprise sur les masses, et de manière très maline, à moindre coût psychologique.
Peu importe, d'après ce texte, que ce soit le maitre ou le disciple qui aime l'autre, ce qui importe, c'est qu'il y ait un amoureux et un amant pour la transmission de l'enseignement. L'amoureux peut aussi être le disciple et l'amant dieu.

p. 55
"If courage and will is applied for a proper purpose, it is not to be called egoism."
Qu'est-ce qu'un but correct, il va sans dire que tout dépend du point de vue. Pour un abhyasi de la SRCMtm, ce que nous faisons sur ces blogs est l'expression de nos egos, et c'est mal. Pour d'autres, ce que fait Chari est l'expression de son ego au service d'un plan très humain auquel Chari est soumis depuis son entrée dans la mission. Qu'est-ce que l'égoisme, et en quoi est-ce distinct de l'expression de l'ego?

p. 66
"Every representative has become a slave of his own will; and I have this complaint from everybody. If there is no head or supreme authority in a society, this defect creeps in."
Un autre problème résulte du choix de l'autorité suprême. Elle doit être éclairée pour guider correctement. Tout comme il vaut mieux ne pas avoir de disciples que d'avoir des disciples incapables, il vaut mieux une absence d'autorité suprême qu'une autorité suprême bidon.

p. 72

"One who strolls about the Brahmanda Mandal, having no approach any further, is called Brahmin. The higher status than that of these people, belongs to Maha Brahmin, whose limit of climbing is the Para Brahmanda Mandal. (...) In fact, both are in bondage. They cannot pull up anybody beyond their respective limits. This power belongs only to a saint, whose stage starts beyond that. He gets in touch with the air of the Real Being to a sufficient extent."

Concernant l'alimentation carnée.
p. 80
"He should give up meat-eating. Permission for that can only be for you. (...) You have a lack of heat; so it may be useful to you."
Il n'y a pas d'interdit dogmatique. D'après le texte, manger de la viande modifie le métabolisme de telle sorte que le système a plus d'énergie. Le problème est que certains aspects du caractère sont amplifiés, entrainant une modification des conditions. Manger de la viande peut être utile pour compenser ce manque d'énergie. On est donc loin du dogme actuel.

p. 84
"Your nature has attained the sleeping state; I had, therefore, used the word 'inactive'. (...) God does not work. If you quieten your particles more, the same state will prevail; and this state for you, I want after your death."

p. 85 "Intercommunication" de Lalaji à Babuji.
"The symptoms for the destruction of a group of people have developped. They have framed such tendencies as are taken them downwards. The other group is far better than these. Your third or fourth generation will be assigned just this work; but he will not be able to complete the work in his lifetime. Thereafter a Special Personality shall emerge and complete this work. Materialism will increase."
Lalaji explique qu'une nouvelle Personnalité Spéciale va émerger, non pas dans plusieurs siècles ou millénaires, mais après la 3ème ou 4ème génération des successeurs de Babuji, pour terminer un travail que le 3ème ou 4ème successeur se sera vu assigner et n'aura pas pu terminer durant sa vie. On a pu lire autre part que la Personalité Spéciale était une nouveauté quasi-unique et qu'il n'y en aurait pas d'autre avant 1'000 ans. Le mythe Babuji/Personalité Spéciale défendu par certains disciples de Babuji est un fantasme: Une d'elles est en vie actuellement. Tout dépends de la nécessité, c'est donc le système qui décide, pas les Ram Chandra ni leurs disciples.

Babuji a alors la vision des principales caractéristiques de cette Personalité Spéciale (ce n'est pas une intercommunication). Comme il ne donne pas de précision sur ce point, c'est donc qu'il a vu un Indien.
p. 86
"The Special Personality to come in future came to vision-bluish complexion, no beard, no moustache, healthy, stomach slightly bulging, short stature, dry-natured, no courtesies, preference for coarseness, having nothing to do with anything except bloodshed."
Ca peut être n'importe qui, et d'après la description, on semble loin d'une personalité spirituelle et miélleuse.
Il y a ensuite un passage qui montre que les maitres ont une clairvoyance limitée dans la gestion de leurs affaires (tous les passages suivants sont des "intercommunications"). On peut se demander jusqu'où on doit leur faire confiance.

p. 91
"The degraded condition which has come to my society, would not have occurred anywhere else. I just wrench within. If matters continue like this, I will issue orders to you for total destruction."
"I should have structured my successor before giving permission to them. I now realize that mistake. I am withdrawing all permissions. (...) If somebody continues to impart training, that will mean, he is deceiving others. If he will still go on persisting, the result will be just reprehensible in the end. Remember, all of these arrangements by me are with a view to learning lessons by you, so that you do not repeat such mistakes. First fix your successor, then give permissions to impart training."
Raté. Il semble qu'on puisse transférer ça à la situation post-Babuji. Si Babuji pensait qu'il vivrait jusqu'en 2006-2007, et si sa vie a été "écourtée artificiellement", il est possible qu'il n'ait pas eu de successeur en vue. L'intérêt du mythe de la Personalité Spéciale est de maintenir la situation comme si Babuji était toujours en vie bien qu'il soit mort: Il n'y a donc pas de place vacante à prendre et tous les prétendants qui lorgnent sur le pouvoir sont à égalité. C'est la solution idéale qu'a mise en place la meute des faibles pour se positionner avec autorité face à un requin, cf. l'imposture de Chari. Toutefois, cette solution amène d'autres problèmes en figeant un dogme et en recouvrant la réalité. Babuji n'a jamais voulu ça, les maitres viennent pour rétablir la fluidité et l'accès à la vérité et au réel, pas pour élaborer de nouveaux dogmes ou pour couvrir la réalité de nouvelles ordures mentales.

p. 91
"It is better to have no disciples, than to have incapable disciples. I feel that you were right in thinking that not more than four to five persons be initiated: in fact there is no harm in keeping the number even less."
N'est-ce pas bon à entendre? 300'000 abhyasis... Les raisons ont déjà été discutées sur les blogs. La seule structure possible qui préserve l'enseignement est un trainer de haut niveau avec un groupe très restreint d'abhyasis. La relation directe est importante.

p. 92
"A slave devoted to Master is one, whose guide is not capable, viz. unable to impart spiritual education properly, but is still structured as God by this disciple."
300'000 esclaves.

Ce que les maitres pensent de vous.
p. 92
"M5 has become a worldly person, having lost touch with spirituality. S5 is a better person, but is very gross. F1 has thoughts connected to Master, but there is upsetting in temperament: H2 is gross and useless. B7 is of uncouth temperament."
etc.

18 August 1944 pp 175-176 - Lalji's dictation to Babuji
"Take the example of people starting to offer flowers to my photograph and decking it with garlands, or your clerck starting to worship the wooden footwear of his guru. These examples fall under the category of slavish animal-worship. In fact, the attachment does not remain oriented to that, whose shadow or symbol is taken as concrete object; and Reality goes out of view. With passage of time, worship of just such concrete objects come into vogue. Discriminative capacity is that when the current that connects Master and devotee is attempted to be comprehended. This is the crux matter. This constitute the definition of the refined form of discrimination. Everything else is subordinate to this."

p 177
"The work that nobody can do has been assigned to you; and the work that you are unable to do should be allocated to other people."