Loretta reads Mother's Questions and Answers:1956-04-18

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AurovilleRadio-logo-pop.png Mother's Questions and Answers: April 18, 1956
by Loretta, 2016 (53:45)


Loretta reads Mother's Questions and Answers
April 18, 1956
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In this class, we again return to the intriguing subject of the Master and the Mother, the two-who-are-one. The two who are the “might and right in things”[1]. The two whose trance of bliss sustains the mobile world. And of course this is Mother and Sri Aurobindo.

And in this class, Mother explains the necessity for us to have a complete perception and realization of both the Master of existence (Ishwara) and the universal Mother (Shakti). Or, as she is sometimes called, Ishwara-Shakti: the Power of the Master. Sometimes she is simply called the Mother. And in many other cultures, we have a similar or same concept: she is also called the Mother.

Mother points out that when the seeker separates the Master and the Mother – or separates the Master from the Mother, and gives more importance to one of them than to the other – there is a lack of balance. There is a lack of balance in the whole process and in the result also. The power of the seeker's realization is not perfectly supported. To say that in different words, it means that the power of the action – of the Shakti – is not perfectly supported by the Master. And therefore, the universal Mother's creation in the seeker, and also through the seeker, is not as effective.

The full consciousness of the Mother and the Master, and also the consciousness of their relationship, cannot be realized in that case. This means – 'realized' means – it cannot be translated into a creation. To fully serve the Divine, to be a complete and total servant of the Divine, you have to realize both the Divine and his Power. Then everything acts through you, and you are at your best and most effective.

If the seeker is conscious of the Master, without having the consciousness of the Mother, the result is a realizing which carries the seeker's consciousness into the unmanifest Impersonal. And he or she realizes Nirvana. They go out of the creation. And this was always the goal of Yoga until now. Now, Sri Aurobindo brings back the truth of the importance of both. And this integral realization creates and integrally-realized and integrally-functioning being.

In Sri Aurobindo's descriptions of his own Yoga practice, which he wrote in his diary, the Record of Yoga, he achieved the complete union of the Master of existence (the Purusha) and the Mother of the worlds (Prakriti) in his own being. He says (and it must be his experience) it is done through the ecstatic surrender of Prakriti – the ecstatic surrender of our nature – to Purusha. And in this case it's to our soul, which is the connection with the divine Master (as well as the connection with the divine Mother). And then this becomes the seeker's basis of divine action, and the seeker's divine enjoyment.

At this time in his sadhana, Sri Aurobindo wrote he was also seeing the Master and the Mother everywhere he looked outside himself.

Seeing them as separate, and separating them in our thoughts and feelings, is liberative. However, 'liberative' means liberating us into Nirvana. And seeing them as unified is “dynamic and effective”[2]. Which means dynamic and effective not only here, but on every plane.

As Sri Aurobindo kept going into higher and higher levels beyond the mind, going up the hierarchy of all the Mind that we have in us, he observed that one of the things that changed in him was the relation between the Purusha and the Prakriti. In his own self-experience, and in his own world-experience, everything changed when the two really became one, and all their relationship and all their action were all unified in his own consciousness.

The nature of our mind is to separate things. Our mind divides; it catalogues; it distinguishes one thing from another. But the separation of Prakriti from Purusha does not fulfil the purpose of their cosmic play. It only liberates the seeker, and frees him or her from the action of Nature. But freedom is not an end in itself – it's a stage, where one now can work for divine perfection.

In The Synthesis of Yoga, Sri Aurobindo explained how this helps the liberated seeker to arrive at mastery and perfection. He says while the seeker is rejecting what is undivine or seemingly undivine in Nature, he or she can rebuild “rebuild [the Mother's] forms and movements in himself according to a nobler pattern and the law and rhythm of a greater existence”[3]. But because of the nature of our mind to separate, instead of to unify, we have to rise above the mind. Then this separation – or you can say, our perception and living this separation of Purusha and Prakriti – gets annulled; it gets changed and removed and canceled more and more, in the experience of having the consciousness and delight of unity.

Sri Aurobindo wrote:

“At a certain spiritual and supramental level the Duality becomes still more perfectly Two-in-one, the Master Soul with the Conscious Force within it, and its potentiality disowns all barriers and breaks through every limit.”[4]

By 1927, the entries in Sri Aurobindo's Record of Yoga show that his realization of the complete union of the Two-in-one was complete.

There's something really lovely to listen to Mother talking about this to the students. Because here, Mother is speaking about herself, and she's speaking about Sri Aurobindo, and their unified work in the world. This is what they took birth for. And they worked in the outside world; and they worked in the Ashram; and they're still working. They did all this so that that full realization could come to mankind.

And it's really lovely to see how tender Mother is, and how carefully she works to explain all of this to these very special and fortunate young people. On the tape, she says things in a way that could possibly be a little difficult to follow if they're printed in a book. But I'm going to say it as it was on the tape; because they definitely bring us a closer understanding – somehow the very personal manner of her saying them really imparts something that she really wants to say.

So whether you speak French or not, you might like to listen to at least the beginning of the tape, just to hear the wisdom and the softness and the tenderness in Mother's voice.

After that, she answers a question about our soul, our psychic being. A girl asks Mother about a sentence in The Synthesis of Yoga, where Sri Aurobindo says that the soul “carries in it a forecast of the aim and a hint of the very motive of the universal labour”[5]. And this fact – which Mother of course knows, - is brought home again to Mother in a really sweet way fourteen years later, on July 1st of 1970.



There was an American disciple in the Ashram called Rijuta. And 'Rijuta' means 'straight, undeviating'. I remember Rijuta; she was very straight! No nonsense, no dilly-dallying, no shilly-shallying, no useless participation in social things, no extra talk; absolutely focused on her Yoga practice and her work. She kept her head shaved, and she wore white shorts and shirt (the costume that the women wore in the Playground to do their exercises), and that's how she lived.

Well, on July 1st of 1970, Rijuta was in Mother's room. And Mother saw Rijuta's psychic being.

When Mother told Satprem about it – and you can find this conversation in Mother's Agenda, at the 1st of July 1970 – Mother said she had never bothered to know what the psychic being looked like before. Now, all of a sudden, she saw Rijuta's soul, her psychic being. Mother described it as being larger, taller and bigger than Rijuta's body all around; it was neither male nor female, but it had features of both combined; and it was the color that Mother says is the color of Auroville. It's a very difficult color to describe: it's the color of the Auroville flower, and it's a kind of golden-pink behind a kind of orange. It's not coral – it's something very beautiful.

Rijuta's psychic being said to Mother, “You're wondering what the supramental being will be. Here it is! This is it.” So Mother first knew all that at that time. And she knew that the part of us that will remain all through our evolution and transformation – the part that will become a supramental being – is what we already are. That part of us which is the most eternal and immortal part of us: our individual soul.

Eventually, this 'us' will materialize into a supramental being, in a supramental substance – a material substance. It will happen as our consciousness – and all the rest of us that's capable of being completely taken over by the psychic being, and completely open to all of these influences – when all of that continues to be transformed down through time.

Today, we can look back through time, and see what Sri Aurobindo meant – or at least part of what he meant – when he said that the soul “carries in it a forecast of the aim and a hint of the very motive of the universal labour”.

After this, we have a question from that particular disciple which Mother allows to ask questions. He wants to know how to go to other worlds. And Mother asks him if he can exteriorize himself: if he can leave his physical body and live in a more subtle body, and again leave that body for a more subtle body, and so on. This is something which Mother herself knew how to do, and did do.

Around 1907, Mother went to Algeria to stay for the second time with Max Théon, the occultist. Mother was already an experienced occultist herself, and she did a work with Théon which included exteriorizing herself from her most material sheath (her physical body) through twelve successively subtle sheaths, again and again exteriorizing, all the way up to the upper limit; and then out of the most subtle aspect of the manifestation, into a place where the Source was sleeping. And this Source was the Being that contained all the future.

So when Mother spoke of this in her class, she was speaking out of her own experience. And after that, Mother tells us a beautiful story about how small children can create their own wonderful future.

We have the tape (obviously), and it will play right after the English translation.

We're in Mother's class; it's the 18th of April of 1956. Mother has finished reading the French translation of The Synthesis of Yoga; and they're on the subject of the Master and the Mother. It's not on the tape, but here in the book they print a paragraph that someone asked a question about. It goes like this...


18 April 1956[6]



(The Synthesis of Yoga, Part I, Chapter IV:
“The Sacrifice, the Triune Path and the Lord of the Sacrifice”)

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PDF (28 pages)


“At one pole of it the seeker may be conscious only of the Master of Existence putting forth on him His energies of knowledge, power and bliss to liberate and divinise; the Shakti may appear to him only an impersonal Force expressive of these things or an attribute of the Ishwara. At the other pole he may encounter the World-Mother, creatrix of the universe, putting forth the gods and the worlds and all things and existences out of her spirit-substance. Or even if he sees both aspects, it may be with an unequal separating vision, subordinating one to the other, regarding the Shakti only as a means for approaching the Ishwara. There results a one-sided tendency or a lack of balance, a power of effectuation not perfectly supported or a light of revelation not perfectly dynamic. It is when a complete union of the two sides of the Duality is effected and rules his consciousness that he begins to open to a fuller power that will draw him altogether out of the confused clash of Ideas and Forces here into a higher Truth and enable the descent of that Truth to illumine and deliver and act sovereignly upon this world of Ignorance.”[7]

[The two aspects – have you understood what the two aspects are? (And then a girl starts to speak but Mother goes on.) The Master of existence, and the universal Mother, isn't it? Ishwara, and the Shakti. The Master of existence, and the universal Mother. There.]

Yes, if he sees the two aspects — that is to say, the Master of Existence and the World-Mother — he may see them with an unequal vision, which would mean that he still separates them and gives more importance to one than to the other. [This is what it means.] And in that case there is a one-sided tendency; he sees only one side or there is a lack of balance between the two perceptions. And so the power of effectuation is not perfectly supported, that is to say, the action of the Mother does not have the support of what he calls the Master, the action of the Mother does not have a sufficient basis of support from the Master; or else it is the light of a revelation — that is, the Consciousness of the Master, [the light of the relationship,] — which is not realised, not perfectly dynamic, that is, it is not translated into a creation.

Either the creative Power is not supported by the revelation, or the revelation is not expressed in the creative Power. This is what Sri Aurobindo means. There is a tendency to go towards one or the other, instead of having both at the same time, if one no longer separates them in one’s consciousness.

Sri Aurobindo says that when one succeeds in not separating them in one’s consciousness, one can fully understand who the Lord of the Sacrifice is. Otherwise one leans to one side or the other and naturally what one does is incomplete. He says very clearly, doesn’t he? that if one leans to the side of the Master without laying stress on the Shakti or the Mother, one goes into the Impersonal [isn't it,] and out of the creation, one returns into Nirvana. [While, if one leans to the other side... (And then Mother stops, and she doesn't really go into what happens on the other side. She changes; she says:)]

[You see,] He says that this tendency towards the Impersonal may exist even in the yoga of works, in Karmayoga, and that impersonal force, impersonal action is always considered as the liberating aspect which frees you from the narrowness of the person. And [he says] that is why there is nothing surprising in the overwhelming strength of this experience. [It means that, when one has the experience of the impersonal.]

Till today this is what has always been considered as yoga: to abandon the personal and enter into the consciousness of the impersonal. Sri Aurobindo speaks of it [here] as an overwhelming experience, for it gives you the impression of liberation from all the ego’s limitations.

And later, he describes the union: insistence on the personal side and union with the divine Person; [you see, in this case,] then the world is no longer an illusion nor something transient which will disappear after a time, but the constant and dynamic expression of the eternal divine Person.

That is the other side.

And when one has the two together, one is perfect. Anything else?

[(And then she asks the girl:) Are you content?]

[Yes]
Sweet Mother, what is this “fine flower of the cosmic Energy” of which he speaks here: “This fine flower of the cosmic Energy carries in it a forecast of the aim and a hint of the very motive of the universal labour”?[8]

It is the soul which he calls this fine flower of the cosmic Energy.

(Mother reads:) “...that personality, like consciousness, life, soul, is not a brief-lived stranger in an impersonal Eternity, but contains the very meaning of existence.”

This is the presence of the divine Person.

“This fine flower of the cosmic Energy carries in it...”

This is the soul.

“...carries in it the forecast of the aim and a hint of the very motive of the universal labour.”

The realisation of the conscious and living Eternal.

That’s it.

It is a hint of the aim.

And the very motive of the labour.

[(And then there's a silence. And Mother says, “Is that all?” And then she speaks to the disciple who asks so many questions. And Mother says, “Do you have a question? Isn't there a question?” And he says something which you really can't hear – he must be very far from the mic. And Mother says, “Has it disappeared?” And then he reads:)]

Immediately afterwards, Sri Aurobindo writes: “As an occult vision opens in him [the seeker], he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value.”[9]
[(But it's still hard for Mother to hear, and so another disciple repeats it.)]

And so, what do you want? We have spoken about this I don’t know how many times. What do you want to know about this? You want a description of these worlds, or the means of going there — which of the two?

The means of going there. [(And Mother hears that!)]

The means of going there, oh! oh!

Do you know how to exteriorise yourself?

Do you even know what it means to exteriorise oneself?

Not philosophically or psychologically, I mean occultly. Are you conscious in your exteriorisation, do you do it at will? Do you know how to leave your body and live in a more subtle body, and then again leave that body and live in another more subtle body and so on? Do you know how to do all that? Have you ever done it? No. Then we shall speak about it again another day.

It happens in dreams, Mother.

In dreams? Do you know where you are in your dreams?

A little.

A little? This is becoming interesting! And where do you go in your dreams?

Often in regions...

What regions?

Vital regions.

Oh! oh! You go into the vital world — and nothing unpleasant happens to you there?

Most often.

Ah! and how do you get out of it?

Rush back into the body!

Is that where your knowledge ends?

No. Sometimes there is a call and then one sees there is no need to rush back. But it doesn’t last long.

It doesn’t last. But do you go in and out at will?

Not at will.

Can you return to a place you have already been to several times before?

No, Mother.

You don’t find the same place again several times?

Not at will.

Ah! but there are children who know how to do this, they continue their dreams. Every evening when they go to bed they return to the same place and continue their dream.

When I was a child I used to do that.
[(And suddenly the whole class, full of all the children, start laughing very loudly. One has not heard them like this on the mic, laughing, and they laugh for a very long time.)]

You are no longer a child, that’s a pity!

Because I had no preoccupations then.

Well, become a child once more and you will know how to do it again.

Nothing is more interesting. It is a most pleasant way of passing the nights. You begin a story, then, when it is time to wake up, you put a full stop to the last sentence and come back into your body. And then the following night you start off again, re-open the page and resume your story during the whole time you are out; and then you arrange things well — they must be well arranged, it must be very beautiful. And when it is time to come back, you put a full stop once again and tell those things, “Stay very quiet till I return!” And you come back into your body. And you continue this every evening and write a book of wonderful fairy-tales — provided you remember them when you wake up.

But this depends on being in a quiet state during the day, doesn’t it?

No, it depends on the candour of the child.

And on the trust he has in what happens to him, on the absence of the mind’s critical sense, and a simplicity of heart, and a youthful and active energy — it depends on all that — on a kind of inner vital generosity: one must not be too egoistic, one must not be too miserly, nor too practical, too utilitarian — indeed there are all sorts of things one should not be... like children. And then, one must have a lively power of imagination, for — I seem to be telling you stupid things, but it is quite true — there is a world in which you are the supreme maker of forms: that is your own particular vital world. You are the supreme fashioner and you can make a marvel of your world if you know how to use it. If you have an artistic or poetic consciousness, if you love harmony, beauty, you will build there something marvellous which will tend to spring up into the material manifestation.

When I was small I used to call this “telling stories to oneself”. It is not at all a telling with words, in one’s head: it is a going away to this place which is fresh and pure, and... building up a wonderful story there. And if you know how to tell yourself a story in this way, and if it is truly beautiful, truly harmonious, truly powerful and well co-ordinated, this story will be realised in your life — perhaps not exactly in the form in which you created it, but as a more or less changed physical expression of what you made.

That may take years, perhaps, but your story will tend to organise your life.

But there are very few people who know how to tell a beautiful story; and then they always mix horrors in it, which they regret later.

If one could create a magnificent story without any horror in it, nothing but beauty, it would have a considerable influence on everyone’s life. And this is what people don’t know.

If one knew how to use this power, this creative power in the world of vital forms, if one knew how to use this while yet a child, a very small child... for it is then that one fashions his material destiny. But usually people around you, sometimes even your own little friends, but mostly parents and teachers, dabble in it and spoil everything for you, so well that very seldom does the thing succeed completely.

But otherwise, if it were done like that, with the spontaneous candour of a child, you could organise a wonderful life for yourself — I am speaking of the physical world.

The dreams of childhood are the realities of mature age.


Le 18 avril 1956[10]



Oui, s’il voit les deux aspects (c’est-à-dire le Maître de l’Existence et la Mère universelle), il peut les voir avec une inégalité de vision, c’est-à-dire qu’encore il les sépare et qu’il donne plus d’importance à l’un qu’à l’autre. Et dans ce cas-là, il y a une tendance unilatérale ; il ne voit qu’un côté ou il y a un manque d’équilibre entre les deux perceptions. Et alors, le pouvoir de réalisation n’est pas parfaitement soutenu, c’est-à-dire que l’action de la Mère n’a pas le soutien de ce qu’il appelle le Maître, l’action de la Mère n’a pas la base suffisante du soutien du Maître ; ou bien c’est la lumière d’une révélation (c’est-àdire la Conscience du Maître) qui ne se réalise pas, qui n’est pas parfaitement dynamique, c’est-à-dire qu’elle ne se traduit pas dans une création.

Ou c’est le Pouvoir créateur qui n’est pas supporté par la révélation, ou c’est la révélation qui n’est pas exprimée dans le Pouvoir créateur. C’est ce que Sri Aurobindo veut dire. On a tendance à aller vers l’un ou vers l’autre, au lieu d’avoir les deux en même temps si on ne les sépare plus dans sa conscience.

Sri Aurobindo dit que, quand on arrive à ne pas les séparer dans sa conscience, alors on peut comprendre complètement ce qu’est le Seigneur du Sacrifice. Autrement, on penche d’un côté ou on penche de l’autre, et naturellement ce que l’on fait est incomplet. Il dit très bien, n’est‑ce pas, que si l’on penche du côté du Maître sans insister sur la Shakti ou la Mère, on s’en va dans l’Impersonnel et hors de la création, on retourne au Nirvâna. Il dit que cette tendance vers l’Impersonnel peut exister même dans le yoga des oeuvres, dans le Karmayoga, et que l’on considère toujours la force impersonnelle, l’action impersonnelle, comme l’aspect libérateur, qui vous libère de l’étroitesse de la personne. Et c’est pour cela qu’il n’y a rien d’étonnant à la puissance « écrasante » de cette expérience... C’est jusqu’à présent ce que l’on a toujours considéré comme le yoga : abandonner le Personnel et entrer dans la conscience de l’Impersonnel. Sri Aurobindo en parle comme d’une expérience écrasante, parce qu’elle vous donne l’impression de la libération de toutes les limitations de l’ego. Et après, il décrit l’union ; l’insistance sur le côté personnel et l’union avec la Personne divine ; alors le monde n’est plus une illusion ni une chose passagère qui disparaîtra après un temps, mais l’expression constante et dynamique de la Personne divine éternelle.

C’est l’autre côté.

Et quand on a les deux ensemble, on est parfait.

Autre chose ?

Douce Mère, quelle est cette « belle fleur » de l’Énergie cosmique dont il parle ici : « Cette belle fleur de l’Énergie cosmique porte en elle une prescience du but et un aperçu du motif même du labeur universel. »

C’est l’âme qu’il appelle cette belle fleur de l’Énergie cosmique.

(Mère lit) « ... la personnalité, comme la conscience, comme la vie, comme l’âme, n’est pas une étrangère de courte durée dans une Éternité impersonnelle, mais qu’elle contient le sens même de l’existence. »

La présence de la Personne divine, n’est‑ce pas.

« Cette belle fleur de l’Énergie cosmique porte en elle... »

C’est l’âme.

« ... porte en elle la prévision du but et un aperçu du motif même du labeur universel. »

La réalisation de l’Éternel conscient et vivant.

C’est cela. C’est l’aperçu du but.

Et le motif même du labeur.

Aussitôt après, Sri Aurobindo écrit : « À mesure que la vision occulte se développe chez le chercheur, il perçoit des mondes au-delà où la conscience et la personnalité tiennent une place énorme et assument une valeur de première importance... »

Et alors, qu’est‑ce que vous voulez ? Nous avons parlé de cela je ne sais combien de fois. Qu’est‑ce que vous voulez à ce sujet ? Vous voulez la description de ces mondes, ou le moyen d’y aller — lequel des deux ?

Le moyen d’y aller.

Le moyen d’y aller, oh ! oh !

Savez-vous vous extérioriser ?

Savez-vous seulement ce que c’est que de s’extérioriser ? (Pas philosophiquement ou psychologiquement, je veux dire occultement.) Êtes-vous conscient dans votre extériorisation, la faites-vous volontairement ? Savez-vous quitter votre corps et vivre dans un corps plus subtil, puis encore quitter ce corps-là et vivre dans un autre corps plus subtil, et ainsi de suite ? Savezvous faire tout cela ? L’avez-vous fait ? Non.

Alors, nous en reparlerons un autre jour.

Ça arrive, Mère, en rêve.

En rêve ? Vous savez où vous êtes dans vos rêves ?

Un petit peu.

Un petit peu ? Cela devient intéressant !

Et où allez-vous dans vos rêves ?

Souvent dans des régions...

Quelles régions ?

Des régions vitales.

Oh ! Oh ! Vous allez dans le monde vital — et il ne vous arrive rien de désagréable ?

Si, le plus souvent.

Ah ! et comment est‑ce que vous vous tirez d’affaire ?

S’enfuir dans le corps !

C’est là que se borne votre connaissance ?

Non. Quelquefois il y a un appel, et là on voit que l’on n’a pas besoin de s’enfuir. Mais ça ne reste pas

longtemps.

Ça ne dure pas.

Mais vous entrez, vous sortez à volonté ?

Pas à volonté.

Vous pouvez retourner à un endroit que vous avez déjà fréquenté auparavant ?

Non, Mère.

Vous ne retrouvez pas le même endroit plusieurs fois ?

Pas à volonté.

Ah ! mais il y a des enfants qui savent cela, ils continuent leurs rêves. Tous les soirs quand ils vont se coucher, ils retournent au même endroit et ils continuent leur rêve.

Quand j’étais enfant, je faisais cela.

Vous n’êtes plus un enfant, c’est dommage !

Parce que je n’étais pas préoccupé alors.

Eh bien, redevenez un enfant et vous saurez le faire encore. Voilà.

Il n’y a rien de plus intéressant. C’est une occupation pour les nuits, qui est tout à fait agréable. Vous commencez une histoire, puis, quand il est temps de se réveiller, vous mettez un point à la dernière phrase et vous rentrez dans votre corps. Et puis la nuit suivante, vous repartez, vous rouvrez la page et vous recommencez votre histoire pendant tout le temps que vous êtes sorti ; et puis vous arrangez bien les choses — il faut que ce soit bien arrangé, que ce soit bien joli. Et quand c’est le moment de revenir, vous mettez encore un point final et vous dites aux choses : « R estez bien tranquilles jusqu’à ce que je revienne ! » Et vous rentrez dans votre corps. Et vous continuez cela tous les soirs, et vous écrivez un livre de contes de fées merveilleux — à condition que vous vous souveniez quand vous vous réveillez.

Mais cela dépend d’une condition tranquille dans la journée, n’est‑ce pas ?

Non, cela dépend de la candeur de l’enfant.

Et de la confiance en ce qui lui arrive, de l’absence de sens critique mental, et d’une simplicité de coeur, et d’une énergie jeune et active — ça dépend de tout cela, d’une sorte de générosité vitale intérieure : il ne faut pas être trop égoïste, il ne faut pas être trop avare, il ne faut pas être trop pratique, trop utilitaire — enfin, il y a toutes sortes de choses qu’il ne faut pas être, comme les enfants. Et puis, il faut avoir un pouvoir d’imagination vivant, parce que (j’ai l’air de vous raconter des bêtises, mais c’est tout à fait vrai) il y a un monde où vous êtes le suprême formateur : c’est votre monde vital à vous. Vous êtes le suprême formateur et vous pouvez faire une merveille de votre monde si vous savez vous en servir. Si vous avez une conscience d’artiste, de poète, si vous aimez l’harmonie, la beauté, vous bâtirez là une chose merveilleuse qui aura tendance à pousser dans la manifestation matérielle.

Quand j’étais petite, c’est ce que j’appelais « se raconter des histoires ». Ce n’est pas du tout se raconter avec des mots, dans sa tête ; c’est s’en aller dans cet endroit, qui est vierge, et... y bâtir une histoire merveilleuse. Et quand vous savez vous raconter une histoire comme cela, qu’elle est vraiment belle, vraiment harmonieuse, vraiment forte et vraiment coordonnée, cette histoire se réalisera dans votre existence — peut-être pas exactement sous la forme où vous l’avez créée, mais comme une expression physique plus ou moins déformée de ce que vous aurez fait.

Cela prendra peut-être des années ; mais votre histoire aura tendance à organiser votre existence.

Mais il y a très peu de gens qui savent raconter une belle histoire ; et puis ils y mélangent toujours des horreurs, qu’ils regrettent après.

Si l’on pouvait faire une histoire magnifique, sans aucune horreur dedans, rien que de la beauté, cela aurait une influence considérable sur l’existence de chacun. Et cela, on ne le sait pas.

Si l’on savait utiliser cette puissance, cette puissance créatrice dans le monde des formes vitales, si l’on savait utiliser cela quand on est un enfant, un petit enfant... parce que c’est à ce moment-là que l’on construit son destin matériel. Mais généralement, les gens qui vous entourent, quelquefois même vos petits camarades, mais surtout les parents et les professeurs, ils barbotent là-dedans et vous abîment tout, si bien qu’il y a très peu de fois où la chose peut réussir totalement.

Mais autrement, si c’était fait comme ça, avec la candeur spontanée d’un enfant, vous pourriez vous organiser une existence merveilleuse (je vous parle du monde physique).

Les rêves de l’enfance sont les réalités de l’âge mûr.




  1. Savitri, p.63
  2. The Synthesis of Yoga, p.123
  3. Ibid.
  4. Ibid.
  5. The Synthesis of Yoga, p.127
  6. Questions and Answers 1956, p.112
  7. The Synthesis of Yoga, p.125
  8. Ibid., p.127
  9. Ibid.
  10. Entretiens 1956, p.127