Loretta reads Mother's Questions and Answers:1956-07-11

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AurovilleRadio-logo-pop.png Mother's Questions and Answers: July 11, 1956
by Loretta, 2017 (1:04:02)

Loretta reads Mother's Questions and Answers
July 11, 1956
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This week, Mother speaks to the class on three subjects. They come from the written questions that she has received. She starts the class by saying that she has received three questions, but one question 'requires some fairly unpleasant remarks', which she does not want to make. But as the class progresses, she actually does answer all the three questions; and the last answer is indeed very direct and frank (!). She tells the class exactly when she is going to make the unpleasant remarks.

We're going through these books of Mother's Questions and Answers to receive as much of Mother's love and wisdom, as much of her force and light, as we possibly can. Or to say it more simply: to contact and receive as much of Mother as we can. So we're following every line – line of interest – that comes up, even if it's not something that she's talking about. One line we follow is not just what she teaches, but also how she teaches. So we've been taking notice of the fact that she's very particular about what kinds of questions she's asked. And she appears to remember everything that she's already taught.

All the way back in 1929 – in the Mother's Question and Answer book of 1929 – when somebody asks her a question which she has already taught about, she says, 'I have said this before'. And here in class, if she's taught already (to these people) a particular subject that she has mentioned before, she's making it very clear that they should have already learned it by now.

Sometimes she teaches as a guru, not as a lecturer. She teaches about what the question shows about the questioner. Three weeks ago, she said that as people aren't asking her questions, they don't receive what she can give them. But she said it more politely – she said that she did not have the opportunity to give.

After that, people began to send her written questions – lots of written questions. But then they seem to write questions on subjects they were already supposed to know quite well. Finally, last week, someone wrote a question which Mother had completely answered in detail the week before, and she simply refused to answer the same thing. And she had already begun to pick and choose out of all the questions only the ones that she thinks will bring out something new and interesting.

Another line that's there for us to follow with this time, is how are the people in the Ashram responding to the new supramental force. Mother had informed everyone that it would come in 1956; and it came on February 29th, about three and a half months before this class – and we started to follow this line then. We saw that Mother didn't say anything to the Ashram residents until the April 24th darshan, almost two months later. And we thought that perhaps she was waiting to see what people would say, if people would get it, if they would feel it. But it seems that no one felt anything – or almost no one felt anything – because there were no questions about it. And after the darshan message, when now everybody knew that that supramental force was here and working, there was still very little response. (A few questions, and a few complaints.)

On June 27th, two weeks before this class, Mother said that people were complaining that their lives had not become easier after the new force arrived. But she said that she knew some people – people who had worked hard to prepare themselves to receive the force – and they felt things that had been very, very difficult suddenly very easy.

Today another complaint comes up in the class. And this is the third question which Mother answers (the one she said she wasn't going to answer).

Before that she answers a question which asks Mother to speak about the beings who live in worlds which are invisible to ordinary eyes. In her answer, Mother gives us a magnificent overview, an excellent introduction, a beautiful, concise, clear summary about the beings from the occult worlds. She has spoken more about it in other classes: in the book Questions and Answers 1929-1931, on May 12th of 1929, she speaks about meeting vital beings in our sleep, in our dreams, in our nightmares. She says that nightmares are “sorties” or ventures into the vital worlds.[1] And it seems like we all do that.

In Mother's class of May [6th] of 1953, she speaks of what we do in sleep when we dream. We go to sleep; our mind wakes up, is active, goes its places, has its dreams. Then the mind falls asleep; our vital being wakes up. It goes out of the physical, into the subtle, occult vital planes (perhaps we can say it goes into the physical through the part of us that is in contact with those vital planes; and goes into the vital planes). And our vital being does all sorts of things. Mother says it has adventures. She says:

“[It] walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats.”[2]

On April 29th of 1953, she says that meeting and interacting with vital beings, and being injured when we are in the vital worlds, can result in our waking up with an actual physical injury. It can also make us sick – literally, make us fall ill. She tells us how once she was beaten in the vital, and she woke up the next morning with a red mark, a bruise, in the same place on her forehead and her cheek. She says that more than half of our illnesses come from blows we receive in the vital worlds. But we don't know about this fact – so in these cases we don't know what makes us sick.

On May 26th of 1954, Mother speaks about our coming into contact at night with forces of tender affection, forces of love, forces of help. There are forces which envelop us, forces which sustain us and help us. And they are always there – everywhere. And they work all the time; but we do not have any awareness of them.

Mother and Sri Aurobindo always told the ashramites to call on them: call on them for protection, when they went to sleep. Call on them, and ask them to keep them safe during their sleep from these harmful vital beings. Because we automatically wander in the vital planes at night. This seems to be like having a child say her prayers before going to bed, and asking God to keep her safe through the night. Today most people have heard of this (even if they didn't actually do it as children).

So we have the original French tape-recording of Mother's class today. And when you hear it, you hear that Mother's voice is very different for the three different questions. When she speaks about the occult worlds, it is almost as if she is there, or very far away somewhere in a dream, or in a kind of a trance. But when it comes to the last question – someone is complaining Mother made promises from the Supermind and it didn't happen – Mother's voice is totally different. Perhaps we could say there is a slight undertone maybe of a little teasing – because she is saying very forceful things, and she doesn't want it to sound too bad.

On July 11th of 1956, we're sitting in Mother's class. Here we are; the students are in front, closer to Mother; ashramites are around the back. Two or three of the sadhaks are right there with Mother. And on the tape we hear papers being shuffled; perhaps this means that Mother is going through the written questions she received, because she starts with...

11 July 1956[3]

I have received three questions, one of which would require some fairly unpleasant remarks which I don’t want to make to you.... There are two others here which I could perhaps answer: One is about a sentence in The Synthesis of Yoga where Sri Aurobindo speaks of the psychic being as “insisting” on “beauty restored to its priesthood of interpretation of the Eternal.” I have been asked what this means.

[“[The psychic being] insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure, — for it prefers rather a purifying suffering and sorrow to degrading satisfactions, — on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit.”[4]]

To tell the truth, I don’t know why; I don’t know if it is the old ascetic idea that beauty has no place in yoga, or if it is the word “priesthood” of interpretation of the Eternal, for which an explanation is being asked.

In the first case, I believe I have already said often enough and repeated that in the physical world, of all things it is beauty which best expresses the Divine. The physical world is the world of form, and the perfection of form is beauty. So I think it is not necessary to go over all that again. And once we admit this, that in the physical world beauty is the best and closest expression of the Divine, it is natural to speak of it as a “priestess”, who interprets, expresses, manifests the Eternal. Its true role is to put the whole of manifested nature into contact with the Eternal through the perfection of form, harmony, and through a sense of the ideal which raises you towards something higher. So I think this justifies the word “priesthood” and explains and answers the question.


The other question is about a phrase I used — I believe it was last week — when I spoke of the “threshold of occultism”. So a question is put to me about this occult world, that is to say, the world invisible to ordinary physical eyes, and I am asked for explanations or comments on the beings who live in these worlds which are invisible to ordinary eyes.

I am even told that I speak very often of negative entities, that is to say, of hostile formations, of small beings formed from the disintegration of human beings after their death — the disintegration of the vital or mental being at death — but that I have never spoken of the great beings, the magnificent beings or positive entities which help the evolution. I believe I have spoken to you about these quite often, but still I have been asked once again for explanations.

Well, the occult world is not one single region where everything is mixed, which only becomes occult because we can’t see it. The occult world is a gradation of regions, one could perhaps say, of more and more etherial or subtle regions, anyway, those farther and farther removed in their nature from the physical materiality we ordinarily see. And each one of these domains is a world in itself, having its forms and inhabited by beings with a density, one might say, analogous to that of the domain in which they live. Just as in the physical world we are of the same materiality as the physical world, so in the vital world, in the mental world, in the overmind world and in the supramental world — and in many others, infinite others — there are beings which have a form whose substance is similar to the one of that world. This means that if you are able to enter consciously into that world with the part of your being which corresponds to that domain, you can move there quite objectively, as in the material world.

And there, there are as many, and even many more things to see and observe than in our poor little material world, which belongs to only one zone of this infinite gradation. You meet all sorts of things in these domains, and you need to make a study as profound, perhaps still more profound than in the physical world, to be able to know what is happening there, to have relations with the beings who live there.

It is obvious that as one goes farther, as it were, from the material world, the forms and consciousness of those beings are of a purity, beauty and perfection much higher than our ordinary physical forms. It is only in the nearest vital world, the one which is, so to say, mixed with our material life — though it lies beyond it and there is a zone where the vital is no longer mixed with the material world — of that material vital one can say that in some of its aspects it is even uglier than things here, for it is filled with a bad will which is not counterbalanced by the presence of the psychic being which, in the physical world, amends, corrects, puts right, directs this bad will. But it is rather a limited zone and, as soon as one goes beyond it, one can find and meet things that are not favourable to human life, beings not on the same scale as human existence, but having their own beauty and grandeur, with whom one may establish relations which may become quite pleasant and even useful.

Only, as I have already told you, it is not very prudent to venture into these domains without a previous initiation and, above all, a purification of nature which prevents you from entering there all weighed down and deformed by your desires, your passions, egoisms, fears and weaknesses. Before undertaking these activities one needs a complete preparation of self-purification and widening of the consciousness which is absolutely indispensable.

In these invisible worlds there are also regions which are the result of human mental formations. One can find there all one wants. In fact, one very often finds there exactly what one expects to find. There are hells, there are paradises, there are purgatories. There are all sorts of things in accordance with the different religions and their conceptions. These things have only a very relative existence, but with a relativity similar to that of material things here; that is to say, for someone who finds himself there, they are entirely real and their effects quite tangible. One needs an inner liberation, a wideness of the consciousness and a contact with a deeper and higher truth to be able to escape from the illusion of their reality. But this is something almost similar to what happens here: human beings here are mostly convinced that the only reality is the physical reality — the reality of what one can touch, can see — and for them, all that cannot be seen, cannot be touched, cannot be felt, is after all, problematical; well, what happens there is an identical phenomenon. People who at the moment of death are convinced, for one reason or another, that they are going to paradise or maybe to hell, do find themselves there after their death; and for them it is truly a paradise or a hell. And it is extremely difficult to make them come out of it and go to a place which is more true, more real.

So it is difficult to speak of all these worlds, these innumerable worlds, in a few minutes. It is a knowledge which needs a lived experience of many years, thoroughly systematic, and which requires, as I said, an inner preparation absolutely indispensable, to make it harmless.

We all get the chance to have a little contact — very partial, very superficial — with these worlds in our dreams. And the study of dreams itself already demands much time and care, and in itself may constitute a preparation for a deeper study of the invisible worlds.

I think that is all we can profitably say about it this evening.


The last question is from somebody who finds that I have made promises a little lightly and that, after all, I haven’t kept my word!... Perhaps I expected more from humanity than it was capable of giving me — about that I don’t know. Perhaps it is a purely superficial impression.

I said more or less this... [(Mother stops; she's considering)]

[I said... (she stops again. Silence.)]

[I said something like this:] that those who are here in the Ashram will know the descent of the Supermind — they can’t blame me for not having informed them when it came, I made no mystery of it! — and that they will participate in it — indeed, I did not forbid anyone to participate in it! [(Laughter from the adult disciples.)] On the contrary, I believe I encouraged everybody to be open and to receive it, and try to profit by it.

And so I said: From that moment the transforming Grace will radiate in the most effective way. Well, I challenge anyone to tell me the opposite!

But here indeed it begins to be a little more... I added: And fortunately for the aspirants this happy future — I don’t think I wrote it in this way, but that doesn’t matter — this happy future will materialise for them in spite of all the obstacles that the unregenerate human nature may put up against it. I continue to hope that it will be like this!

But now that person, who is perhaps a bit impatient, tells me this: “Why have the difficulties increased for quite a large number of sadhaks?” (Mother puts the paper down forcefully on the table.) Who told you that it is not because you have become more conscious! that all your difficulties were there before, only you did not know it?... If you see more clearly and see things which are not very pretty, it is not the fault of the Supermind, it is your fault! It gives you a light, a mirror in which you can see yourself better than you did before, and you are a little troubled because it is not always very pretty? [(More laughter.)] But what can I do? [(Mother is laughing. Everyone is laughing.)]


And this person concludes: “Doesn’t the supramental Force work here in spite of all the obstacles the unregenerate human nature puts up against it?” Truly, I hope it does! for otherwise [(Mother laughs)], nothing could be done, the world would never be regenerated. But I have explained to you why it seems more difficult to you. It is because you are a little more conscious now and see things you did not see before.

There is yet another reason. When the Force which is at work is stronger, more insistent, naturally what resists, resists as strongly. And if instead — it is here I have to say something that’s not very pleasant — if instead of being hypnotised by your little difficulties, your little inconveniences, your small discomforts, your “big” defects, if instead of being hypnotised by all that, you tried to see the other side, how much more powerful the Force is, the Grace more active, the Help more tangible; in a word, if you were a little less egoistic and less concentrated on yourselves and had a little wider vision in which you could include things that don’t concern you personally, perhaps your view of the problem would change.

Well, this is what I advise you to do, and then we shall speak about it later when you have tried my remedy: don’t think so much about yourself.

After all, this perhaps is the problem which interests you most, but it is certainly not the most interesting!

Le 11 juillet 1956[5]

J’ai reçu trois questions, dont l’une nécessiterait quelques remarques assez désagréables que je ne tiens pas à vous faire... Il y en a deux ici auxquelles je pourrai peut-être répondre. L’une qui est une phrase de La Synthèse des Yogas où Sri Aurobindo parle de l’être psychique qui « insiste » sur : « ... une beauté rétablie dans sa prêtrise d’interprétation de l’Éternel ».

On m’a demandé ce que cela voulait dire.

À dire vrai, je ne sais pas pourquoi, je ne sais pas si c’est la vieille idée ascétique que la beauté n’a pas de place dans le yoga, ou bien si c’est le mot « prêtrise » d’interprétation de l’Éternel, pour lequel on demande une explication.

Dans le premier cas, je crois vous avoir déjà assez dit et répété que, dans le monde physique, c’est de toutes choses la beauté qui exprime le mieux le Divin. Le monde physique est le monde de la forme, et la perfection de la forme, c’est la beauté. Alors, je crois qu’il n’est pas nécessaire que je revienne là-dessus. Et une fois que nous admettons cela, que dans le monde physique la beauté est l’expression la meilleure et la plus proche du Divin, il est naturel d’en parler comme d’une « prêtresse », qui interprète, exprime, manifeste l’Éternel. Son rôle est justement de mettre toute la nature manifestée en contact avec l’Éternel, par la perfection de la forme, l’harmonie, et par un sens de l’idéal qui vous élève vers quelque chose de supérieur. Alors, je crois que ceci légitime le mot de prêtrise et explique, répond à la question.


L’autre question vient à propos d’une phrase que j’ai dite (je crois la semaine dernière) où j’ai parlé du seuil de l’occultisme. Alors, on me pose une question sur ce monde occulte, c’est-à-dire invisible aux yeux physiques ordinaires, et on me demande des explications, ou des commentaires, sur les êtres qui vivent dans ces mondes, invisibles pour les yeux ordinaires.

On me dit même que je parle très souvent d’entités négatives, c’est-à-dire de formations hostiles, de petits êtres qui sont le produit de la désintégration des êtres humains à leur mort (la désintégration de l’être vital ou de l’être mental humain à la mort), mais que je n’ai jamais parlé des grands êtres, des êtres magnifiques, ou des entités positives qui aident l’évolution. Je crois que je vous en ai parlé assez souvent, mais enfin on me demande encore des explications.

Eh bien, le monde occulte n’est pas une seule région où tout est mélangé et qui simplement devient occulte parce que nous ne pouvons pas le voir. Le monde occulte est une gradation de régions, on pourrait peut-être dire de plus en plus éthérées, ou subtiles ; en tout cas, de plus en plus éloignées, dans leur nature, de la matérialité physique telle que nous la voyons d’une façon ordinaire. Et chacun de ces domaines est un monde en soi, qui a ses formes et qui est habité par des êtres qui ont une densité, on pourrait dire analogue à celle du domaine dans lequel ils vivent. De même que nous sommes, dans le monde physique, de la même matérialité que le monde physique, de même dans le monde vital, dans le monde mental, dans le monde surmental et dans le monde supramental — et dans beaucoup d’autres, infiniment d’autres —, il y a des êtres qui ont une forme d’une substance analogue à celle de ce monde. C’est-à-dire que si vous êtes capable d’entrer consciemment dans ce monde avec la partie de votre être qui correspond à ce domaine, vous pouvez vous y mouvoir d’une façon tout à fait objective, comme dans le monde matériel.

Et alors, il y a là autant et beaucoup plus de choses à voir et à observer que dans notre pauvre petit monde matériel qui appartient seulement à une zone de cette gradation infinie. Vous rencontrez de tout dans ces domaines, et il vous faut une étude aussi approfondie, peut-être plus approfondie encore, que dans le monde physique, pour pouvoir connaître ce qui s’y passe, avoir des relations avec les êtres qui y vivent.

Il est évident qu’à mesure que l’on s’éloigne, si l’on peut dire, du monde matériel, les formes et les consciences de ces êtres sont d’une pureté, d’une beauté, d’une perfection très supérieures à nos formes physiques ordinaires. Ce n’est que dans le monde vital le plus proche, celui qui est pour ainsi dire mélangé à notre vie matérielle (quoiqu’il la dépasse et qu’il y ait une zone où le vital n’est plus mélangé au monde matériel), celui-là, ce vital matériel, on peut dire que sous certains de ses aspects il est encore plus laid qu’ici, parce qu’il est rempli d’une mauvaise volonté qui n’est pas contrebalancée par la présence de l’être psychique qui, dans le monde physique, amende, corrige, répare, dirige cette mauvaise volonté. Mais c’est une zone assez limitée, et, dès qu’on la dépasse, on peut trouver, rencontrer des choses qui ne sont pas favorables à la vie humaine, des êtres qui ne sont pas à l’échelle de l’existence humaine, mais qui ont leur beauté, leur grandeur à eux, et avec lesquels on peut établir des relations qui peuvent devenir tout à fait plaisantes, et même utiles.

Seulement, comme je vous l’ai déjà dit, il n’est pas très prudent de s’aventurer dans ces domaines sans une initiation préalable, et surtout une purification de la nature, qui fait que vous n’y entrerez pas alourdi et déformé par vos désirs, vos passions, vos égoïsmes, vos peurs, vos faiblesses. Il faut, avant d’entreprendre ces activités, toute une préparation de purification de soi, d’élargissement de la conscience, qui est tout à fait indispensable.

Il y a aussi dans ces mondes invisibles des régions qui sont le résultat des formations mentales humaines. On peut y trouver tout ce que l’on veut. En fait on y trouve, très souvent, justement ce que l’on s’attend à y trouver. Il y a des enfers, il y a des paradis, il y a des purgatoires. Il y a de tout suivant les différentes religions et leurs conceptions. Ces choses n’ont qu’une existence très relative, mais d’une relativité analogue à celle des choses matérielles ici ; c’est-à-dire que pour celui qui s’y trouve elles sont tout à fait réelles et leurs effets sont tout à fait tangibles. Il faut une libération intérieure, un élargissement de la conscience et un rapport avec une vérité plus profonde et plus haute pour pouvoir échapper à l’illusion de leur réalité. Mais c’est à peu près quelque chose d’analogue à ce qui se passe ici : les êtres humains ici sont persuadés, pour la plupart, que la seule réalité est la réalité physique — la réalité de ce que l’on peut toucher, de ce que l’on peut voir — et pour eux, tout ce qui ne se voit pas, ne se touche pas, ne se sent pas, est, après tout, problématique ; eh bien, c’est un phénomène tout à fait analogue qui se passe là. Les gens qui au moment de mourir sont persuadés, pour une raison ou une autre, qu’ils vont aller dans un paradis ou bien dans un enfer, ils s’y trouvent après leur mort ; et pour eux, c’est vraiment un paradis ou c’est vraiment un enfer. Et on a toutes les peines du monde à les faire sortir de là pour aller dans un endroit qui est plus vrai, plus réel.

Alors, il est difficile de parler de tous ces mondes, de ces innombrables mondes, en quelques minutes. C’est une connaissance qui demande une expérience vécue, de nombreuses années, tout à fait systématique, et qui exige, comme je l’ai dit, une préparation intérieure tout à fait indispensable pour la rendre inoffensive.

Nous avons tous l’occasion d’avoir un petit contact (très partiel, très superficiel) avec ces mondes, dans nos rêves. Et rien que l’étude des rêves est déjà une chose qui exige beaucoup de temps et beaucoup de soins, et qui en elle-même peut constituer une préparation à une étude plus approfondie des mondes invisibles.

Je crois que c’est tout ce que nous pouvons en dire utilement ce soir.


La dernière question est de quelqu’un qui trouve que j’ai fait des promesses un peu à la légère et que, après tout, je n’ai pas tenu mes promesses !... Peut-être que j’espérais de l’humanité plus qu’elle n’a été capable de me donner — cela, je n’en sais rien. Peut-être est‑ce une impression purement superficielle.

J’ai dit à peu près ceci, que les gens qui sont ici à l’Ashram connaîtront la descente du Supramental (cela, on ne peut pas me reprocher de ne pas les avoir prévenus quand c’est arrivé, je n’en ai pas fait un mystère !) et qu’ils y participeront — je n’ai vraiment interdit à personne d’y participer ! Au contraire, je crois que j’ai encouragé tout le monde à s’ouvrir et à recevoir, et à tâcher d’en profiter.

Et alors j’ai dit (c’était en anglais) : « À partir de ce moment, la Grâce transformatrice rayonnera de la façon la plus efficace. » Eh bien, je défie qui que ce soit de me dire le contraire !

Mais voilà où cela commence à être un peu plus... J’ai ajouté : « Et heureusement pour les aspirants, cet heureux avenir (je ne crois pas avoir écrit cela de cette façon, mais cela ne fait rien), cet heureux avenir se matérialisera pour eux en dépit de tous les obstacles que lui opposera la nature humaine non régénérée. » Je continue à espérer qu’il en sera ainsi !

Mais alors cette personne, qui peut-être est peu patiente, me répond ceci : « Pourquoi les difficultés ont-elles augmenté pour un assez grand nombre de sâdhaks ? » (Mère repose son papier avec force sur la table) Qui vous dit que ce n’est pas que vous êtes devenus plus conscients ! que toutes vos difficultés étaient là avant et que vous ne le saviez pas ?... Si vous voyez plus clair et que vous voyez des choses qui ne sont pas très jolies, ce n’est pas la faute du Supramental, c’est votre faute ! Il vous donne une lumière, un miroir dans lequel vous pouvez vous voir mieux que vous ne vous voyiez avant, et vous êtes un petit peu ennuyés parce que ce n’est pas toujours très joli ? Mais qu’est‑ce que je peux faire ?

Et cette personne conclut : « Est‑ce que la Force supramentale n’opère pas ici en dépit de tous les obstacles que lui oppose la nature humaine non régénérée ? » Vraiment, j’espère que oui ! parce que, autrement, il n’y aurait rien à faire, le monde ne serait jamais régénéré. Mais je vous ai expliqué pourquoi cela vous paraît plus difficile. C’est parce que vous êtes un petit peu plus conscients, et que vous voyez des choses que vous ne voyiez pas avant.

Il y a encore une raison. Quand la Force qui travaille est plus forte, insiste davantage, naturellement ce qui résiste résiste d’autant plus. Et si, au lieu (c’est là que j’ai à dire quelque chose qui n’est pas agréable), si, au lieu d’être hypnotisés par vos petites difficultés, par vos petits inconvénients, par vos petits malaises, par vos « gros » défauts, si, au lieu d’être hypnotisés par cela, vous tâchiez de voir la contrepartie, à quel point la Force est plus puissante, la Grâce est plus active, l’Aide est plus tangible — en un mot, si vous étiez un petit peu moins égoïstes et concentrés sur vous-mêmes et que vous ayez une vision un petit peu plus large où vous pourriez inclure des choses qui ne vous concernent pas personnellement, peut-être que votre vision du problème changerait.

Eh bien, c’est ce que je vous conseille de faire, et puis on en reparlera plus tard quand vous aurez essayé de mon remède : ne pensez pas tant à vous-mêmes.

Après tout, c’est peut-être le problème qui vous intéresse le plus, mais ce n’est certainement pas le plus intéressant !

  1. Questions and Answers 1929-1931, p.47
  2. Questions and Answers 1953, p.36
  3. Questions and Answers 1956, p.215
  4. The Synthesis of Yoga, p.155, “The Ascent of the Sacrifice – I: The Works of Knowledge – The Psychic Being”
  5. Entretiens 1956, p.242