- “Once or twice, as a game, you took one of your books or Sri Aurobindo’s and opened a page at random, and read out a sentence. Can these sentences give one a sign or an indication? What should we do to get a true answer?
Everybody can do it. It is done in this way: you concentrate. Now, it depends on what you want. If you have an inner problem and want the solution, you concentrate on this problem; if you want to know the condition you are in, which you are not aware of — if you want to get some light on the state you are in, you just come forward with simplicity and ask for the light. Or else, quite simply, if you are curious to know what the invisible knowledge has to tell you, you remain silent and still for a moment and then open the book. I always used to recommend taking a paper-knife, because it is thinner; while you are concentrated you insert it in the book and with the tip indicate something. Then, if you know how to concentrate, that is to say, if you really do it with an aspiration to have an answer, it always comes.
For, in books of this kind (Mother shows The Synthesis of Yoga), books of revelation, there is always an accumulation of forces—at least of higher mental forces, and most often of spiritual forces of the highest knowledge. Every book, on account of the words it contains, is like a small accumulator of these forces. People don’t know this, for they don’t know how to make use of it, but it is so. In the same way, in every picture, photograph, there is an accumulation, a small accumulation representative of the force of the person whose picture it is, of his nature and, if he has powers, of his powers. Now, you, when you are sincere and have an aspiration, you emanate a certain vibration, the vibration of your aspiration which goes and meets the corresponding force in the book, and it is a higher consciousness which gives you the answer.”
“Man, confronted by incapacity of the intelligence and yet avid of the knowledge of the future, has fallen back on other and external means, omens, sortileges, dreams, astrology and many other alleged data for a past and future knowledge that have been in less sceptical times formulated as veridical sciences. Challenged and discredited by the sceptical reason these still persist in attracting our minds and hold their own, supported by desire and credulity and superstition, but also by the frequent though imperfect evidence we get of a certain measure of truth in their pretensions. A higher psychical knowledge shows us that in fact the world is full of many systems of correspondences and indices and that these things, however much misused by the human intelligence, can in their place and under right conditions give us real data of a supraphysical knowledge. It is evident, however, that it is only an intuitive knowledge that can discover and formulate them, — as it was in fact the psychical and intuitive mind that originally formulated these ways of veridical knowledge, — and it will be found in practice that only an intuitive knowledge, not the mere use either of a traditional or a haphazard interpretation or of mechanical rule and formula, can ensure a right employment of these indices. Otherwise, handled by the surface intelligence, they are liable to be converted into a thick jungle of error.
The true and direct knowledge or vision of past, present and future begins with the opening of the psychical consciousness and the psychical faculties. The psychical consciousness is that of what is now often called the subliminal self, the subtle or dream self of Indian psychology, and its range of potential knowledge, almost infinite [...], includes a very large power and many forms of insight into both the possibilities and the definite actualities of past, present and future.”