Questions and Answers 1956
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. 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 theMaster, 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
—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 and out of the creation, one returns into
Nirvana. 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 that is why there is nothing surprising in the overwhelming
strength of this experience.... 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 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; 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? 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”?
The Synthesis of Yoga, pp. 118 – 19
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.
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.”
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.
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.
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.
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, youwill 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.
Open to Sri Aurobindo's consciousness and let it transform your life.
- The Mother (26 September 1971)
