{"id":4510,"date":"2013-07-13T01:56:31","date_gmt":"2013-07-13T01:56:31","guid":{"rendered":"http:\/\/localhost\/?p=4510"},"modified":"2013-07-13T01:56:31","modified_gmt":"2013-07-13T01:56:31","slug":"16-18-april-1956-vol-08-questions-and-answers-volume-08","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/08-questions-and-answers-volume-08\/16-18-april-1956-vol-08-questions-and-answers-volume-08","title":{"rendered":"-16_18 April 1956.htm"},"content":{"rendered":"\n\n
\n
\n


\n18 April 1956<\/font><\/span> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

\u201cAt one pole of it the seeker
\nmay be conscious only of the Master of Existence putting forth on him His
\nenergies of knowledge, power and bliss to liberate and divinise; the Shakti may
\nappear to him only an impersonal Force expressive of these things or an
\nattribute of the Ishwara. At the other pole he may encounter the World-Mother,
\ncreatrix of the universe, putting forth the gods and the worlds and all things
\nand existences out of her spirit-substance. Or even if he sees both aspects, it
\nmay be with an unequal separating vision, subordinating one to the other,
\nregarding the Shakti only as a means for approaching the Ishwara. There results
\na one-sided tendency or a lack of balance, a power of effectuation not
\nperfectly supported or a light of revelation not perfectly dynamic. It is when
\na complete union of the two sides of the Duality is effected and rules his
\nconsciousness that he begins to open to a fuller power that will draw him altogether
\nout of the confused clash of Ideas and Forces here into a higher Truth and
\nenable the descent of that Truth to illumine and deliver and act sovereignly
\nupon this world of Ignorance.\u201d <\/span><\/i><\/b><\/p>\n

\n
\nThe
\nSynthesis of Yoga, p. 117<\/font><\/span><\/i><\/span><\/p>\n

 <\/span><\/i><\/b><\/p>\n

Yes, if he sees the two aspects <\/span>― <\/span>that is to say, the Master of
\nExistence and the World-Mother <\/span>―<\/span> he may see them with an unequal vision, which would mean that
\nhe still separates them and gives more importance to one than to the other. And
\nin that case there is a one-sided tendency; he sees only one side or there is a
\nlack of balance between the two perceptions. And so the power of effectuation
\nis not perfectly supported, that is to say, the action of the Mother does not
\nhave the support of what he <\/span><\/p>\n

\nPage – 113<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

calls the Master, the action of the Mother does not have a
\nsufficient basis of support from the Master; or else it is the light of a
\nrevelation <\/span>―<\/span> that is, the Consciousness of the Master which is not realised,
\nnot perfectly dynamic, that is, it is not translated into a creation. <\/span><\/p>\n

 Either the creative Power
\nis not supported by the revelation, or the revelation is not expressed in the
\ncreative Power. This is what Sri Aurobindo means. There is a tendency to go
\ntowards one or the other, instead of having both at the same time, if one no longer
\nseparates them in one\u2019s consciousness. <\/span><\/p>\n

 Sri Aurobindo says that
\nwhen one succeeds in not separating them in one\u2019s consciousness, one can fully
\nunderstand who the Lord of the Sacrifice is. Otherwise one leans to one side or
\nthe other and naturally what one does is in complete. He says very clearly,
\ndoesn\u2019t he? that if one leans to the side of the Master without laying stress
\non the Shakti or the Mother, one goes into the Impersonal and out of the
\ncreation, one returns into Nirvana. He says that this tendency towards the
\nImpersonal may exist even in the yoga of works, in Karmayoga, and that
\nimpersonal force, impersonal action is always considered as the liberating
\naspect which frees you from the narrowness of the person. And that is why there
\nis nothing surprising in the overwhelming strength of this experience. Till
\ntoday this is what has always been considered as yoga: to abandon the personal
\nand enter into the consciousness of the impersonal. Sri Aurobindo speaks of it
\nas an overwhelming experience, for it gives you the impression of liberation
\nfrom all the ego\u2019s limitations. And later, he describes the union: insistence
\non the personal side and union with the divine Person; then the world is no
\nlonger an illusion nor something transient which will disappear after a time,
\nbut the constant and dynamic expression of the eternal divine Person. <\/span><\/p>\n

 That is the other side. <\/span><\/p>\n

 And when one has the two
\ntogether, one is perfect. Anything else? <\/span><\/p>\n

\nPage – 114<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Sweet Mother, what is this
\n\u201cfine flower of the cosmic Energy\u201d of which he speaks here: \u201cThis fine flower
\nof the cosmic Energy carries in it a forecast of the aim and a hint of the
\nvery\u00a0\u00a0\u00a0\u00a0 <\/span>motive of the universal labour\u201d?
\n<\/span><\/i><\/span><\/p>\n

\n
\nThe
\nSynthesis of Yoga, p. 118-l9<\/font><\/span><\/i><\/span> <\/font> <\/span><\/i><\/b><\/p>\n

It is the soul which he calls this fine flower of the cosmic
\nEnergy. <\/span><\/p>\n

 <\/span><\/p>\n

(Mother reads:) \u201c\u2026that
\npersonality, like consciousness, life, soul, is not a brief-lived stranger in
\nan impersonal Eternity, but contains the very meaning of existence.\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/b><\/p>\n

This is the presence of the divine Person. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u201cThis fine flower of the cosmic Energy
\ncarries in it\u2026\u201d <\/i><\/span><\/span><\/p>\n

 <\/span><\/i><\/b><\/p>\n

This is the soul. <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>\u201c\u2026carries in it the forecast of the aim and a
\nhint of the very motive of the universal labour.\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

The realisation of the conscious and living Eternal. <\/span><\/p>\n

 That\u2019s it. <\/span><\/p>\n

 It is a hint of the aim. <\/span><\/p>\n

And the very motive of the
\nlabour. <\/span><\/p>\n

 <\/span><\/p>\n

Immediately afterwards, Sri
\nAurobindo writes: \u201cAs an occult vision opens in him [the seeker], he becomes
\naware of worlds behind in which consciousness and personality hold an enormous
\nplace and assume a premier value.\u201d <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

And so, what do you want? We have spoken about this I don\u2019t know
\nhow many times. What do you want to know about this?
\n <\/span><\/p>\n

\nPage \u2013 115 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

You want a description of these worlds, or the means of going
\nthere <\/span>― <\/span>which of the two?<\/span><\/p>\n

 <\/span><\/p>\n

The means of going there. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

The means of going there, oh! oh! <\/span><\/p>\n

 Do you know how to
\nexteriorise yourself? <\/span><\/p>\n

 Do you even know what it
\nmeans to exteriorise oneself? Not philosophically or psychologically, I mean
\noccultly. Are you conscious in your exteriorisation, do you do it at will? Do
\nyou know how to leave your body and live in a more subtle body, and then again
\nleave that body and live in another more subtle body and so on? Do you know how
\nto do all that? Have you ever done it? No. Then we shall speak about it again
\nanother day. <\/span><\/p>\n

 <\/span><\/p>\n

It happens in dreams, Mother. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

In dreams? Do you know where you are in your dreams? <\/span><\/p>\n

 <\/span><\/p>\n

A little. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

A little? This is becoming interesting! And where do you go in
\nyour dreams? <\/span><\/p>\n

 <\/span><\/p>\n

Often in regions\u2026<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

What regions? <\/span><\/p>\n

 <\/span><\/p>\n

Vital regions. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Oh! oh! You go into the vital world <\/span>―<\/span> and nothing unpleasant happens
\nto you there? <\/span><\/p>\n

 <\/span><\/p>\n

Most often.<\/span><\/i><\/b><\/p>\n

\nPage – 116<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Ah! and how do you get out of it?<\/span><\/p>\n

 <\/span><\/p>\n

Rush back into the body!<\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Is that where your knowledge ends? <\/span><\/p>\n

 <\/span><\/p>\n

No. Sometimes there is a call
\nand then one sees there is no need to rush back. But it doesn\u2019t last long.<\/span><\/i><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

It doesn\u2019t last. But do you go in and out at will? <\/span><\/p>\n

 <\/span><\/p>\n

Not at will. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Can you return to a place you have already been to several times
\nbefore? <\/span><\/p>\n

 <\/span><\/p>\n

No, Mother. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

You don\u2019t find the same place again several times? <\/span><\/p>\n

 <\/span><\/p>\n

Not at will. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Ah! but there are children who know how to do this, they continue
\ntheir dreams. Every evening when they go to bed they return to the same place
\nand continue their dream. <\/span><\/p>\n

 <\/span><\/p>\n

When I was a child I used to do
\nthat. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

You are no longer a child, that\u2019s a pity! <\/span><\/p>\n

 <\/span><\/p>\n

Because I had no preoccupations
\nthen. <\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Well, become a child once more and you will know how to do it
\nagain. <\/span><\/p>\n

 Nothing is more
\ninteresting. It is a most pleasant way of
\n <\/span><\/p>\n

\nPage – 117<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

passing the nights. You begin a story, then, when it is time to
\nwake up, you put a full stop to the last sentence and come back into your body.
\nAnd then the following night you start off again, re-open the page and resume
\nyour story during the whole time you are out; and then you arrange things well <\/span>―<\/span> they must be well arranged, it
\nmust be very beautiful. And when it is time to come back, you put a full stop
\nonce again and tell those things, \u201cStay very quiet till I return!\u201d And you come
\nback into your body. And you continue this every evening and write a book of
\nwonderful fairy-tales <\/span>― <\/span>provided you remember them when you wake up. <\/span><\/p>\n

 <\/span><\/p>\n

But this depends on being in a
\nquiet state during the day, doesn\u2019t it?<\/span><\/i><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

No, it depends on the can dour of the child. <\/span><\/p>\n

 And on the trust he has
\nin what happens to him, on the absence of the mind\u2019s critical sense, and a
\nsimplicity of heart, and a youthful and active energy <\/span>―<\/span> it depends on all that <\/span>―<\/span> on a kind of inner vital
\ngenerosity: one must not be too egoistic, one must not be too miserly, nor too
\npractical, too utilitarian <\/span>―<\/span> indeed there are all sorts of things one should not be\u2026\u00a0 <\/span>like children. And then, one must have a
\nlively power of imagination, for <\/span>― <\/span>I seem to be telling you stupid things, but it is quite true <\/span>―<\/span> there is a world in which you
\nare the supreme maker of forms: that is your own particular vital world. You
\nare the supreme fashioner and you can make a marvel of your world if you know
\nhow to use it. If you have an artistic or poetic consciousness, if you love
\nharmony, beauty, you will build there something marvellous which will tend to
\nspring up into the material manifestation. <\/span><\/p>\n

 When I was small I used
\nto call this \u201ctelling stories to oneself\u201d. It is not at all a telling with
\nwords, in one\u2019s head: it is a going away to this place which is fresh and pure,
\nand\u2026 building up a wonderful story there. And if you know how to tell
\n <\/span><\/p>\n

\nPage – 118<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

yourself a story in this way, and if it is truly beautiful,
\ntruly harmonious, truly powerful and well co-ordinated, this story will be
\nrealised in your life <\/span>― <\/span>perhaps not exactly in the form in which you created it, but as a
\nmore or less changed physical expression of what you made. <\/span><\/p>\n

 That may take years,
\nperhaps, but your story will tend to organise your life. <\/span><\/p>\n

 But there are very few
\npeople who know how to tell a beautiful story; and then they always mix horrors
\nin it, which they regret later. <\/span><\/p>\n

 If one could create a
\nmagnificent story without any horror in it, nothing but beauty, it would have
\na\u00a0 <\/span>
\nconsiderable<\/i><\/span> influence on everyone\u2019s
\nlife. And this is what people don\u2019t know. <\/span><\/p>\n

 If one knew how to use
\nthis power, this creative power in the world of vital forms, if one knew how to
\nuse this while yet a child, a very small child\u2026 for it is then that one
\nfashions his material destiny. But usually people around you, sometimes even
\nyour own little friends, but mostly parents and teachers, dabble in it and
\nspoil everything for you, so well that very seldom does the thing succeed
\ncompletely. <\/span><\/p>\n

 But otherwise, if it were
\ndone like that, with the spontaneous candour of a child, you could organise a
\nwonderful life for yourself <\/span>― <\/span>I am speaking of the physical world. <\/span><\/p>\n

 The dreams of childhood
\nare the realities of mature age. <\/span><\/p>\n

\nPage – 119<\/span><\/p>\n

<\/p>\n

\n <\/b><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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