How can human thought create forms?
In the mental world human thought is constantly creating forms. Human thought is very creative in the mental world. All the time when you are thinking, you are creating forms and you send them out in the atmosphere and they go and do their work. Constantly you are surrounded by a heap of small formations.
Naturally, there are people who can’t even think clearly. So they form nothing at all except faint eddies. But people who think clearly are surrounded by a heap of little forms which, sometimes, go out to do some work in others; and when one thinks of them again, they return.
And we have instances of people who are troubled by their own formations, which return constantly as though to take possession of them, and which they can’t get rid of because they don’t know how to undo the formations they have made. There are more cases of this kind than one would think. When they have made a particularly strong formation […] this formation is always tied up with the one who makes it and returns to knock at the brain to receive forces and ends up by truly acting as a necessity. It is a whole world to know; one truly lives in ignorance, one has powers one doesn’t know about, so naturally one uses them very badly. One uses them somewhat unconsciously and very badly.
I don’t know if you have ever heard of Madame David-Neel who went to Tibet and has written books on Tibet, and who was a Buddhist; and Buddhists — Buddhists of the strictest tradition — do not believe in the Divine, do not believe in his Eternity and do not believe in gods who are truly divine, but they know admirably how to use the mental domain; and Buddhist discipline makes you a good master of the mental instrument and mental domain.
We used to discuss many things and once she told me: “Listen, I made an experiment.” (She had studied a bit of theosophy also.) She said: “I formed a mahatma; with my thought I formed a mahatma.” And she knew (this has been proved) that at a given moment mental formations acquire a personal life independent of the fashioner — though they are linked with him — but independent, in the sense that they can have their own will. And so she told me: “Just imagine, I had made my mahatma so well that he became a personality independent of me and constantly came to trouble me! He used to come, scold me for one thing, give me advice for another, and he wanted to direct my life; and I could not succeed in getting rid of him. It was extremely difficult, and I didn’t know what to do!”
So I asked her how she had tried. She told me how. She said, “He troubles me a lot, my mahatma is very troublesome. He does not leave me in peace. He disturbs my meditations, he hinders me from working; and yet I know quite well that it is I who created him, and I can’t get rid of him!” Then I said, “That’s because you don’t have the ‘trick’ ….”(Mother laughs) And I explained to her what she should do. And the next day — I used to see her almost every day in those days, you see — the next day she came and told me, “Ah, I am freed from my mahatma!” (Laughter) She had not cut the connection because that’s of no use. One must know how to reabsorb one’s creation, that is the only way. To swallow up again one’s formations.
But, you see, in a smaller measure and less perfectly one is making formations all the time. When, for instance, one thinks of somebody quite powerfully, there is a small emanation of mental substance which, instantaneously, goes to this person, you understand, a vibration of your thought which goes and touches his; and if he is receptive, he sees you. He sees you and tells you, “You came last night to see me!” That’s because you made a small formation and this formation went and did its work, which was to put you into contact with this person or else to carry a message if you had something special to tell him; and that was done. This happens constantly, but as it is quite a constant and spontaneous phenomenon and done in ignorance, one is not even aware that one does this, one does it automatically.
People who have desires add to the mental formation a kind of small envelope, a vital shell which gives it a still greater reality. These people are usually surrounded by a number of tiny entities which are their own formations, their own mental formations clothed with vital force, which come all the time to strike them to try to make them realise materially the formations they have made.
You have perhaps read the books of Maurice Magre.[…] He describes this; he had come here, Maurice Magre, and we spoke and he told me that he had always noticed — he was highly sensitive — he had always noticed that people who have sexual desires are surrounded by a kind of small swarm of entities who are somewhat viscous and rather ugly and which torment them constantly, awakening desire in them. He said he had seen this around certain people. It was like being surrounded by a swarm of mosquitoes, yes! But it is more gross, and much uglier still, and it is viscous, it is horrible, and it turns round and round the person and gives him no peace, and it awakens in him the desire that has formed these entities and they batten on it. It is their food. This is absolutely true. His observation was quite correct. His vision was very true. It is like that.
But everyone carries around himself the atmosphere of his own desires. So you don’t at all require that people should tell you anything; you have only to look and you see around them exactly the state they are in. They may want to give themselves the airs of angels or saints but they can’t deceive you, because that thing is there, turning around them.
11 August 1954
The imagination is really the power of mental formation. When this power is put at the service of the Divine, it is not only formative but also creative. There is, however, no such thing as an unreal formation, because every image is a reality on the mental plane. The plot of a novel, for instance, is all there on the mental plane existing independently of the physical. Each of us is a novelist to a certain extent and possesses the capacity to make forms on that plane; and, in fact, a good deal of our life embodies the products of our imagination. Every time you indulge your imagination in an unhealthy way, giving a form to your fears and anticipating accidents and misfortunes, you are undermining your own future. On the other hand, the more optimistic your imagination, the greater the chance of your realising your aim. Monsieur Coue got hold of this potent truth and cured hundreds of people by simply teaching them to imagine themselves out of misery.[…] Therefore I say to you never be dejected and disappointed but let your imagination be always hopeful and joyously plastic to the stress of the higher Truth, so that the latter may find you full of the necessary formations to hold its creative light.
The imagination is like a knife which may be used for good or evil purposes. If you always dwell in the idea and feeling that you are going to be transformed, then you will help the process of the Yoga. If, on the contrary, you give in to dejection and bewail that you are not fit or that you are incapable of realisation, you poison your own being. It is just on account of this very important truth that I am so tirelessly insistent in telling you to let anything happen but, for heaven’s sake, not to get depressed. Live rather in the constant hope and conviction that what we are doing will prove a success.
Mother, when one imagines something, does it not exist?
When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth — it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some.
If one thinks of someone who doesn’t exist or who is dead?
Ah! what do you mean? What have you just said? Someone who doesn’t exist or someone who is dead? These are two absolutely different things.
I mean someone who is dead.
Someone who is dead!
If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence.
The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination.
Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, “Why, it should be like this, like that, its form should be like this, its thought like that, its character like that,” when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine.[…]
What is the function, the use of the imagination?
If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn’t have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don’t you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative — it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However…
Men of science must be having imagination!
A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It’s like the antennae going into a world that’s not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes.
Sweet Mother, can one imagine the Divine and have the contact?
Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn’t exist somewhere. You cannot imagine anything at all which doesn’t exist somewhere. It is possible that it doesn’t exist on the earth, it is possible that it’s elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur.
6 July 1955
Is it through the imagination that one can realise desires or aspirations?
That means? What exactly do you want to say? Imagining that the desire is realised and in this way help its realisation?
Certainly, quite certainly.
And ideals also?
Only usually, yes, almost totally what people don’t have at their disposal is the time it takes. But for instance, if you have a very powerful imagination and build up the realisation of your desire, build it up well with all its details and everything, like an admirably made formation existing in itself, totally, you see… well, you may be sure that if you live long enough the thing will be realised. It can be realised the next day, it can be realised the next minute, it can take years, it can take centuries. But it is sure to be realised. And then, if to this imaginative power you add a kind of creative vital strength, you make a very living force of it; and as all living forces tend towards realisation, it will put a pressure upon terrestrial events in order to be able to realise itself sooner, and it is realised.
Only, as I said, there are two things. First, as regards desires, personal circumstances, one is not very… persistent or very steady, and after sometime what interested you very strongly doesn’t interest you any longer. You think of something else, have another desire, and make another formation. But now the first thing one imagined is very well formed; after following its curve in space it is realised. But by then the person has started another construction because for some reason or other the thing doesn’t interest him any more, and he is face to face with the realisation of his first desire, while having already embarked upon the second, the third or the fourth. So he is absolutely annoyed: “But why, I don’t want this any longer, why does it come?” without his being conscious that quite simply it is the result of a previous deed.
If, however, instead of being desires they are aspirations for spiritual things and one continues his line with a regular progress, then one is absolutely sure to obtain one day what he has imagined. The day may be slightly far-off if there are many obstacles on the path, for example if the formation that you have made is still very alien to the state of the earth atmosphere; well, it takes some time to prepare the conditions for its advent. But if it is something which has already been realised several times on earth and does not imply too categorical a transformation, you may have it quite quickly, provided that you follow the same line persistently. And if you add to this the ardour of a faith and trust in the divine Grace and that kind of self-giving to the Grace which makes you expect everything from It, then it can become tremendous; you can see things being realised more and more, and the most surprising ones can be realised one after another. But for this there are conditions to be fulfilled.
One must have a great purity and a great intensity in one’s self-giving, and that absolute trust in the supreme wisdom of the divine Grace, that It knows better than we do what is good for us, and all that. Then if one offers one’s aspiration to It, truly gives it with enough intensity, the results are marvellous. But one must know how to see them, for when things are realised most people find it absolutely natural, they don’t even see why and how it has happened, and they tell themselves, “Yes, naturally it had to be like that.” So they lose the joy of… the joy of gratitude, because, in the last analysis, if one can be filled with gratitude and thanksgiving for the divine Grace, it puts the finishing touch, and at each step one comes to see that things are exactly what they had to be and the best that could be.
13 May 1955