Parents and Their Children
Sweet Mother, is it possible for the mother and father to give birth to… to ask for the soul they want?
To ask? For that they must have an occult knowledge which they don’t usually have. But anyway, what is possible is that instead of doing the thing like an animal driven by instinct or desire and most of the time, without even wanting it, they do it at will, with an aspiration, putting themselves in a state of aspiration and almost of prayer, so that the being they are going to form may be one fit to embody a soul which they can call down to incarnate in that form. I knew people — not many, this does not often happen, but still I knew some — who chose special circumstances, prepared themselves through special concentration and meditation and aspiration and sought to bring down, into the body they were going to form, an exceptional being.
In many countries of old — and even now in certain countries — the woman who was going to have a child was placed in special conditions of beauty, harmony, peace and well-being, in very harmonious physical conditions, so that the child could be formed in the best possible conditions. This is obviously what ought to be done, for it is within the reach of human possibilities. Human beings are developed enough for this not to be something quite exceptional. And yet it is quite exceptional, for very few people think of it, while there are innumerable people who have children without even wanting to.
That was what I wanted to say.
It is possible to call a soul, but one must be at least a little conscious oneself, and must want to do what one does in the best conditions. This is very rare, but it is possible.[…]
The formation of the body depends entirely on a man and a woman, but is the soul which manifests in the child, in the body which is being formed, compelled to manifest in this body?
You mean whether it can choose between different bodies?
Well, it is very exceptional, after all, in the great mass of humanity, that a conscious soul incarnates voluntarily. It is something very unusual. I have already told you that when a soul is conscious, fully formed, and wants to incarnate, usually from its psychic plane it looks for a corresponding psychic light at a certain place upon earth. Besides, during its previous incarnation, before going away, before leaving the earth-atmosphere, usually as a result of the experience it had in the life that is coming to an end, the soul chooses more or less — not in all details but broadly — the conditions of its future life. But these are exceptional cases. Possibly we could speak of it for ourselves here, but for the majority, the vast majority of men, even those who are educated, it is out of the question. And what comes then is a psychic being in formation, more or less formed, and there are all the stages of formation from the spark which becomes a little light to the fully formed being, and this extends over thousands of years. This ascent of the soul to become a conscious being having its own will, capable of determining the choice of its own life, takes thousands of years.
So, you are thinking of a soul which would say, “No, I refuse this body, I am going to look for another”?… I don’t say it is impossible — everything is possible. It does happen, in fact, that children are still-born, which means that there was no soul to incarnate in them. But it may be for other reasons also; it may be for reasons of malformation only; one can’t say. I don’t say it is impossible, but generally, when a conscious and free soul chooses to take a body on earth again, even before its birth it works on this body. So it has no reason not to accept even the inconveniences which may result from the ignorance of the parents; for it has chosen the place for a reason which was not one of ignorance: it saw a light there — it might have been simply the light of a possibility, but there was a light and that is why it has come there. So, it is all very well to say, “Ah! no, I don’t like it”, but where would it go to choose another it likes?… That may happen, I don’t say it is impossible, but it cannot happen very often. For, when from the psychic plane the soul looks at the earth and chooses the place for its next birth, it chooses it with sufficient discernment not to be altogether grossly mistaken.
It has also happened that souls have incarnated and then left. There are many reasons why they go away. Children who die very young, after a few days or a few weeks — this may be for a similar reason. Most often it is said that the soul needed just a little experience to complete its formation, that it had it during these few weeks and then left. Everything is possible. And as many stories would be needed to tell the story of souls as are needed to tell the story of men. That is to say, they are innumerable and the instances are as different as possible from one another.
So, to decide arbitrarily: “It is like that, not like this; this is what happens and not that”, this is childishness. Everything can happen. There are instances which occur more frequently than others, one can generalise, but one can never say, “This is not possible and it is always like this or always like that.” That is not how things happen.
But anyway — anyway — even in the best cases, even when the soul has come consciously, even when it has consciously participated in the formation of the physical body, still so long as the body is formed in the usual animal way, it will have to struggle and correct all those things which come from this human animality.
Inevitably, parents have a particular formation, they are particularly healthy or unhealthy; even taking things at their best, they have a heap of atavisms, habits, formations in the subconscious and even in the unconscious, which come from their own birth, the environment they have lived in, their own life; and even if they are remarkable people, they have a large number of things which are quite opposed to the true psychic life — even the best of them, even the most conscious. And besides, there is all that is going to happen. Even if one takes a great deal of trouble over the education of one’s children, they will come in contact with all sorts of people who will have an influence over them, especially when they are very young, and these influences enter the subconscious, one has to struggle against them later on. I say: even in the best cases, because of the way in which the body is formed at present, you have to face innumerable difficulties which come more or less from the subconscious, but rise to the surface and against which you have to struggle before you can become completely free and develop normally.
27 June 1956
Sweet Mother, what kind of love do parents have for their children ?
What kind? A human love, don’t they? Like all human loves: frightfully mixed, with all sorts of things. The need of possession, a formidable egoism. At first, I must tell you that a wonderful picture has been painted… many books written, wonderful things said about a mother’s love for her children. I assure you that except for the capacity of speaking about the subject in flowery phrases, the love of the higher animals like the… well, the mammals for their children is exactly of the same nature: the same devotion, the same self-forgetfulness, the same self- denial, the same care for education, the same patience, the same… I have seen absolutely marvellous things, and if they had been written down and applied to a woman instead of to a cat, superb novels would have been made, people would have said: “What a person! How marvellously devoted are these women in their maternal love!” Exactly the same thing. Only, cats could not use flowery language. That’s all. They could not write books and make speeches, that is the only difference. But I have seen absolutely astonishing things. And that kind of self-giving and self-oblivion — as soon as there is the beginning of love, it comes. But men… I sincerely believe, from all that I have studied, that there is perhaps a greater purity in animals for they do not think, while human beings with their mental power, their capacity of reflecting, reasoning, analysing, studying, all that, oh! they spoil the most lovely movement. They begin to calculate, reason, doubt, organise.
Take, for instance, parents. At the risk of removing many illusions in your consciousness, I must tell you something about the source of a mother’s love for her child. It is because this child is made of her very own substance, and for quite a long time, relatively long, the material link, the link of substance, between mother and child is extremely close — it is as though a bit of her flesh had been taken out and put apart at a distance — and it is only much later that the tie between the two is completely cut. There is a kind of tie, of subtle sensation, such that the mother feels exactly what the child feels, as she would feel it in herself. That then is the material basis of the mother’s attachment for the child. It is a basis of material identity, nothing else but that. Feeling comes much later (it may come earlier, that depends on people), but I am speaking of the majority: feeling comes only long afterwards, and it is conditioned. There are all kinds of things…. I could speak to you for hours on the subject. But still this must not be mixed up with love. It is a material identification which makes the mother feel intimately, feel quite concretely and tangibly what the child is feeling: if the child receives a shock, well, the mother feels it. This lasts at least for two months.
This is the basis. The rest comes from people’s nature, their state of development, their consciousness, education and capacity for feeling. This is added to the first. And then there are all the collective suggestions which go to the making of novels — for people are wonderful at constructing novels. They write novels about everything. They have used their minds to build imaginations which circulate in the atmosphere and then are caught just like that. So some catch a certain type of these, others another kind, and then, as imagination is a force of propulsion, with it one begins to act, and then finally one lives a novel in his life, if he is in the least imaginative…. This has absolutely nothing to do with the true consciousness, with the psychic being, nothing at all, but people come to speak to you in a florid style and tell you stories — all that is in wandering imaginations. If one could see, that is, if you could see this mental atmosphere, that of the physical mind, which is circulating everywhere, making you move, making you feel, making you think, making you act, oh, good heavens! you would lose many of your illusions about your personality. But indeed it is like that. Whether one knows it or not, it is like that.
There are many souls upon earth, human beings…. Obviously, those who have a certain culture, a certain development, a certain individualisation gather together usually: instinctively they get together, form groups. And so one can find in space and time a number — not considerable but still sufficiently large — of cultured beings who are united, but one must not believe that this gives the exact proportion of the culture and development of human beings. It is only like a sort of foam that has been brought up and is on the surface. But even among these latter, even among these beings who are already a selection, there is hardly one in a thousand who is a truly individual being, conscious of himself, united with his psychic being, governed by his inner law and, consequently, almost if not totally free from external influences; for, being conscious, when these influences come, he sees them: those that seem to him to harmonise with his inner development and normal growth he accepts; those which are opposed he refuses. And so, instead of being a chaos — or in any case a frightful mixture — they are organised beings, individual, conscious of themselves, walking through life knowing where they want to go and how they want to.
Of these, if you like, we may say that they are men. That is, they are what Nature may produce of the best as far as men go — they are still men. But this is the summit of man. They are ready to become something else. But unless one is that, one is to a great extent an animal still and a very slight beginning of a man. Only that can be called man. So there you are, you have only to look into yourselves and know… whether you are men or not.
I am saying this in the hope that you will become that.
14 April 1954
Some children are wicked. Is it because their parents did not aspire for them?
It is perhaps a subconscious wickedness in the parents. It is said that people throw out their wickedness from themselves by giving it birth in their children. One has always a shadow in oneself. There are people who project this outside — that does not always free them from it, but still perhaps it comforts them! But it is the child who “profits” by it, don’t you see? It is quite evident that the state of consciousness in which the parents are at that moment is of capital importance. If they have very low and vulgar ideas, the children will reflect them quite certainly. And all these children who are ill-formed, ill-bred, incomplete (specially from the point of view of intelligence: with holes, things missing), children who are only half-conscious and half-formed — this is always due to the fault of the state of consciousness in which the parents were when they conceived the child. Even as the state of consciousness of the last moments of life is of capital importance for the future of the one who is departing, so too the state of consciousness in which the parents are at the moment of conception gives a sort of stamp to the child, which it will reflect throughout its life. So, these are apparently such little things — the mood of the moment, the moment’s aspiration or degradation, anything whatsoever, everything that takes place at a particular moment — it seems to be so small a thing, and it has so great a consequence: it brings into the world a child who is incomplete or wicked or finally a failure. And people are not aware of that.
Later, when the child behaves nastily, they scold it. But they should begin by scolding themselves, telling themselves: “In what a horrible state of consciousness must I have been when I brought that child into the world.” For it is truly that.
30 December 1953
The Art of Living
Usually you are taught very few things — you are not taught even to sleep. People think that they have only to lie down in their bed and then they sleep. But this is not true! One must learn how to sleep as one must learn to eat, learn to do anything at all. And if one does not learn, well, one does it badly! Or one takes years and years to learn how to do it, and during all those years when it is badly done, all sorts of unpleasant things occur. And it is only after suffering much, making many mistakes, committing many stupidities, that, gradually, when one is old and has white hair, one begins to know how to do something. But if, when you were quite small, your parents or those who look after you, took the trouble to teach you how to do what you do, do it properly as it should be done, in the right way, then that would help you to avoid all — all these mistakes you make through the years. And not only do you make mistakes, but nobody tells you they are mistakes! And so you are surprised that you fall ill, are tired, don’t know how to do what you want to, and that you have never been taught. Some children are not taught anything, and so they need years and years and years to learn the simplest things, even the most elementary thing: to be clean.
It is true that most of the time parents do not teach this because they do not know it themselves! For they themselves did not have anyone to teach them. So they do not know… they have groped in the dark all their life to learn how to live. And so naturally they are not in a position to teach you how to live, for they do not know it themselves. If you are left to yourself, you understand, it needs years, years of experience to learn the simplest thing, and even then you must think about it. If you don’t think about it, you will never learn.
To live in the right way is a very difficult art, and unless one begins to learn it when quite young and to make an effort, one never knows it very well. Simply the art of keeping one’s body in good health, one’s mind quiet and goodwill in one’s heart — things which are indispensable in order to live decently — I don’t say in comfort, I don’t say remarkably, I only say decently. Well, I don’t think there are many who take care to teach this to their children.
2 June 1954
Distinguishing Good and Evil
There is another quality which must be cultivated in a child from a very young age: that is the feeling of uneasiness, of a moral disbalance which it feels when it has done certain things, not because it has been told not to do them, not because it fears punishment, but spontaneously. For example, a child who hurts its comrade through mischief, if it is in its normal, natural state, will experience uneasiness, a grief deep in its being, because what it has done is contrary to its inner truth.
For in spite of all teachings, in spite of all that thought can think, there is something in the depths which has a feeling of a perfection, a greatness, a truth, and is painfully contradicted by all the movements opposing this truth. If a child has not been spoilt by its milieu, by deplorable examples around it, that is, if it is in the normal state, spontaneously, without its being told anything, it will feel an uneasiness when it has done something against the truth of its being. And it is exactly upon this that later its effort for progress must be founded.
For, if you want to find one teaching, one doctrine upon which to base your progress, you will never find anything — or, to be more exact, you will find something else, for in accordance with the climate, the age, the civilisation, the teaching given is quite conflicting. When one person says, “This is good”, another will say, “No, this is bad”, and with the same logic, the same persuasive force. Consequently, it is not upon this that one can build. Religion has always tried to establish a dogma, and it will tell you that if you conform to the dogma you are in the truth and if you don’t you are in the falsehood. But all this has never led to anything and has only created confusion.
There is only one true guide, that is the inner guide, who does not pass through the mental consciousness.
Naturally, if a child gets a disastrous education, it will try ever harder to extinguish within itself this little true thing, and sometimes it succeeds so well that it loses all contact with it, and also the power of distinguishing between good and evil. That is why I insist upon this, and I say that from their infancy children must be taught that there is an inner reality — within themselves, within the earth, within the universe — and that they, the earth and the universe exist only as a function of this truth, and that if it did not exist the child would not last, even the short time that it does, and that everything would dissolve even as it comes into being. And because this is the real basis of the universe, naturally it is this which will triumph; and all that opposes this cannot endure as long as this does, because it is That, the eternal thing which is at the base of the universe.
It is not a question, of course, of giving a child philosophical explanations, but he could very well be given the feeling of this kind of inner comfort, of satisfaction, and sometimes, of an intense joy when he obeys this little very silent thing within him which will prevent him from doing what is contrary to it. It is on an experience of this kind that teaching may be based. The child must be given the impression that nothing can endure if he does not have within himself this true satisfaction which alone is permanent.
Can a child become conscious of this inner truth like an adult?
For a child this is very clear, for it is a perception without any complications of word or thought — there is that which puts him at ease and that which makes him uneasy (it is not necessarily joy or sorrow which come only when the thing is very intense). And all this is much clearer in the child than in an adult, for the latter has always a mind which works and clouds his perception of the truth.
To give a child theories is absolutely useless, for as soon as his mind awakes he will find a thousand reasons for contradicting your theories, and he will be right.
This little true thing in the child is the divine presence in the psychic — it is also there in plants and animals. In plants it is not conscious, in animals it begins to be conscious, and in children it is very conscious. I have known children who were much more conscious of their psychic being at the age of five than at fourteen, and at fourteen than at twenty-five; and above all, from the moment they go to school where they undergo that kind of intensive mental training which draws their attention to the intellectual part of their being, they lose almost always and almost completely this contact with their psychic being.
If only you were an experienced observer, if you could tell what goes on in a person, simply by looking into his eyes!… It is said the eyes are the mirror of the soul; that is a popular way of speaking but if the eyes do not express to you the psychic, it is because it is very far behind, veiled by many things. Look carefully, then, into the eyes of little children, and you will see a kind of light — some describe it as frank — but so true, so true, which looks at the world with wonder. Well, this sense of wonder, it is the wonder of the psychic which sees the truth but does not understand much about the world, for it is too far from it. Children have this but as they learn more, become more intelligent, more educated, this is effaced, and you see all sorts of things in their eyes: thoughts, desires, passions, wickedness — but this kind of little flame, so pure, is no longer there. And you may be sure it is the mind that has got in there, and the psychic has gone very far behind.
Even a child who does not have a sufficiently developed brain to understand, if you simply pass on to him a vibration of protection or affection or solicitude or consolation, you will see that he responds. But if you take a boy of fourteen, for example, who is at school, who has ordinary parents and has been ill-treated, his mind is very much in the forefront; there is something hard in him, the psychic being has gone behind. Such boys do not respond to the vibration. One would say they are made of wood or plaster.
If the inner truth, the divine presence in the psychic is so conscious in the child, it could no longer he said that a child is a little animal, could it?
Why not? In animals there is sometimes a very intense psychic truth. Naturally, I believe that the psychic being is a little more formed, a little more conscious in a child than in an animal. But I have experimented with animals, just to know; well, I assure you that in human beings I have rarely come across some of the virtues which I have seen in animals, very simple, unpretentious virtues. As in cats, for example: I have studied cats a lot; if one knows them well they are marvellous creatures. I have known mother-cats which have sacrificed themselves entirely for their babies — people speak of maternal love with such admiration, as though it were purely a human privilege, but I have seen this love manifested by mother-cats to a degree far surpassing ordinary humanity. I have seen a mother-cat which would never touch her food until her babies had taken all they needed. I have seen another cat which stayed eight days beside her kittens, without satisfying any of her needs because she was afraid to leave them alone; and a cat which repeated more than fifty times the same movement to teach her young one how to jump from a wall on to a window, and I may add, with a care, an intelligence, a skill which many uneducated women do not have. And why is it thus? — because there was no mental intervention. It was altogether spontaneous instinct. But what is instinct? — it is the presence of the Divine in the genus of the species, and that, that is the psychic of animals; a collective, not an individual psychic.
I have seen in animals all the reactions, emotional, affective, sentimental, all the feelings of which men are so proud. The only difference is that animals cannot speak of them and write about them, so we consider them inferior beings because they cannot flood us with books on what they have felt.
When I was a child if I did something bad immediately I felt uneasy and I would decide never to do that again. Then my parents also used to tell me never again to do it. Why ? because I had myself decided not to do it any more?
A child should never be scolded. I am accused of speaking ill of parents! but I have seen them at work, you see, and I know that ninety per cent of parents snub a child who comes spontaneously to confess a mistake: “You are very naughty. Go away, I am busy” — instead of listening to the child with patience and explaining to him where his fault lies, how he ought to have acted. And the child, who had come with good intentions, goes away quite hurt, with the feeling: “Why am I treated thus?” Then the child sees his parents are not perfect — which is obviously true of them today — he sees that they are wrong and says to himself: “Why does he scold me, he is like me!”
8 January 1951
Children are not as “concretised”, materialised in their physical consciousness as older people — as one grows up, it is as though one is coagulated and becomes more and more gross in one’s consciousness unless through a willed action one develops otherwise. For instance, the majority of children find it very difficult to distinguish their imagination, their dreams, what they see inside themselves from outer things. The world is not as limited as when one is older and more precise. And they are extremely sensitive within; they are much closer to their psychic being than when they are grown up, and much more sensitive to the forces which, later, will become invisible to them — but at this moment are not. It is not unusual for children to have some sort of fits of fear or even of joy in their sleep, from dreams. Children are afraid of all sorts of things which for older people don’t exist any more. Their vision is not solely material. They have a kind of perception, more or less exact and precise, of the play of the forces behind. So, being in that state they are influenced by forces which otherwise have no hold over people who are shut up in themselves and more gross. And these forces — the forces of destruction, for example, or forces of cruelty, forces of wickedness, of ill-will — all, all these things are in the atmosphere. When one is more conscious and more well-formed within, one can see them as outside oneself and deny them any expression. But when one is very young and lives in a half-dream, these things can exercise much influence and make children do things which in their normal state they would not do. I believe it is due to that above all.
There is also the phenomenon of unconsciousness. Very often a child does harm without even being aware that it is doing harm; they are unconscious, they are shut up in their movement, and they are not aware of the effect of what they do. That happens very often.
That means that if a child is rightly educated, and if one appeals to his best feelings and explains to him that to do things in such and such a way is harmful to others (and one can make this very tangible for them with a little demonstration), they stop doing harm, very often.
It is above all a question of education. These half-conscious movements of cruelty — it is very rare for parents not to have them; well, that is enough to set its impression upon a child’s consciousness. There are some — but that is a very small number — who have an adverse formation inside them. These are irretrievably wicked children. But they are very rare.
30 December 1953
Learning to Know Oneself
Essentially there is but one single true reason for living: it is to know oneself. We are here to learn — to learn what we are, why we are here, and what we have to do. And if we don’t know that, our life is altogether empty — for ourselves and for others.
And so, generally, it is better to begin early, for there is much to learn. If one wants to learn about life as it is, the world as it is, and then really know the why and the how of life, one can begin when very young, from the time one is very, very tiny — before the age of five. And then, when one is a hundred, he will still be able to learn. So it is interesting. And all the time one can have surprises, always learn something one didn’t know, meet with an experience one did not have before, find something one was ignorant of. It is surely very interesting. And the more one knows, the more aware does one become that one has everything to learn. Truly, I could say that only fools believe they know.
3 February 1954
I think it was just today or perhaps yesterday, I was pleading for the right of everyone to remain in ignorance if it pleases him — I am not speaking of ignorance from the spiritual point, of view, the world of Ignorance in which we live, I am not speaking of that. I am speaking of ignorance according to the classical ideas of education. Well, I say that if there are people who don’t want to learn and don’t like to learn, they have the right not to learn.
The only thing it is our duty to tell them is this, “Now, you are of an age when your brain is in course of preparation. It is being formed. Each new thing you study makes one more little convolution in your brain. The more you study, the more you think, the more you reflect, the more you work, the more complex and complete does your brain become in its tiny convolutions. And as you are young, it is best done at this time. That is why it is common human practice to choose youth as the period of learning, for it is infinitely easier.” And it is obvious that until the child becomes at least a little conscious of itself, it must be subjected to a certain rule, for it has not yet the capacity of choosing for itself.
That age is very variable; it depends on people, depends on each individual. But still, it is understood that in the seven-year period between the age of seven and fourteen, one begins to reach the age of reason. If one is helped, one can become a reasoning being between seven and fourteen.
Before seven there are geniuses — there are always geniuses, everywhere — but as a general rule the child is not conscious of itself and doesn’t know why or how to do things. That is the time to cultivate its attention, teach it to concentrate on what it does, give it a small basis sufficient for it not to be entirely like a little animal, but to belong to the human race through an elementary intellectual development.
After that, there is a period of seven years during which it must be taught to choose — to choose what it wants to be. If it chooses to have a rich, complex, well-developed brain, powerful in its functioning, well, it must be taught to work; for it is by work, by reflection, study, analysis and so on that the brain is formed. At fourteen you are ready — or ought to be ready — to know what you want to be.
And so I say: if at about that age some children declare categorically, “Intellectual growth does not interest me at all, I don’t want to learn, I want to remain ignorant in the ordinary way of ignorance”, I don’t see by what right one could impose studies on them nor why it should be necessary to standardise them.
There are those who are at the bottom and others who are at another level. There are people who may have very remarkable capacities and yet have no taste for intellectual growth. One may warn them that if they don’t work, don’t study, when they are grown up, they will perhaps feel embarrassed in front of others. But if that does not matter to them and they want to live a non-intellectual life, I believe one has no right to compel them. That is my constant quarrel with the teachers of the [Ashram] school! They come and tell me: “If they don’t work, when they are grown up they will be stupid and ignorant.” I say: “But if it pleases them to be stupid and ignorant, what right have you to interfere?”
One can’t make knowledge and intelligence compulsory. That’s all.
Now, if you believe that by abstaining from all effort and all study, you will become geniuses, and supramental geniuses at that, don’t have any illusions, it won’t happen to you. For even if you touch a higher light, through an inner aspiration or by a divine grace, you will have nothing in there, in your brain, to be able to express it. So it will remain quite nebulous and won’t in any way change your outer life. But if it pleases you to be like this, nobody has the right to compel you to be otherwise. You must wait till you are sufficiently conscious to be able to choose.
Of course, there are people who at fourteen are yet like children of five. But these — there’s little hope for them. Especially those who have lived here.
Here’s something then which already changes your outlook on education completely.
Essentially, the only thing you should do assiduously is to teach them to know themselves and choose their own destiny, the path they will follow; to teach them to look at themselves, understand themselves and to will what they want to be. That is infinitely more important than teaching them what happened on earth in former times, or even how the earth is built, or even… indeed, all sorts of things which are quite a necessary grounding if you want to live the ordinary life in the world, for if you don’t know them, anyone will immediately put you down intellectually: “Oh, he is an idiot, he knows nothing.”
But still, at any age, if you are studious and have the will to do it, you can also take up books and work; you don’t need to go to school for that. There are enough books in the world to teach you things. There are even many more books than necessary.[…]
But what is very important is to know what you want. And for this a minimum of freedom is necessary. You must not be under a compulsion or an obligation. You must be able to do things whole-heartedly. If you are lazy, well, you will know what it means to be lazy…. You know, in life idlers are obliged to work ten times more than others, for what they do they do badly, so they are obliged to do it again. But these are things one must learn by experience. They can’t be instilled into you.
The mind, if not controlled, is something wavering and imprecise. If one doesn’t have the habit of concentrating it upon something, it goes on wandering all the time. It goes on without a stop anywhere and wanders into a world of vagueness. And then, when one wants to fix one’s attention, it hurts! There is a little effort there, like this: “Oh! how tiring it is, it hurts!” So one does not do it. And one lives in a kind of cloud. And your head is like a cloud; it’s like that, most brains are like clouds: there is no precision, no exactitude, no clarity, it is hazy — vague and hazy. You have impressions rather than a knowledge of things. You live in an approximation, and you can keep within you all sorts of contradictory ideas made up mostly of impressions, sensations, feelings, emotions — all sorts of things like that which have very little to do with thought and… which are just vague ramblings.
But if you want to succeed in having a precise, concrete, clear, definite thought on a certain subject, you must make an effort, gather yourself together, hold yourself firm, concentrate. And the first time you do it, it literally hurts, it is tiring! But if you don’t make a habit of it, all your life you will be living in a state of irresolution. And when it comes to practical things, when you are faced with — for, in spite of everything, one is always faced with — a number of problems to solve, of a very practical kind, well, instead of being able to take up the elements of the problem, to put them all face to face, look at the question from every side, and rising above and seeing the solution, instead of that you will be tossed about in the swirls of something grey and uncertain, and it will be like so many spiders running around in your head — but you won’t succeed in catching the thing.
I am speaking of the simplest of problems, you know; I am not speaking of deciding the fate of the world or humanity, or even of a country — nothing of the kind. I am speaking of the problems of your daily life, of every day. They become something quite woolly.
Well, it is to avoid this that you are told, when your brain is in course of being formed, “Instead of letting it be shaped by such habits and qualities, try to give it a little exactitude, precision, capacity of concentration, of choosing, deciding, putting things in order, try to use your reason.”
Of course, it is well understood that reason is not the supreme capacity of man and must be surpassed, but it is quite obvious that if you don’t have it, you will live an altogether incoherent life, you won’t even know how to behave rationally. The least thing will upset you completely and you won’t even know why, and still less how to remedy it. While someone who has established within himself a state of active, clear reasoning, can face attacks of all kinds, emotional attacks or any trials whatever; for life is entirely made up of these things — unpleasantness, vexations — which are small but proportionate to the one who feels them, and so naturally felt by him as very big because they are proportionate to him. Well, reason can stand back a little, look at all that, smile and say, “Oh! no, one must not make a fuss over such a small thing.”
If you do not have reason, you will be like a cork on a stormy sea. I don’t know if the cork suffers from its condition, but it does not seem to me a very happy one.
Now, after having said all this — and it’s not just once I have told you this but several times I think, and I am ready to tell it to you again as many times as you like — after having said this, I believe in leaving you entirely free to choose whether you want to be the cork on the stormy sea or whether you want to have a clear, precise perception and a sufficient knowledge of things to be able to walk to — well, simply to where you want to go.
For there is a clarity that’s indispensable in order to be able even to follow the path one has chosen.
I am not at all keen on your becoming scholars, far from it! For then one falls into the other extreme: one fills one’s head with so many things that there is no longer any room for the higher light; but there is a minimum that is indispensable for not… well, for not being the cork.
Mother, some say that our general inadequacy in studies comes from the fact that too much stress is laid on games, physical education. Is this true?
Who said that? People who don’t like physical education? Stiff old teachers who can’t do exercises any longer? These? — I am not asking for names!
Well, I don’t think so.
You remember the first article Sri Aurobindo wrote in the Bulletin? He answers these people quite categorically.
I don’t think it is that. I am quite sure it is not that, I believe, rather — and I put all the blame on myself — that you have been given a fantastic freedom, my children; oh! I don’t think there is any other place in the world where children are so free. And, indeed, it is very difficult to know how to make use of a freedom like that.
However, it was worthwhile trying the experiment. You don’t appreciate it because you don’t know how it is when it is not like that; it seems quite natural to you. But it is very difficult to know how to organise one’s own freedom oneself. Still, if you were to succeed in doing that, in giving yourself your own discipline — and for higher reasons, not in order to pass exams, to make a career, please your teachers, win many prizes, or all the ordinary reasons children have: in order not to be scolded, not to be punished, for all that; we leave out all those reasons — if you manage to impose a discipline upon yourself — each one his own, there is no need to follow someone else’s — a discipline simply because you want to progress and draw the best out of yourself, then… Oh! you will be far superior to those who follow the ordinary school disciplines. That is what I wanted to try. Mind you, I don’t say I have failed; I still have great hope that you will know how to profit by this unique opportunity. But all the same, there is something you must find out; it is the necessity of an inner discipline. Without discipline you won’t be able to get anywhere, without discipline you can’t even live the normal life of a normal man. But instead of having the conventional discipline of ordinary societies or ordinary institutions, I would have liked and I still want you to have the discipline you set yourselves, for the love of perfection, your own perfection, the perfection of your being.
But without that… Note that if one didn’t discipline the body, one would not even be able to stand on two legs, one would continue like a child on all fours. You could do nothing. You are obliged to discipline yourself; you could not live in society, you could not live at all, except all alone in the forest; and even then, I don’t quite know. It is absolutely indispensable, I have told you this I don’t know how often. And because I have a very marked aversion for conventional disciplines, social and others, it does not mean that you must abstain from all discipline. I would like everyone to find his own, in the sincerity of his inner aspiration and the will to realise himself.
And so, the aim of all those who know, whether they are teachers, instructors or any others, the very purpose of those who know, is to inform you, to help you. When you are in a situation which seems difficult to you, you put your problem and, from their personal experience, they can tell you, “No, it is like this or it is like that, and you must do this, you must try that.” So, instead of forcing you to absorb theories, principles and so-called laws, and a more or less abstract knowledge, they would be there to give you information about things, from the most material to the most spiritual, each one within his own province and according to his capacity.
It is quite obvious that if you are thrown into the world without the least technical knowledge, you may do the most dangerous things. Take a child who knows nothing, the first thing he will do if he has any matches, for instance, is to bum himself. So, in that field, from the purely material point of view, it is good that there are people who know and who can inform you; for otherwise, if each one had to learn from his own experience, he would spend several lives learning the most indispensable things. That is the usefulness, the true usefulness of teachers and instructors. They have learnt more or less by practice or through a special study, and they can teach you those things it is indispensable to know. That makes you save time, a lot of time. But that is their only usefulness: to be able to answer questions. And, in fact, you should have a brain which is lively enough to ask questions. I don’t know, but you never have anything to ask me or it is so seldom.
13 June 1956
A Child’s Dreams
When one is very young and as I say “well-born”, that is, born with a conscious psychic being within, there is always, in the dreams of the child, a kind of aspiration, which for its child’s consciousness is a sort of ambition, for something which would be beauty without ugliness, justice without injustice, goodness without limits, and a conscious, constant success, a perpetual miracle. One dreams of miracles when one is young, one wants all wickedness to disappear, everything to be always luminous, beautiful, happy, one likes stories which end happily. This is what one should rely on. When the body feels its miseries, its limitations, one must establish this dream in it — of a strength which would have no limit, a beauty which would have no ugliness, and of marvellous capacities: one dreams of being able to rise into the air, of being wherever it is necessary to be, of setting things right when they go wrong, of healing the sick; indeed, one has all sorts of dreams when one is very young…. Usually parents or teachers pass their time throwing cold water on it, telling you, “Oh! it’s a dream, it is not a reality.” They should do the very opposite! Children should be taught, “Yes, this is what you must try to realise and not only is it possible but it is certain if you come in contact with the part in you which is capable of doing this thing. This is what should guide your life, organise it, make you develop in the direction of the true reality which the ordinary world calls illusion.”
This is what it should be, instead of making children ordinary, with that dull, vulgar common sense which becomes an inveterate habit and, when something is going well, immediately brings up in the being the idea: “Oh, that won’t last!”, when somebody is kind, the impression, “Oh, he will change!”, when one is capable of doing something, “Oh, tomorrow I won’t be able to do it so well.” This is like an acid, a destructive acid in the being, which takes away hope, certitude, confidence in future possibilities.
When a child is full of enthusiasm, never throw cold water on it, never tell him, “You know, life is not like that!” You should always encourage him, tell him, “Yes, at present things are not always like that, they seem ugly, but behind this there is a beauty that is trying to realise itself. This is what you should love and draw towards you, this is what you should make the object of your dreams, of your ambitions.”
And if you do this when you are very small, you have much less difficulty than if later on you have to undo, undo all the bad effects of a bad education, undo that kind of dull and vulgar common sense which means that you expect nothing good from life, which makes it insipid, boring, and contradicts all the hopes, all the so-called illusions of beauty. On the contrary, you must tell a child — or yourself if you are no longer quite a baby — “Everything in me that seems unreal, impossible, illusory, that is what is true, that is what I must cultivate.” When you have these aspirations: “Oh, not to be always limited by some incapacity, all the time held back by some bad will!”, you must cultivate within you this certitude that that is what is essentially true and that is what must be realised.
Then faith awakens in the cells of the body. And you will see that you find a response in your body itself. The body itself will feel that if its inner will helps, fortifies, directs, leads, well, all its limitations will gradually disappear.
And so, when the first experience comes, which sometimes begins when one is very young, the first contact with the inner joy, the inner beauty, the inner light, the first contact with that, which suddenly makes you feel, “Oh! that is what I want,” you must cultivate it, never forget it, hold it constantly before you, tell yourself, “I have felt it once, so I can feel it again. This has been real for me, even for the space of a second, and that is what I am going to revive in myself”…. And encourage the body to seek it — to seek it, with the confidence that it carries that possibility within itself and that if it calls for it, it will come back, it will be realised again.
This is what should be done when one is young. This is what should be done every time one has the opportunity to recollect oneself, commune with oneself, seek oneself.
[…] When one is normal, that is to say, unspoilt by bad teaching and bad example, when one is born and lives in a healthy and relatively balanced and normal environment, the body, spontaneously, without any need for one to intervene mentally or even vitally, has the certitude that even if something goes wrong it will be cured. The body carries within itself the certitude of cure, the certitude that the illness or disorder is sure to disappear. It is only through the false education from the environment that gradually the body is taught that there are incurable diseases, irreparable accidents, and that it can grow old, and all these stories which destroy its faith and trust. But normally, the body of a normal child — the body, I am not speaking of the thought — the body itself feels when something goes wrong that it will certainly be all right again. And if it is not like that, this means that it has already been perverted. It seems normal for it to be in good health, it seems quite abnormal to it if something goes wrong and it falls ill; and in its instinct, its spontaneous instinct, it is sure that everything will be all right. It is only the perversion of thought which destroys this: as one grows up the thought becomes more and more distorted, there is the whole collective suggestion, and so, little by little, the body loses its trust in itself, and naturally, losing its self- confidence, it also loses the spontaneous capacity of restoring its equilibrium when this has been disturbed.
But if when very young, from your earliest childhood, you have been taught all sorts of disappointing, depressing things — things that cause decomposition, I could say, disintegration — then this poor body does its best but it has been perverted, put out of order, and no longer has the sense of its inner strength, its inner force, its power to react.
If one takes care not to pervert it, the body carries within itself the certitude of victory. It is only the wrong use we make of thought and its influence on the body which robs it of this certitude of victory. So, the first thing to do is to cultivate this certitude instead of destroying it; and when it is there, no effort is needed to aspire, but simply a flowering, an unfolding of that inner certitude of victory.
The body carries within itself the sense of its divinity. There. This is what you must try to find again in yourself if you have lost it.
When a child tells you a beautiful dream in which he had many powers and all things were very beautiful, be very careful never to tell him, “Oh! life is not like that”, for you are doing something wrong. You must on the contrary tell him, “Life ought to be like that, and it will be like that!”
31 July 1957
There are children who… 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, you will 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.
18 April 1956
- An article on the value of physical education.