Sunday, June 22, 2014

Photographs of André Morisset, the Mother’s Son

Dear Friends,
André Morisset (23.8.1898—29.3.1982) was the Mother’s only son. His father Henri Morisset (6.4.1870—15.11.1956) was a noted French artist. Having received his early education at Lycee Chaptal School, André joined the army in October 1916 as an artillery officer and participated in the First World War. He received, as a reward for his bravery and contribution, several titles of honour which included the Cross of the War 1914-1918 (which he received just after the War), the Cross of the Voluntary Fighters and Chevalier of the Legion of Honour (these were received after 1935). In December 1919, he joined École Polytechnique and obtained the title of Ancien éléve de l’ecole polytechnique in August 1921, after which he joined Le Carbone-Lorraine. He was the director of a factory making batteries and other electrical materials for Le Carbone-Lorraine from 1926 to 1939. Later he joined the Industrial Company of Battery Cells and became the honorary President of the company. He was also associated with several foreign and international organizations and established himself very well in the elite society of Paris. On 10 September 1923, he married Wanda and was blessed with two daughters Janine (born on 7 November 1924) and Francoise (19.6.1931—15.3.2008) who was better known as Pournaprema in Sri Aurobindo Ashram. He visited Sri Aurobindo Ashram for the first time in 1949 and met the Mother after a gap of thirty-three years. In 1956, André established Sri Aurobindo Study Centre; this organization sent teaching materials, class textbooks and other objects to the Ashram School. In that very year, he established the Franco-Indian Union Association with the view of developing commercial, industrial and technological exchanges between France and India. As the Mother wanted India and France to collaborate with each other and show the rest of the world what they were capable of achieving, André worked to realize her dreams. After the demise of Pavitra in 1969, André became the de facto Director of Sri Aurobindo International Centre of Education and the Mother gave all Her directions through him. When Auroville was established in 1968, he became a channel of communication between Auroville and the Mother.
A set of photographs of André Morisset has been published in the online forum of Overman Foundation.
With warm regards,
Anurag Banerjee
Overman Foundation.
André Morisset with the Mother


André Morisset with Champaklal


 André Morisset seated on the Mother’s right at the Playground


André Morisset with Prime Minister Indira Gandhi, Udar

Pinto, Kireet Joshi and Sisir Kumar Mitra at Sri

Aurobindo International Centre of Education on 12

December 1972


The Mother with André Morisset and Pavitra

Courtesy and Link:


Autograph of André Morisset 

Tuesday, June 10, 2014

Dalai Lama's Visit to the Mother of Sri Aurobindo Ashram


(On January 18,1973, the Mother of Sri Aurobindo Ashram, Pondicherry, had received the Dalai Lama. It should be noted that the Mother had long ago admitted a number of Tibetan refugees in the Ashram and Auroville.)

(Account of the Dalai Lama's visit. The Dalai Lama's questions
were put to Mother by Kireet Joshi, the Registrar of the Centre
Education, who in turn conveyed Mother's answers back to 
the Dalai Lama.)
(original English)

Dalai Lama: It is my dream to have the perfect economic development of Tibet, the perfect organization, the efficiency  that we find in Communism, but all this based upon, founded  upon the Buddhistic qualities of Compassion and Love, so that  the people in power do not degenerate into corruption. What is  Mother's view of this dream, and whether such a thing will be  realized in Tibet?

Mother: It is not a dream. It will naturally be. But the time it will take, I do not know. This is something like what Sri Aurobindo has said about the Supramental. Truth, Love, Compassion will give a basis to the new creation. It is not birth but the value of men that should give the right to authority. If the teaching of Sri Aurobindo can spread over the world, and if there is the full manifestation of the Supramental, then the Supramental will be the power of the liberation of Tibet.
It is bound to come, it will come; but if it goes as it is going now, it will take hundreds of years. But if the Supramental is manifested, it may come quick. Quick does not mean ten or twenty years - that would be almost miraculous.
Kireet Joshi: But the Supramental is now working very powerfully.
Mother: It is, it is working. It will be manifested with enough power when the right people have the authority.
For the moment, it seems that the opposition, the falsehood attacks with full power before dying. Never, never have men lied as much as they are doing now. It seems the old habit comes spontaneously. But it must be broken.
We are at a very ... what we could call an unpleasant moment of the history of the earth. It is interesting because the action is very powerful, but I can't call it pleasant.
But I have told you that already; I wrote it. [Message of November 26, 1972: "Before dying, falsehood rises in full swing. Still people understand only the lesson of catastrophe. Will it have to come before they open their eyes to the truth? I ask an effort from all so that it has not to be. It is only the Truth that can save us; truth in words, truth in action, truth in will, truth in feelings. It is a choice between serving the Truth or being destroyed." ]
Kireet Joshi: Yes, Mother. The Mother has given the message.
Dalai Lama: As for myself, I have no desire to continue in  power in the Government. For I feel that the Government  involves so much of conflicts of parties, and the necessity of  taking sides with one party against the other....
Mother: One can govern without taking sides. That is the mistake of all the governments; they reduce their capacity tremendously.
But beyond the mind, there is a higher and deeper consciousness - they would find a Consciousness in which one can make use of all the capacities. It is a question of the consciousness being broad enough, so that each capacity can be put in its place in order to make a general harmony.
Dalai Lama: There is good will, there is sincerity among people all over the world, but the number of such people is not large. Will they be able to have an effect to change the conditions of the world?
Mother: It is bound to change; it is bound to change. Only, if the people are sincere it will shorten the time; it will go faster if the people are sincere. The first and indispensable step is to stop all falsehood. Falsehood is all that contradicts in us the Presence of the Divine.

(Mother's Agenda, Vol. 13, pp. 352-354)


Dalai Lama at the Ashram

Dalai Lama at the Sri Aurobindo International Centre of Education, Pondicherry
Dalai Lama in Auroville-1973

His Holiness the Dalai Lama during his first visit to Auroville in 1973 ( Dalai Lama to Bless Tibet Pavilion in Auroville The Dalai Lama, who is the Patron of the Pavilion, will inaugurate and bless the just-completed structure of the ‘Pavilion of Tibetan Culture’. In the afternoon, the Dalai Lama will address a gathering of Auroville members on ‘Human Unity and Universal Responsibility'. His Holiness the Dalai Lama first visited Pondicherry and Auroville in 1973.

Kalachakra Mandala    Pavilion of Tibetan Auroville

Auroville is a universal town where men and women of all countries can live in peace and progressive harmony above all creeds, all politics and all nationalities. The purpose of Auroville is to realize human unity.
*                               *                              *
January 20, 1973

Mother: Anything to say?
I'd be curious to know what you felt with the Dalai Lama?
Mother: A truly benevolent man. Buddhist benevolence, you know, and he practices it marvelously.

He seems to have no ... no selfishness in him (there's no word for it in French). I mean, a constant concern to do the right thing.


Very active [mentally] - there wasn't much of a deeper contact. That's all.
He was happy with his visit, I was told. Did you hear that too?
Yes, I heard he was happy.
Mother: Didn't you see him?
No, Mother, no. [Satprem had no fondness for crowds, and that day the entire Ashram had thronged the place. The Dalai Lama had expressed the wish to see Mother alone, but the Ashram's dignitaries were literally glued to him and stayed in Mother's room throughout the meeting. It was hard to have any "deeper contact" under those circumstances. ]
He is a young man....
Though I had seen him in a "dream" a few months ago.
Mother: Ah?
Yes, we met. Why, I have no idea.

Mother: Very benevolent - he's very benevolent.
I was told something (I don't know if it's true), he is reported to have said, "Sri Aurobindo and the Mother are the most important personalities in the world today" - I don't know if it's true.
He seems to have been pleased with his visit. He was very happy to see the school and the children.
But on the plane where I live ... he doesn't seem to be very conscious THERE.... I don't know. I don't know, but in any case he has a very light presence, very light - he doesn't impose himself at all.
I sensed a very strong man - very strong. And harmoniously strong; his right arm was bare, you know, it gave the feeling of a strong and quiet force. But ... I didn't have much of a deeper contact.... I can't say.
That's all.
What about Tibet, did you see anything - do you see anything for that country?
Mother: I told him Tibet would become independent again. He asked me when. I said, "I don't know." [Mother replied, "All depends on the world's receptivity to the supramental consciousness."]

Sri Aurobindo's idea was an independent Tibet within a sort of great federation with India. But when will that happen? I don't know.
Tibet was locked in a lower form of Tantrism; the Chinese probably came to free them from their imprisonment ...
Mother: Yes.
... in that lower Tantrism. When that cleansing is over (with much damage, unfortunately), maybe they'll be free again?
(Mother nods her head)

Mother: He gave me this (Mother shows a Tibetan Buddha in brass). It's a Buddha. Is there something written there [under the statue]?
Yes, Mother, there are some inscriptions.

Mother: I think it's Tibetan.
Very nice.
Yes, it has a good face.

Mother: You didn't see him?
No, Mother, I only saw pictures of him. Something akin
 to Pavitra, was my impression.
Mother: Oh, really!
Yes, in the same "line," if you will.

 (Mother's Agenda, Vol. 13, pp. 350-352)

*                          *                              *

14th Dalai lama (Lhamo Thondup)
From Birth to Exile

His Holiness the Dalai Lama was born on 6 July 1935, and named Lhamo Thondup, to a poor family in the small village of Taktser in the province of Amdo. The name, Lhamo Thondup, literally means Wish-Fulfilling Goddess. Taktser (Roaring Tiger) was a small and poor settlement that stood on a hill overlooking a broad valley. Its pastures had not been settled or farmed for long, only grazed by nomads. The reason for this was the unpredictability of the weather in that area, His Holiness writes in his autobiography Freedom in Exile. During my early childhood, my family was one of twenty or so making a precarious living from the land there.

His Holiness' parents were small farmers who mostly grew barley, buckwheat and potatoes. His father was a man of medium height with a very quick temper. I remember pulling at his moustache once and being hit hard for my trouble, recalls His Holiness. Yet he was a kind man too and he never bore grudges. His Holiness recalls his mother as undoubtedly one of the kindest people I have ever known. She had a total of sixteen children, of whom seven lived.

His Holiness had two sisters and four brothers who survived their infancy. Tsering Dolma, the eldest child, was eighteen years older than His Holiness. At the time of my birth she helped my mother run the house and acted as my midwife. When she delivered me, she noticed that one of my eyes was not properly open. Without hesitation she put her thumb on the reluctant lid and forced it wide fortunately without any ill effect, His Holiness writes. His Holiness' three elder brothers were Thupten Jigme Norbu - the eldest, who was recognised as the reincarnation of a high lama, Taktser Rinpoche - Gyalo Thondup and Lobsang Samten. The youngest brother, Tenzin Cheogyal was also recognised as the reincarnation of another high lama, Ngari Rinpoche.

Of course, no one had any idea that I might be anything other than an ordinary baby. It was almost unthinkable that more than one tulku (reincarnation) could be born into the same family and certainly my parents had no idea that I would be proclaimed Dalai Lama, His Holiness writes. Though the remarkable recovery made by His Holiness' father from his critical illness at the time of His Holiness' birth was auspicious, it was not taken to be of great significance. I myself likewise had no particular intimation of what lay ahead. My earliest memories are very ordinary. His Holiness recollects his earliest memory, among others, of observing a group of children fighting and running to join in with the weaker side.

One thing that I remember enjoying particularly as a very young boy was going into the chicken coop to collect the eggs with my mother and then staying behind. I liked to sit in the hens' nest and make clucking noises. Another favourite occupation of mine as an infant was to pack things in a bag as if I was about to go on a long journey. I'm going to Lhasa, I'm going to Lhasa, I would say. This, coupled with my insistence that I be allowed always to sit at the head of the table, was later said to be an indication that I must have known that I was destined for greater things.

His Holiness is held to be the reincarnation of each of the previous thirteen Dalai Lamas of Tibet (the first having been born in 1391 AD), who are in turn considered to be manifestations of Avalokiteshvara, or Chenrezig, Bodhisattva of Compassion, holder of the White Lotus. Thus His Holiness is also believed to be a manifestation of Chenrezig, in fact the seventy-fourth in a lineage that can be traced back to a Brahmin boy who lived in the time of Buddha Shakyamuni. I am often asked whether I truly believe this. The answer is not simple to give. But as a fifty-six year old, when I consider my experience during this present life, and given my Buddhist beliefs, I have no difficulty accepting that I am spiritually connected both to the thirteen previous Dalai Lamas, to Chenrezig and to the Buddha himself.

Discovery as Dalai Lama

When Lhamo Thondup was barely three years old, a search party that had been sent out by the Tibetan government to find the new incarnation of the Dalai Lama arrived at Kumbum monastery. It had been led there by a number of signs. One of these concerned the embalmed body of his predecessor, Thupten Gyatso, the Thirteenth Dalai Lama, who had died aged fifty-seven in 1933. During its period of sitting in state, the head was discovered to have turned from facing south to northeast. Shortly after that the Regent, himself a senior lama, had a vision. Looking into the waters of the sacred lake, Lhamo Lhatso, in southern Tibet, he clearly saw the Tibetan letters Ah, Ka and Ma float into view. These were followed by the image of a three-storied monastery with a turquoise and gold roof and a path running from it to a hill. Finally, he saw a small house with strangely shaped guttering. He was sure that the letter Ah referred to Amdo, the northeastern province, so it was there that the search party was sent.

By the time they reached Kumbum, the members of the search party felt that they were on the right track. It seemed likely that if the letter Ah referred to Amdo, then Ka must indicate the monastery at Kumbum, which was indeed three-storied and turquoise-roofed. They now only needed to locate a hill and a house with peculiar guttering. So they began to search the neighbouring villages. When they saw the gnarled branches of juniper wood on the roof of the His Holiness' parent's house, they were certain that the new Dalai Lama would not be far away. Nevertheless, rather than reveal the purpose of their visit, the group asked only to stay the night. The leader of the party, Kewtsang Rinpoche, then pretended to be a servant and spent much of the evening observing and playing with the youngest child in the house.

The child recognised him and called out 'Sera lama, Sera lama'. Sera was Kewtsang Rinpoche's monastery. The next day they left only to return a few days later as a formal deputation. This time they brought with them a number of things that had belonged to the Thirteenth Dalai Lama, together with several similar items that did not. In every case, the infant correctly identified those belonging to the Thirteenth Dalai Lama saying, It's mine. It's mine. This more or less convinced the search party that they had found the new incarnation. It was not long before the boy from Taktser was acknowledged to be the new Dalai Lama. The boy Lhamo Thondup was first taken to Kumbum monastery. There now began a somewhat unhappy period of my life, His Holiness was to write later, reflecting on his separation from his parents and the unfamiliar surroundings. However, there were two consolations to life at the monastery. First, His Holiness' immediate elder brother Lobsang Samten was already there. The second consolation was the fact that his teacher was a very kind old monk, who often held his young disciple inside his gown.

Lhamo Thondup was eventually to be reunited with his parents and together they were to journey to Lhasa. This did not come about for some eighteen months, however, because Ma Bufeng, the local Chinese Muslim warlord, refused to let the boy-incarnate be taken to Lhasa without payment of a large ransom. It was not until the summer of 1939 that he left for the capital, Lhasa, in a large party consisting of his parents, his brother Lobsang Samten, members of the search party and other pilgrims.

The journey to Lhasa took three months. I remember very little detail apart from a great sense of wonder at everything I saw: the vast herds of drong (wild yaks) ranging across the plains, the smaller groups of kyang (wild asses) and occasionally a shimmer of gowa and nawa, small deer which were so light and fast they might have been ghosts. I also loved the huge flocks of hooting geese we saw from time to time.

Lhamo Thondup's party was received by a group of senior government officials and escorted to Doeguthang plain, two miles outside the gates of the capital. The next day, a ceremony was held in which Lhamo Thondup was conferred the spiritual leadership of his people. Following this, he was taken off with Lobsang Samten to the Norbulingka, the summer palace of His Holiness, which lay just to the west of Lhasa.

During the winter of 1940, Lhamo Thondup was taken to the Potala Palace, where he was officially installed as the spiritual leader of Tibet. Soon after, the newly recognised Dalai Lama was taken to Jokhang temple where His Holiness was inducted as a novice monk in a ceremony known as taphue, meaning cutting of the hair. From now on, I was to be shaven-headed and attired in maroon monk's robes. In accordance with ancient custom, His Holiness forfeited his name Lhamo Thondup and assumed his new name, Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso.

His Holiness then began to receive his primary education. The curriculum - same as that for all monks pursuing a doctorate in Buddhist studies - included logic, Tibetan art and culture, Sanskrit, medicine and Buddhist philosophy. The last and the most important (and most difficult) was subdivided into further five categories: Prajnaparamita, the perfection of wisdom; Madhyamika, the philosophy of the Middle Way; Vinaya, the canon of monastic discipline; Abidharma, metaphysics; and Pramana, logic and epistemology.

Dalai Lama in His Youth

On the day before the opera festival in the summer of 1950, His Holiness was just coming out of the bathroom at the Norbulingka when he felt the earth beneath begin to move. As the scale of this natural phenomenon began to sink in, people naturally began to say that this was more than a simple earthquake: it was an omen.

Two days later, Regent Tathag received a telegram from the Governor of Kham, based in Chamdo, reporting a raid on a Tibetan post by Chinese soldiers. Already the previous autumn there had been cross-border incursions by Chinese Communists, who stated their intention of liberating Tibet from the hands of imperialist aggressors. It now looked as if the Chinese were making good their threat. If that were so, I was well aware that Tibet was in grave danger for our army mustered no more than 8,500 officers and men. It would be no match for the recently victorious People's Liberation Army (PLA).

Two months later, in October, news reached Lhasa that an army of 80,000 soldiers of the PLA had crossed the Drichu river east of Chamdo. So the axe had fallen. And soon, Lhasa must fall. As the winter drew on and the news got worse, people began to advocate that His Holiness be given his majority, his full temporal power. The Government consulted the Nechung Oracle, a very tense moment, who came over to where His Holiness was seated and laid a kata, a white offering scarf, on His Holiness's lap with the words 'Thu-la bap', His time has come. At the young age of fifteen, His Holiness was on 17 November 1950 officially enthroned as the temporal leader of Tibet in a ceremony held at the Norbulingka Palace.

At the beginning of November, about a fortnight before the day of His Holiness's investiture, his eldest brother arrived in Lhasa. As soon as I set eyes on him, I knew that he had suffered greatly. Because Amdo, the province where we were both born, and in which Kumbum is situated, lies so close to China, it had quickly fallen under control of the Communists. He himself was kept virtual prisoner in his monastery. At the same time, the Chinese endeavoured to indoctrinate him in the new Communist way of thinking and try to subvert him. They had a plan whereby they would set him free to go to Lhasa if he would undertake to persuade me to accept Chinese rule. If I resisted, he was to kill me. They would then reward him.

To mark the occasion of his ascension to power, His Holiness granted general amnesty whereby all the prisoners were set free. I was pleased to have this opportunity, although there were times that I regretted it. When I trained my telescope on the compound, it was empty save for a few dogs scavenging for scraps. It was as if something was missing from my life.

Shortly after the 15-year-old Dalai Lama found himself the undisputed leader of six million people facing the threat of a full-scale war, His Holiness appointed two new Prime Ministers. Lobsang Tashi became the monk Prime Minister and an experienced lay administrator, Lukhangwa, the lay Prime Minister.

That done, I decided in consultation with them and the Kashag to send delegations abroad to America, Great Britain and Nepal in the hope of persuading these countries to intervene on our behalf. Another was to go to China in the hope of negotiating a withdrawal. These missions left towards the end of the year. Shortly afterwards, with the Chinese consolidating their forces in the east, we decided that I should move to southern Tibet with the most senior members of the Government. That way, if the situation deteriorated, I could easily seek exile across the border with India. Meanwhile, Lobsang Tashi and Lunkhangwa were to remain in an acting capacity.

While His Holiness was in Dromo, which lay just inside the border with Sikkim, His Holiness received the news that while the delegation to China had reached its destination, each of the others had been turned back. So it was almost impossible to believe that the British Government was now agreeing that China had some claim to authority over Tibet. His Holiness was equally saddened by America's reluctance to help. I remember feeling great sorrow when I realised what this really meant: Tibet must expect to face the entire might of Communist China alone.

Frustrated by the indifference showed to Tibet's case by Great Britain and America, His Holiness, in his last bid to avoid a full-scale Chinese invasion, sent Ngabo Ngawang Jigme, governor of Kham, to Beijing to open a dialogue with the Chinese. The delegation hadn't been given the power to reach at any settlement, apart from its entrusted task of convincing the Chinese leadership against invading Tibet. However, one evening, as I sat alone A harsh, crackling voice announced that a Seventeen-Point 'Agreement' for the Peaceful Liberation of Tibet had that day (May 23, 1951) been signed by representatives of the Government of the People's Republic of China and what they called the Local Government of Tibet. As it turned out, the Chinese who even forged the Tibetan seal had forced the delegation headed by Ngabo into signing the agreement. The Chinese had in effect secured a major coup by winning Tibetan compliance, albeit at gunpoint, to their terms of returning Tibet to the fold of the motherland. His Holiness returned to Lhasa in the middle of August 1951

Countdown to Escape

The next nine years saw His Holiness trying to evade a full-scale military takeover of Tibet by China on one hand and placating the growing resentment among Tibetan resistance fighters against the Chinese aggressors on the other. His Holiness made a historic visit to China from July 1954 to June 1955 for peace talks and met with Mao Zadong and other Chinese leaders, including Chou En-lai, Chu Teh and Deng Xiaoping. From November 1956 to March 1957 His Holiness visited India to participate in the 2500th Buddha Jayanti celebrations. But disheartening reports of increasing brutality towards his own people continued to pour in when the young Dalai Lama was giving his final monastic examinations in Lhasa in the winter of 1958/59.

Escape into Exile

One winter day of 1959 (March 10) General Chiang Chin-wu of Communist China extended a seemingly innocent invitation to the Tibetan leader to attend a theatrical show by a Chinese dance troupe. When the invitation was repeated with new conditions that no Tibetan soldiers was to accompany the Dalai Lama and that his bodyguards be unarmed, an acute anxiety befell the Lhasa populace. Soon a crowd of tens of thousands of Tibetans gathered around the Norbulingka Palace, determined to thwart any threat to their young leader's life.

On 17 March 1959 during a consultation with Nechung Oracle, His Holiness was given an explicit instruction to leave the country. The Oracle's decision was further confirmed when a divinity performed by His Holiness produced the same answer, even though the odds against making a successful break seemed terrifyingly high.

A few minutes before ten o'clock His Holiness, now disguised as a common soldier, slipped past the massive throng of people along with a small escort and proceeded towards Kyichu river, where He was joined by the rest of the entourage, including his immediate family members.  

In Exile

Three weeks after leaving Lhasa, His Holiness and his entourage reached the Indian border from where they were escorted by Indian guards to Bomdila. The Indian government had already agreed to provide asylum to His Holiness and his followers in India. It was in Mussoorie that His Holiness met with the Indian Prime Minister and the two talked about rehabilitating the Tibetan refugees.Realising the importance of modern education for the children of Tibetan refugees, His Holiness impressed upon Nehru to undertake the formation of an independent Society for Tibetan Education within the Indian Ministry of Education. The Indian Government was to bear all the expenses for setting up the schools for the Tibetan children.Thinking the time is ripe for me to break my elected silence', His Holiness called a press conference on 20 June 1959 when His Holiness formally repudiated the Seventeen-Point Agreement. In the field of administration, too, I was able to make radical changes. For example, His Holiness saw the creation of various new Tibetan government departments. These included Departments of Information, Education, Home, Security, Religious Affairs and Economic Affairs. Most of the Tibetan refugees, whose number had grown to almost 30,000, were moved to road camps in the hills of northern India.On 10 March 1960 just before leaving for Dharamsala with the eighty or so officials who comprised the Tibetan Government-in-Exile, His Holiness began what is now a tradition by making a statement on the anniversary of the Tibetan People's Uprising. On this first occasion, I stressed the need for my people to take a long-term view of the situation in Tibet. For those of us in exile, I said that our priority must be resettlement and the continuity of our cultural traditions. As to the future, I stated my belief that, with Truth, Justice and Courage as our weapons, we Tibetans would eventually prevail in regaining freedom for Tibet.

Saturday, June 7, 2014

Human Thoughts

Q. How can human thought create forms?

Ans. 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--for themselves, you see, relatively--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; there are some in the library. 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. So, just imagine! (Mother points to all those seated in front of her.) You see what you are like, how many of you there, all of you here, and each one has his own little world in this way, of mental formations of which some are clothed in vital substance, and all these crawl together, mix with each other, knock against each other. There is a struggle to see which is the strongest, which tries to realise itself, and all this creates an atmosphere indeed!...
                                                                                             - The Mother

       *                        *                       *
People come for blessings in the morning, you know, or else during the night I go on inspection, everywhere I move around, going to everyone. In both cases, even in the morning when they come to receive a flower, I have only to look at them. There is something around their heads, and at times it is as clear as though they said, “This indeed is something I shall never tell.” They tell me this, “Never will I tell you this and this and that”; you understand, they tell me this by telling me that they will not say it. By telling me, “I shall not tell you this”, they tell me. 
                                                      - The Mother 

(CWMCE, Vol. 6, Page 164)