The Mother on Dialog


I’ve explored various forms of dialog over the years. This probably stems from an interest that goes back to my early teens toward understanding people who think and/or act differently from me.  To date, I always make a special effort to explore political views that are different from – and even opposed to – my own.  When I write on philosophy or psychology, I make strong efforts to search out views challenging the ones I’m expressing.

In the late 1990s, I met Greg Kramer, a Buddhist meditation teacher who had become interested in the integration of dialog and meditation. He has developed a form of meditative dialog he calls “Insight Dialog” which Jan (my wife) and I have studied and for a brief period, taught.  I find this practice very close to a form of “dialog” that the Mother presents in Her writings on education.

Here is an example, from “The Science of Living”

To complement this movement of inner discovery (the discovery and “bringing forward” of the psychic being[, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider every- thing from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.  Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. 

Here is a very simple example from the “food wars”

Thesis: One should never eat grains.

Antithesis: One should always include grains in one’s daily menu

Synthesis: Different people have different nutritional needs. Some should never or rarely eat grains. For others it’s important to eat grains daily. For the majority, it is best to learn to be mindful of the body’s need, without the interference of vital desires or mental “programs.”  This mindfulness will guide one to eat or not eat grains as the body requires.


Here, in Her essay on “Mental Education,” the Mother elaborates on the value of seeing the same subject from many different points of view (including apparently opposing perspectives) which is another part of the practice of dialog:

In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

 Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one’s thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

 It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.


  In The Synthesis of Yoga, there are two passages which I find to be very compatible supports to this process of dialog.

In chapters 5 through 7 in The Yoga of Self Perfection, which deals with the purification of the lower nature (the prana, chitta, manas and buddhi) Sri Aurobindo advises us to make use of our buddhi – our “intelligent will” – to discern the ways in which the various “impurities” (“distorted action of these instruments due to our root ignorance, Avidya; or the distorted action that comes from the various instruments interfering with each other).  However, in the process of engaging in dialog, if one approaches it in a yogic spirit, gradually, the mind will become progressively more quiet, the heart more open and both will become more and more receptive to intuitions coming from within and above.

Here are two passages – the first from the chapter, “The Purified Understanding”, in “The Yoga of Knowledge”, and the second from the chapter on “The Intuitive Mind”, in “The Yoga of Self Perfection.”

From The Purified Understanding:

In order that the understanding may not interfere with our attainment to real knowledge, we have to reach to that something more and cultivate a power exceedingly difficult for the active intellectual thinker and distasteful to his proclivities, the power of intellectual passivity. The object served is double and therefore two different kinds of passivity have to be acquired.

 In the first place we have seen that intellectual thought is in itself inadequate and is not the highest thinking; the highest is that which comes through the intuitive mind and from the supramental faculty. So long as we are dominated by the intellectual habit and by the lower workings, the intuitive mind can only send its messages to us subconsciously and subject to a distortion more or less entire before it reaches the conscious mind; or if it works consciously, then only with an inadequate rarity and a great imperfection in its functioning. In order to strengthen the higher knowledge-faculty in us we have to effect the same separation between the intuitive and intellectual ele- ments of our thought as we have already effected between the understanding and the sense-mind; and this is no easy task, for not only do our intuitions come to us incrusted in the intellectual action, but there are a great number of mental workings which masquerade and ape the appearances of the higher faculty. The remedy is to train first the intellect to recognise the true intuition, to distinguish it from the false and then to accustom it, when it arrives at an intellectual perception or conclusion, to attach no final value to it, but rather look upward, refer all to the divine principle and wait in as complete a silence as it can command for the light from above. In this way it is possible to transmute a great part of our intellectual thinking into the luminous truth- conscious vision, — the ideal would be a complete transition, — or at least to increase greatly the frequency, purity and conscious force of the ideal knowledge working behind the intellect. The latter must learn to be subject and passive to the ideal faculty.  

From The Intuitive Mind

 A fourth method is one which suggests itself naturally to the developed intelligence and suits the thinking man. This is to develop our intellect instead of eliminating it, but with the will not to cherish its limitations, but to heighten its capacity, light, intensity, degree and force of activity until it borders on the thing that transcends it and can easily be taken up and trans- formed into that higher conscious action. This movement also is founded on the truth of our nature and enters into the course and movement of the complete Yoga of self-perfection. That course, as I have described it, included a heightening and greatening of the action of our natural instruments and powers till they constitute in their purity and essential completeness a preparatory perfection of the present normal movement of the Shakti that acts in us. The reason and intelligent will, the buddhi, is the greatest of these powers and instruments, the natural leader of the rest in the developed human being, the most capable of aiding the development of the others. The ordinary activities of our nature are all of them of use for the greater perfection we seek, are meant to be turned into material for them, and the greater their development, the richer the preparation for the supramental action.

 The intellectual being too has to be taken up by the Shakti in the Yoga and raised to its fullest and its most heightened powers. The subsequent transformation of the intellect is possible because all the action of the intellect derives secretly from the supermind, each thought and will contains some truth of it however limited and altered by the inferior action of the intelligence. The transformation can be brought about by the removal of the limitation and the elimination of the distorting or perverting element. This however cannot be done by the heightening and greatening of the intellectual activity alone; for that must always be limited by the original inherent defects of the mental intelligence. An intervention of the supramental energy is needed that can light up and get rid of its deficiencies of thought and will and feeling. This intervention too cannot be completely effective unless the supramental plane is manifested and acts above the mind no longer from behind a lid or veil, however thin the veil may have grown, but more constantly in an open and luminous action till there is seen the full sun of Truth with no cloud to moderate its splendour. It is not necessary, either, to develop the intellect fully in its separateness before calling down this intervention or opening up by it the supramental levels. The intervention may come in earlier and at once develop the intellectual action and turn it, as it develops, into the higher intuitive form and substance. 

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