so strongly and atavistically impregnated of an hardly colonizing mental inhabits. The Indian spirit and the nature of this Yoga seem to have prevailed, tinted and determined a pretty uniform “sattwic” atmosphere, which could well — unfortunately (?) — be self-sufficient and not ask for too much change (even creative) which would put in danger the so assured equilibrium and safety (of an habit or an institutional convention ?); we have not been sufficiently invited or solicited to discover in it truly more intimate fibres, coming certainly from different waters, without doubt. For so little that we have seen or felt generally, it seems that there are some rules of life, of organisation, which, although under certain aspects are basic practices of collective running which have to exist and are of course the holders of order and necessity, however they have strongly the tendency to fossilize, to limit, to lock up, to confine, and would even go sometimes — for what we were actually able to sense through certain exhibitions or different events — , to dry and change the nature of the individual creative expression and deviate it from its first personal spiritual and/or collective vocation, and this, as well as on the yogic creative levels of the being than on the more exterior plastic or artistic levels (and its derivatives) of formal expression. (We are here in an Âshram, not in the world, in this world where this cleavage can take place and be lived without having apparently any consequences towards the regard of a public generally ignorant; in the yogic process, the creation and the Yoga can and have to merge intimately into the unified being or in a process of unification; to resume, unity does not inevitably rhyme with uniformity). It seems that there is there a regressive movement, a lack of real and new breathing which burden the creative expression in general and cannot affranchise from the Past. It was pretty obvious for us to notice from what we had personally to encounter and to live through our own nature confronted to the Yoga of Sri Aurobindo; aspect which then made us practise and live the error, sometimes the amorality, to go beyond the limits of a too formal and reducing, indeed even “fossilizing” convention of rules, to lead the being to meet himself in his most powerful and profound lacks of knowledge and contradictions but also to extract from him the occult and hidden forces which could transmute and express themselves in creative languages. But without concluding and discoursing more on the sketch of this observation which would ask for a more consequent development and more precise details, we can see there the wide print of two cultures so opposed where individualism and ‘collectif’, respectively and communally manifested in our inner and outer Occident and Orient, are the decisive agents that can and must be yet complementary in the approach of this Yoga, such as Sri Aurobindo and the Mother have put them in evidence and in Light and tied them, the purpose