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5 June 1957
Do you have any questions? No Sweet Mother, should one ask questions which don’t come spontaneously?
What do you mean by a question that doesn’t come spontaneously?
For, usually, in class, we often feel that if we don’t ask questions you won’t tell us anything, so we think and think, and we have to ask questions!
It depends on what you find! If the question is interesting…Because you make an effort to find it, it doesn’t mean that it is necessarily bad. Do you have a question of this kind?
No. Then… (Long silence)
In fact, if one reads attentively what Sri Aurobindo has written, all that he has written, one would have the answer to every question. But there are certain moments and certain ways of presenting ideas which have a dynamic effect on the consciousness and help you to make a spiritual progress. The presentation, to be effective, must necessarily be the spontaneous expression of an immediate experience. If things which have already been said are repeated in the same manner, things which belong to past experiences, it becomes a sort of teaching, what could be called didactic talk, and it sets off some cells in the Page – 112 brain, but in fact is not very useful. For me, for what I am trying to do, action in silence is always much more important…. The force which is at work is not limited by words, and this gives it an infinitely greater strength, and it expresses itself in each consciousness in accordance with its own particular mode, which makes it infinitely more effective. A certain vibration is given out in silence, with a special purpose, to obtain a definite result, but according to the mental receptivity of each person it is expressed in each individual consciousness exactly in the form which can be the most effective, the most active, the most immediately useful for each individual; while if it is formulated in words, this formula has to be received by each person in its fixity – the fixity of the words given to it – and it loses much of its strength and fullness of action because, first, the words are not always understood as they are said and then they are not always adapted to the understanding of each one. So, unless a question immediately gives rise to an experience which can be expressed as a new formula, in my opinion it is always better to keep silent. Only when the question is living can it give rise to an experience which will be the occasion of a living teaching. And for a question to be alive, it must answer an inner need for progress, a spontaneous need to progress on some plane or other – on the mental plane is the most usual way, but if by chance it answers an inner aspiration, a problem one is tackling and wants to solve, then the question becomes interesting and living and truly useful, and it can give rise to a vision, a perception on a higher plane, an experience in the consciousness which can make the formula new so that it carries a new power for realisation. Apart from such cases I always feel that it is much better not to say anything and that a few minutes of meditation are always more useful. What I read at the beginning ought to serve to canalise the thought, to direct and focus it on a particular problem or a set Page – 113 of ideas or a new possibility of understanding which comes from the passage read; and in fact it is almost like a subject of meditation suggested for the silence which follows the reading. To speak for the sake of speaking is not at all interesting – there are schools for that! Not here.
But when you speak, Sweet Mother, it is different! (Silence)
(Another child) Mother, when you speak we try to understand with the mind, but when you communicate something in silence, on what part of the being should we concentrate?
It is always better, for meditation – you see, we use the word “meditation”, but it does not necessarily mean “moving ideas around in the head”, quite the contrary – it is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for if one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity – to be silent, as totally silent as possible, in an attentive concentration, and then be still. If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later – usually not immediately – from within the being something new emerges in the consciousness: a new understanding, a new appreciation of Page – 114 things, a new attitude in life – in short, a new way of being. This may be fugitive, but at that moment, if one observes it, one finds that something has taken one step forward on the path of understanding or transformation. It may be an illumination, an understanding truer or closer to the truth, or a power of transformation which helps you to achieve a psychological progress or a widening of the consciousness or a greater control over your movements, over the activities of the being. And these results are never immediate. For if one tries to have them at once, one remains in a state of activity which is quite the contrary of true receptivity. One must be as neutral, as immobile, as passive as one can be, with a background of silent aspiration not formulated in words or ideas or even in feelings; something that does this (gesture like a mounting flame) in an ardent vibration, but which does not formulate, and above all, does not try to understand. With a little practice one reaches a state which may be obtained at will, in a few seconds, that is, one doesn’t waste any of the meditation time. Naturally, in the beginning, one must slowly quieten the mind, gather up one’s consciousness, concentrate; one loses three-quarters of the time in preparing oneself. But when one has practised the thing, in two or three seconds one can get it, and then one benefits from the whole period of receptivity. Naturally, there are still more advanced and perfected states, but that comes later. But already if one reaches that state, one profits fully by the meditation.
We are going to try. (Meditation) Page – 115
“It is indeed possible even while fasting for very long periods to maintain the full energies and activities of the soul and mind and life, even those of the body, to remain wakeful but concentrated in Yoga all the time, or to think deeply and write day and night, to dispense with sleep, to walk eight hours a day, maintaining all these activities separately or together and not feel any loss of strength, any fatigue, any kind of failure or decadence. At the end of the fast one can even resume at once taking the normal or even a greater than the normal amount of nourishment without any transition or precaution such as medical science enjoins, as if both the complete fasting and the feasting were natural conditions, alternating by an immediate and easy passage from one to the other, of a body already trained by a sort of initial transformation to be an instrument of the powers and activities of Yoga. But one thing one does not escape and that is the wasting of the material tissues of the body, its flesh and substance. Conceivably, if a practicable way and means could only be found, this last invincible obstacle too might be overcome and the body maintained by an interchange of its forces with the forces of material Nature, giving to her her need from the individual and taking from her directly the sustaining energies of her universal existence. Conceivably, one might rediscover and re-establish at the summit of the evolution of life the phenomenon we see at its base, the power to draw from all around it the means of sustenance and self-renewal. Or else the evolved being might acquire the greater power to draw down those means from above rather than draw them up or pull them in from the environment around, all about it and below it.” The Supramental Manifestation, pp. 28-29 Page – 116 The description Sri Aurobindo gives here of the possibility of a prolonged fast while maintaining all activities, is a description of his own experience. He is not speaking of a possibility but of something he has done. But it would be a great mistake to believe that it is an experience that can be imitated in its outer appearance; and even if one managed to do it by an effort of will, it would be perfectly useless from the spiritual point of view, if the experience has not been preceded by a change of consciousness which would be a preliminary liberation. It is not by abstaining from food that you can make a spiritual progress. It is by being free, not only from all attachment and all desire and preoccupation with food, but even from all need for it; by being in the state in which all these things are so foreign to your consciousness that they have no place there. Only then, as a spontaneous, natural result, can one usefully stop eating. It could be said that the essential condition is to forget to eat – forget, because all the energies of the being and all its concentration are turned towards a more total, more true inner realisation, towards this constant, imperative preoccupation with the union of the whole being, including the bodily cells, with the vibration of the divine forces, with the supramental force which is manifesting, so that this may be the true life: not only the purpose of life, but the essence of life, not only an imperative need of life, but all its joy and all its raison d’être. When that is there, when this realisation is attained, then to eat or not to eat, to sleep or not sleep, all this has no longer any importance. It is an outer rhythm left to the play of the universal forces as a whole, finding expression through the circumstances and people around you; and then the body, united, totally united with the inner truth, has a suppleness, a constant Page – 117 adaptability: if food is there, it takes it; if it isn’t there, it doesn’t think about it. And so too with all things.… This is not life! They are modes of existing to which one adapts oneself without giving it any thought. This gives you the feeling of a kind of blossoming, as a flower opens on a plant, a sort of activity which does not come from a concentrated will but is in harmony with all the forces around you, a way of being which is adapted to the circumstances you live in, which have absolutely no importance in themselves. There comes a moment when, free from everything, one needs practically nothing, and one can use anything, do anything without this having any real influence on the state of consciousness one is in. This is what really matters. To try through outer gestures or arbitrary decisions which come from a mental consciousness aspiring for a higher life can be a means, not a very effective one but still a sort of reminder to the being that it ought to be something other than what it is in its animality – but it’s not that, it’s not that at all! A person who could be entirely absorbed in his inner aspiration, to the point of not giving any thought or care to these external things, who would take what comes and not think about it when it doesn’t, would be infinitely farther on the path than someone who undertakes ascetic practices with the idea that this will lead him to realisation. The only thing that is truly effective is the change of consciousness; it is the inner liberation through an intimate, constant union, absolute and inevitable, with the vibration of the supramental forces. The preoccupation of every second, the will of all the elements of the being, the aspiration of the entire being, including all the cells of the body, is this union with the supramental forces, the divine forces. And there is no longer any need at all to be preoccupied with what the consequences will be. What has to be in the play of the universal forces and their manifestation will be, quite naturally, spontaneously, automatically, there is no need to be preoccupied with it. The only thing Page – 118 that matters is the constant, total, complete contact – constant, yes, constant – with the Force, the Light, the Truth, the Power, and that ineffable delight of the supramental consciousness. That is sincerity. All the rest is an imitation, it is almost a part one plays for oneself. Perfect purity is to be, to be ever more and more, in a self-perfecting becoming. One must never pretend that one is: one must be], spontaneously. This is sincerity. Page – 119
Sweet Mother, if someone falls seriously ill, is this a purely physical phenomenon or is it a difficulty in his spiritual life?
That depends on the person! If it is someone who is doing yoga, it is quite obviously a difficulty in his spiritual life. If it is somebody who is not at all engaged in yoga and who lives an ordinary life in the most ordinary manner, it is an ordinary accident. It depends absolutely on the person. The outer phenomena may be similar, but the inner causes are absolutely different. No two illnesses are alike, though labels are put on diseases and attempts made to group them; but in fact every person is ill in his own way, and his way depends on what he is, on his state of consciousness and the life he leads. We have often said that illnesses are always the result of a disturbance of equilibrium, but this disturbance can occur in completely different states of being. For the ordinary man whose consciousness is centred in the physical, outer life, it is a purely physical disturbance of equilibrium, of the functioning of the different organs. But when behind this purely superficial life, an inner life is being fashioned, the causes of illness change; they always become the expression of a disequilibrium between the different parts of the being: between the inner progress or effort and the outer resistances or conditions of one’s life, one’s body. Even from the ordinary external point of view, it has been recognised for a very long time that it is a fall in the resistance of the vitality due to immediate moral causes which is always at the origin of an illness. When one is in a normal state of equilibrium and lives in a normal physical harmony, the body has a capacity of resistance, it has within it an atmosphere strong enough to resist illnesses: its most material substance emanates subtle vibrations which have the strength to resist illnesses, even Page – 120 diseases which are called contagious – in fact, all vibrations are contagious, but still, certain diseases are considered as especially contagious. Well, a man who, even from the purely external point of view, is in a state in which his organs function harmoniously and an adequate psychological balance prevails, has at the same time enough resistance for the contagion not to affect him. But if for some reason or other he loses this equilibrium or is weakened by depression, dissatisfaction, moral difficulties or undue fatigue, for instance, this reduces the normal resistance of the body and he is open to the disease. But if we consider someone who is doing yoga, then it is altogether different, in the sense that the causes of disequilibrium are of a different nature and the illness usually becomes the expression of an inner difficulty which has to be overcome. So each one should find out for himself why he is ill. From the ordinary point of view, in most cases, it is usually fear – fear, which may be mental fear, vital fear, but which is almost always physical fear, a fear in the cells – is fear which opens the door to all contagion. Mental fear – all who have a little control over themselves or any human dignity can eliminate it; vital fear is more subtle and asks for a greater control; as for physical fear, a veritable yoga is necessary to overcome it, for the cells of the body are afraid of everything that is unpleasant, painful, and as soon as there is any unease, even if it is insignificant, the cells of the body become anxious, they don’t like to be uncomfortable. And then, to overcome that, the control of a conscious will is necessary. It is usually this kind of fear that opens the door to illnesses. And I am not speaking of the first two types of fear which, as I said, any human being who wants to be human in the noblest sense of the word, must overcome, for that is cowardice. But physical fear is more difficult to overcome; without it even the most violent attacks could be repelled. If one has a minimum of control over the body, one can lessen its effects, but that is not immunity. It is this kind of trembling of material, physical fear in the cells of the body Page – 121 which aggravates all illnesses. Some people are spontaneously free from fear even in their body; they have a sufficient vital equilibrium in them not to be afraid, not to fear, and a natural harmony in the rhythm of their physical life which enables them to reduce the illness spontaneously to a minimum. There are others, on the other hand, with whom the thing always becomes as bad as it can be, sometimes to the point of catastrophe. There is the whole range and this can be seen quite easily. Well, this depends on a kind of happy rhythm of the movement of life in them, which is either harmonious enough to resist external attacks of illness or else doesn’t exist or is not sufficiently powerful, and is replaced by that trembling of fear, that kind of instinctive anguish which transforms the least unpleasant contact into something painful and harmful. There is the whole range, from someone who can go through the worst contagion and epidemics without ever catching anything to one who falls ill at the slightest chance. So naturally it always depends on the constitution of each person; and as soon as one wants to make an effort for progress, it naturally depends on the control one has acquired over oneself, until the moment when the body becomes the docile instrument of the higher Will and one can obtain from it a normal resistance to all attacks. But when one can eliminate fear, one is almost in safety. For example, epidemics, or so-called epidemics, like those which are raging at present – ninety-nine times out of a hundred they come from fear: a fear, then, which even becomes a mental fear in its most sordid form, promoted by newspaper articles, useless talk and so on. Mother, how are medicines to be used for a body which is not altogether unconscious? For even when we draw on the divine grace, we see that we need a little medicine, and if a little medicine is given it has a good effect. Does this mean that only the body needs Page – 122 medicine or is there something wrong with the mind and the vital?
In most cases the use of medicines – within reasonable limits, that is, when one doesn’t poison oneself by taking medicines – is simply to help the body to have confidence. It is the body which heals itself. When it wants to be cured, it is cured. And this is something very widely recognised now; even the most traditional doctors tell you, “Yes, our medicines help, but it is not the medicines which cure, it is the body which decides to be cured.” Very well, so when the body is told, “Take this”, it says to itself, “Now I am going to get better”, and because it says “I am going to get better”, well, it is cured! In almost every case, there are things which help – a little – provided it is done within reasonable limits. If it is no longer within reasonable limits, you are sure to break down completely. You cure one thing but catch another which is usually worse. But still, a little help, in a way, a little something that gives confidence to your body: “Now it will be all right, now that I have taken this, it is going to be all right” – this helps it a great deal and it decides to get better and it is cured. There too, there is a whole range of possibilities, from the yogi who is in so perfect a state of inner control that he could take poison without being poisoned to the one who at the least little scratch rushes to the doctor and needs all sorts of special drugs to get his body to make the movement needed for its cure. There is the whole possible range, from total, supreme mastery to an equally total bondage to all external aids and all that you absorb from outside – a bondage and a perfect liberation. There is the whole range. So everything is possible. It is like a great key-board, very complex and very complete, on which one can play, and the body is the instrument.
Mother, by a mental effort – for instance, the resolution not to take medicines when one is ill – can one succeed in making the body understand? Page – 123 That is not enough. A mental resolution is not enough, no. There are subtle reactions in your body which do not obey the mental resolution, it is not enough. Something else is needed. Other regions must be contacted. A power higher than the mind’s is needed. And from this point of view, all that is in the mind is always subject to inner questioning. You take a resolution but you can be sure that something will always come in which perhaps may not openly fight this resolution but will question its effectiveness. It is enough, you see, to be subject to the least doubt for the resolution to lose half its effect. If at the same time as you say “I want”, there is something silently lurking, somewhere behind, in the background, something which asks itself, “What will the result be?” that is enough to ruin everything. This play of the mind’s working is extremely subtle and no ordinary human means can succeed in controlling it perfectly. For instance, this is well known among people who practise yoga and want to control their body: if through an assiduous yogic effort they have succeeded in controlling something in themselves – a particular weakness of the body, an opening to a certain disequilibrium – if they have managed to do this and had some result, for instance the disappearance of this disequilibrium for a very long time, for years, well, if one day at a particular moment, suddenly, the thought crosses their mind that “Ah! Now it is done”, the very next minute it returns. That is enough. For it proves that they have come into contact with the vibrations of the thing they had rejected, on a plane where they are vulnerable, the plane of thought, and that for some reason or other in the play of forces, they are open, and it comes back. This is something very well known in yoga. The simple fact of observing the victory one has gained – observing it mentally, you see, thinking about it – is enough to destroy the effect of the yoga which may have existed for years. A mental silence Page – 124 strong enough to prevent all outer vibrations from coming in, is indispensable. Well, that is something so difficult to achieve that one must really have passed from what Sri Aurobindo calls “the lower hemisphere” to the higher, exclusively spiritual hemisphere, for it not to happen. No, it is not in the mental field that the victories are won. It is impossible. It is open to all influences, all contradictory currents. All the mental constructions one makes carry their own contradiction with them. One can try to overrule it or make it as harmless as possible, but it exists, it is there, and at the slightest weakness or lack of vigilance or inadvertance, it enters, and destroys all the work. Mentally, one arrives at very few results, and they are always mixed. Something else is needed. One must pass from the mind into the domain of faith or of a higher consciousness, to be able to act with safety. It is quite obvious that one of the most powerful means for acting on the body is faith. People who have a simple heart, not a very complicated mind – simple people, you see – who don’t have a very great, very complicated mental development but have a very deep faith, have a great power of action over their bodies, very great. That is why one is quite surprised at times: “Here’s a man with a great realisation, an exceptional person, and he is a slave of all the smallest physical things, while this man, well, he is so simple and looks so uncouth, but he has a great faith and goes through difficulties and obstacles like a conqueror!” I don’t say that a highly cultured man can’t have faith, but it is more difficult, for there is always this mental element which contradicts, discusses, tries to understand, which is difficult to convince, which wants proofs. His faith is less pure. It is necessary, then, to pass on to a higher degree in the evolutionary spiral, pass from the mental to the spiritual; then, naturally, faith takes on a quality of a very high order. But I mean that in daily life, ordinary life, a very simple man who has a very ardent faith can have a mastery over his body – without it being truly a Page – 125 “mastery”; it is simply a spontaneous movement – a control over his body far greater than somebody who has reached a much higher development.
Mother, I am asking you a small personal question. An incurable illness, an organic disease has been cured by your grace,but a purely functional illness is not. How can that be? In the same body. Is it a lack of receptivity or…?
It is something so personal, so individual, that it is impossible to reply. As I said, for each one the case is absolutely different, and one can’t give an explanation for these things without going into the details of the functioning. For each one, the case is different. And for every thing, every event, there are as many explanations as there are planes of consciousness. In a way…well, in an over-simplified way, one may say that there is a physical explanation, a vital explanation, a mental explanation, a spiritual explanation, there is…There is an entire gradation of countless explanations that you could give for the same phenomenon. None is altogether true, all have an element of truth. And finally, if you want to enter the field of explanations, if you take one thing and follow it up, you always have to explain it by another, and you may go round the world indefinitely and explain one thing by another without ever reaching the end of your explanation. Indeed, when one sees this in its totality and its essence, the wisest thing one can say is: “It is like that because it is like that.” Page – 126 |