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7 August 1957
Sri Aurobindo has written: “The descent of the Supermind will bring to one who receives it and is fulfilled in the truth-consciousness all the possibilities of the divine life. It will take up not only the whole characteristic experience which we recognise already as constituting the spiritual life but also all which we now exclude from that category….” The Supramental Manifestation, p. 47 So, what are you asking? What is excluded? What do we exclude!…It depends on the person. But what are you asking, really?
I don’t see what we are excluding.
Ah! that’s sensible. Here we profess we are excluding nothing. That’s precisely the reason. We have taken up all human activities, whatever they may be, including those that are considered the least spiritual. But I must say it is very difficult to change their nature! But still, we are trying, we put all possible goodwill into it.
It is also said that the descent will make the change easier.¹
¹ A divine life on earth need not be a thing apart and exclusive having nothing to do with the common earthly existence: it will take up human being and human life, transform what can be transformed, spiritualise whatever can be spiritualised, cast its influence on the rest and effectuate either a radical or an uplifting change, bring about a deeper communion between the universal and the individual, invade the ideal with the spiritual truth of which it is a luminous shadow and help to uplift into or towards a greater and higher existence.…It is obvious that if the Supermind is there and an order of supramental being is established as the leading principle in earth-nature, as mind is now the leading principle, but with a sureness, a complete government Page – 165 There are two points which resist strongly – all that has to do with politics and all that has to do with money. These are the two points on which it is most difficult to change the human attitude. In principle we have said that we have nothing to do with politics, and it is true that we have nothing to do with politics as it is practised at present. But it is quite obvious that if politics is taken in its true spirit, that is, as the organisation of human masses and all the details of government and regulation of the collective life, and relations with other collectivities – that is, with other nations, other countries – it must necessarily enter into the supramental transformation, for so long as national life and the relations between nations remain what they are, it is quite impossible to live a supramental life on earth. So it will just have to change; we shall have to deal with that too. As for financial matters, that is, finding a means of exchange and production which is simple –“simple”, well, which should be simple, simpler than the primitive system of exchange in which people had to give one thing to get another – something which could in principle be world-wide, universal; this is also altogether indispensable for the simplification of life. Now, with human nature, just the very opposite is happening! The situation is such that it has become almost – intolerable. It has become almost impossible to have the least relation with other countries, and that much-vaunted means of exchange which should have been a simplification has become such a complication that we shall soon reach a deadlock – we are very, very close to being unable to do anything, to being tied up in everything. If one wants the smallest thing from another country, one has to follow such complicated and laborious procedures that in ——————– of the earthly existence, a capacity of transformation of all upon their level and within their natural boundaries of which the mind in its imperfection was not capable, an immense change of human life, even if it did not extend to transformation would be inevitable.” The Supramental Manifestation, pp. 47-49 Page – 166 the end one will stay in one’s own little corner and be satisfied with the potatoes one can grow in one’s garden, without hoping to know anything at all about what is going on and happening elsewhere. Well, these two points are the most resistant. In the human consciousness this is most subject to the forces of ignorance, inconscience and, I must say, quite generally, ill-will. This is what most refuses all progress and all advance towards the truth; and unfortunately, in every human individual this is also the point of resistance, the point that remains narrowly stupid and refuses to understand anything it is not used to. There it is truly a heroic act to want to take up these things and transform them. Well, we are trying this also, and unless it is done, it will be impossible to change the conditions of the earth. It is relatively – very relatively – easier to change economic and social conditions than political and financial ones. There are certain general, global ideas from the economic and social point of view which are accessible to human thought: certain liberations, a certain widening, a certain collective organisation, which do not seem absolutely senseless and unrealisable; but as soon as you touch on the other two questions, which are however of capital importance, especially the political question, it is quite otherwise.…For, one might imagine a life which would get rid of all financial complications – although, without playing on words, it would be a veritable impoverishment. In what financial possibilities and processes bring, there is a very considerable wealth of possibilities, for if they were used in the right way and in the true spirit, that would simplify all human relations and undertakings to a very great extent and make possible a complexity of life which would be very difficult under other conditions. But I don’t know why – except that the worst usually precedes the best – instead of taking the way of simplification, men have followed the way of complication to such a point that, in spite of the aeroplanes which carry you from one end of the world to the other in two days, in spite of all the modern Page – 167 inventions which try to make life so “small”, so “close” that we could go round the world not in eighty days now but in a very few days, in spite of all that, the complications of exchange, for instance, are so great that many people can’t get away from home – I mean from the country they live in – because they have no means of going to another one and if they ask for the money they need to live in another country they are told, “Is it very important for you to go? You could perhaps wait a little, because it is very difficult for us at the moment….” I am not joking, it is quite serious, this does happen. That means we are becoming more and more the prisoners of the place where we are born, while all the scientific trends are towards such a great proximity between countries that we could very easily belong to the universe or, at any rate, to the whole world. There. This is the situation. It has grown considerably worse since the last war; it grows worse year by year, and one finds oneself in such a ridiculous situation that, unfortunately, as one is at the end of one’s resources, to simplify what has been made so complicated, there is an idea in the earth-atmosphere – an idea which might be called preposterous, but unhappily it is much worse than preposterous, it is catastrophic – the idea that if there were a great upheaval, perhaps it would be better afterwards.…One is so jammed between prohibitions, impossibilities, interdictions, rules, the complications of every second, that one feels stifled and really gets the admirable idea that if everything were demolished perhaps it would be better afterwards!…It is in the air. And all the governments have put themselves in such impossible conditions; they have become so tied up that it seems to them they will have to break everything to be able to move forward.…(Silence) This is unfortunately a little more than a possibility, it is a very serious threat. And it is not quite certain that life will not be made still more impossible because one feels incapable of emerging from the chaos – the chaos of complications – in which humanity has put itself. It is like the shadow – but unfortunately a very active shadow – of the new Page – 168 hope which has sprung up in the human consciousness, a hope and a need for something more harmonious; and the need becomes so much more acute as life, as it is at present organised, becomes more and more contrary to it. The two opposites are facing each other with such intensity that one can expect something like an explosion.… (Silence)
This is the condition of the earth, and it is not very bright. But for us one possibility remains – I have spoken about it to you several times already – even if, outside, things are deteriorating completely and the catastrophe cannot possibly be avoided, there remains for us, I mean those for whom the supramental life is not a vain dream, those who have faith in its reality and the aspiration to realise it – I don’t necessarily mean those who have gathered here in Pondicherry, in the Ashram, but those who have as a link between them the knowledge Sri Aurobindo has given and the will to live according to that knowledge – there remains for them the possibility of intensifying their aspiration, their will, their effort, to gather their energies together and shorten the time for the realisation. There remains for them the possibility of working this miracle – individually and to a small extent collectively – of conquering space, duration, the time needed for this realisation; of replacing time by intensity of effort and going fast enough and far enough in the realisation to liberate themselves from the consequences of the present condition of the world; of making such a concentration of force, strength, light, truth, that by this very realisation they can be above these consequences and secure against them, enjoy the protection bestowed by the Light and Truth, by Purity – the divine Purity through the inner transformation – and that the storm may pass over the world without being able to destroy this great hope of the near future; that the tempest may not sweep away this beginning of realisation. Page – 169 Instead of falling asleep in an easy quietude and letting things happen according to their own rhythm, if one strains to the utmost one’s will, ardour, aspiration and springs up into the light, then one can hold one’s head higher; one can have, in a higher region of consciousness, enough room to live, to breathe, to grow and develop above the passing cyclone. This is possible. In a very small way, this was already done during the last war, when Sri Aurobindo was here. It can be done again. But one must want it and each one must do his own work as sincerely and completely as he can. Page – 170
This evening, instead of answering questions, I would like us to meditate on the remembrance of Sri Aurobindo, on the way to keep it alive in us and on the gratitude we owe him for all that he has done and is still doing in his ever luminous, living and active consciousness for this great realisation which he came not only to announce to the Earth but also to realise, and which he continues to realise. Tomorrow is the anniversary of his birth, an eternal birth in the history of the universe. Page – 171
Mother, for quite some time there has been a feeling that the general consciousness in our activities has fallen, especially since the Ashram has grown so large. What is the reason for it and how can we put it right?
Are you referring to all the activities of the Ashram or only to sports?…All the activities of the Ashram?
I don’t know very many, Mother: in the ones I see.
(After a long silence) It is something rather complicated. I shall try to explain it. For a very long time the Ashram was only a gathering of individuals, each one representing something, but as an individual and without any collective organisation. They were like separate pawns on a chess-board – united only in appearance – or rather by the purely superficial fact of living together in the same place and having a few habits in common – not even very many, only a few. Each one progressed – or didn’t progress – according to his own capacity and with a minimum of relations with others. So, in accordance with the value of the individuals constituting this odd assemblage, one could say that there was a general value, but a very nebulous one, with no collective reality. This lasted a very long time – very long. And it is only quite recently that the need for a collective reality began to appear – which is not necessarily limited to the Ashram but embraces all who have declared themselves – I don’t mean materially but in their consciousness – to be disciples of Sri Aurobindo and have tried to live his teaching. Among all of them, and more strongly since the manifestation of the supramental Consciousness and Force, there has awakened the necessity for a true communal life, which would not be based only on Page – 172 purely material circumstances but would represent a deeper truth, and be the beginning of what Sri Aurobindo calls a supramental or gnostic community.… He has said, of course, that, for this, the individuals constituting this collectivity should themselves have this supramental consciousness; but even without attaining an individual perfection – even while very far from it – there was at the same time an inner effort to create this “collective individuality”, so to speak. The need for a real union, a deeper bond has been felt and the effort has been directed towards that realisation. This has caused some…disturbance, for the tendency was formerly so individualistic that certain habits have been upset, I don’t mean materially, for things are not very different from what they were, but in a somewhat deeper consciousness. And above all – that is the point I want to emphasise – this has created a certain inner interdependence which has naturally lowered the individual level – a little – except for those who had already attained an inner realisation strong enough to be able to resist this movement of what I might call “levelling”. And this is what gives the impression that the general level has fallen, which is not correct. The general level is on a higher plane than it formerly was, but the individual level has dropped in many cases, and individuals who were capable of one realisation or another have felt, without understanding why, weighed down by a load they did not have to carry before, which is the result of this interdependence. It is just a temporary effect which, on the other hand, will lead to an improvement, a very tangible general progress. Of course, if each individual was conscious, if instead of yielding to this kind of levelling effect, he resisted it in order to transform, transmute, uplift the elements, influences, currents he receives from the group, then the whole] would rise up into a higher consciousness far ahead of where it was before. This is what I was aiming at – without explaining the thing to you in detail – when I spoke to you of a more and more Page – 173 urgent need to make an effort, and I intended, in fact, to explain to you one day that the effort you could make individually, instead of being for only an individual progress, will spread, so to say, or have very important collective results. But I said nothing because for months I wanted to prepare the individual consciousness to admit, I might say, even perhaps to recognise, this necessity for a collective individuality. This is what must be explained now. There is no other reason for this kind of apparent fall which, in fact, is not one. It is the spiral movement of progress which makes it necessary to move away from a certain realisation in order to make it not only vaster but also higher. If every one collaborates consciously and with goodwill, it will go much faster. It was an imperative necessity if one wanted this Ashram life to be viable. Everything that does not progress necessarily declines and perishes, and for the Ashram to last it had to make progress in its consciousness and become a living entity. There. We are rather far away in the spiral from the line of realisation we had some years ago, but we shall come back to it on a higher level. So that is the answer. There may appear to be movements which seem to contradict what I have just told you, but that…it is always like that, for every time one wants to realise something, the first difficulty one meets is the opposition of all that was inactive before and now rises up to resist. All that does not want to accept this change naturally wakes up and revolts. But that is of no importance. It is the same thing as in the individual being: when you want to progress, the difficulty you want to conquer immediately increases tenfold in importance and intensity in your consciousness. There is but to persevere, that’s all. It will pass. Page – 174
Mother, Sri Aurobindo says here: “Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe.” The Supramental Manifestation, p. 56
What is meant by “what was intended or possible”? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth…
It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says “intended”; if one looks from below, one says “possible”.… But it is absolutely the same thing, only the point of view is different.
But in that case, it is not our incapacity or lack of will to change that makes any difference.
We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise. It is only when you come out of the mental consciousness completely and enter a higher perception of things – which you may call spiritual or divine – that you suddenly find yourself in a state of perfect freedom where everything is possible. Page – 175 (Silence)
Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea – which I might call traditional – of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by “Will” is a decision that is taken and carried out. We are obliged to use the word “will”, but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is “vision”. Things are because they are seen. But of course “seen”, not seen as we see with these eyes. (Mother touches her eyes…) All the same, it is the nearest thing. It is a vision – a vision unfolding itself. The universe becomes objective as it is progressively seen. And that is why Sri Aurobindo has said “intended or possible”. It is neither one nor the other. All that can be said is a distortion.
(Silence)
Objectivisation – universal objectivisation – is something like a projection in space and time, like a living image of what is] from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective: The Supreme contemplating His own Image. Page – 176 |