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3 April 1957
“All would change if man could once consent to be spiritualised; but his nature, mental and vital and physical, is rebellious to the higher law. He loves his imperfection. “The Spirit is the truth of our being; mind and life and body in their imperfection are its masks, but in their perfection should be its moulds. To be spiritual only is not enough; that prepares a number of souls for heaven, but leaves the earth very much where it was. Neither is a compromise the way of salvation. “The world knows three kinds of revolution. The material has strong results, the moral and intellectual are infinitely larger in their scope and richer in their fruits, but the spiritual are the great sowings. “If the triple change could coincide in a perfect correspondence, a faultless work would be done; but the mind and body of mankind cannot hold perfectly a strong spiritual inrush: most is spilt, much of the rest is corrupted. Many intellectual and physical upturnings of our soil are needed to work out a little result from a large spiritual sowing. “Each religion has helped mankind. Paganism increased in man the light of beauty, the largeness and height of his life, his aim at a many-sided perfection; Christianity gave him some vision of divine love and charity; Buddhism has shown him a noble way to be wiser, gentler, purer; Judaism and Islam how to be religiously faithful in action and zealously devoted to God; Hinduism has opened to him the largest and profoundest spiritual possibilities. A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and Page – 75 cult-egoism stand in the way.” “All religions have saved a number of souls, but none yet has been able to spiritualise mankind. For that there is needed not cult and creed, but a sustained and all-comprehending effort at spiritual self-evolution. “The changes we see in the world today are intellectual, moral, physical in their ideal and intention: the spiritual revolution waits for its hour and throws up meanwhile its waves here and there. Until it comes the sense of the others cannot be understood and till then all interpretations of present happening and forecast of man’s future are vain things. For its nature, power, event are that which will determine the next cycle of our humanity.”
Thoughts and Glimpses, Cent. Vol. 16, pp. 393-94 0
Mother, here Sri Aurobindo writes: “A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult-egoism stand in the way.” How is it possible to fuse into one all these views?
It is not in the mental consciousness that these things can be harmonised and synthesised. For this it is necessary to rise above and find the idea behind the thought. Sri Aurobindo shows here, for example, what each of these religions represents in human effort, aspiration and realisation. Instead of taking these religions in their outward forms which are precisely dogmas and intellectual conceptions, if we take them in their spirit, in the principle they represent, there is no difficulty in unifying them. They are simply different aspects of human progress which complete each other perfectly well and should be united with many others yet to form a more total and more complete progress, a more perfect understanding of life, a more integral approach to Page – 76 the Divine. And even this unification which already demands a return to the Spirit behind things, is not enough; there must be added to it a vision of the future, the goal towards which humanity is moving, the future realisation of the world, that last “spiritual revolution” Sri Aurobindo speaks about, which will open a new age, that is, the supramental revolution. In the supramental consciousness all these things are no longer contradictory or exclusive. They all become complementary. It is only the mental form which divides. What this mental form represents should be united to what all the other mental forms represent in order to make a harmonious whole. And that is the essential difference between a religion and the true spiritual life. Religion exists almost exclusively in its forms, its cults, in a certain set of ideas, and it becomes great only through the spirituality of a few exceptional individuals, whereas true spiritual life, and above all what the supramental realisation will be, is independent of every precise, intellectual form, every limited form of life. It embraces all possibilities and manifestations and makes them the expression, the vehicle of a higher and more universal truth. A new religion would not only be useless but very harmful. It is a new life which must be created; it is a new consciousness which must be expressed. This is something beyond intellectual limits and mental formulae. It is a living truth which must manifest. Everything in its essence and its truth should be included in this realisation. This realisation must be an expression as total, as complete, as universal as possible of the divine reality. Only that can save humanity and the world. That is the great spiritual revolution of which Sri Aurobindo speaks. And this is what he wanted us to realise. He has traced its broad outline in the very book we shall start reading next Wednesday: The Supramental Manifestation. And the first sentence I read today remains the key of the Page – 77 entire problem not only for the individual but also for the collectivity:
“All would change if man could once consent to be spiritualised; but his nature, mental and vital and physical, is rebellious to the higher law. He loves his imperfection.”
I would like us to take this as the subject of our meditation. (Meditation) Page – 78
“Another invaluable result of these activities [sports, etc.] is the growth of what has been called the sporting spirit. That includes good humour and tolerance and consideration for all, a right attitude and friendliness to competitors and rivals, self-control and scrupulous observance of the laws of the game, fair play and avoidance of the use of foul means, an equal acceptance of victory or defeat without bad humour, resentment or ill-will towards successful competitors, loyal acceptance of the decisions of the appointed judge, umpire or referee. These qualities have their value for life in general and not only for sport, but the help that sport can give to their development is direct and invaluable. If they could be made more common not only in the life of the individual but in the national life and in the international where at the present day the opposite tendencies have become too rampant, existence in this troubled world of ours would be smoother and might open to a greater chance of concord and amity of which it stands very much in need.…even a highest and completest education of the mind is not enough without the education of the body.…The nation which possesses [these qualities] in the highest degree is likely to be the strongest for victory, success and greatness, but also for the contribution it can make towards the bringing about of unity and a more harmonious world order towards which we look as our hope for humanity’s future.”
Sri Aurobindo, The Supramental Manifestation, pp. 2-4¹ . ¹This “Message” of 30 December 1948 was given for the first issue of the Bulletin of Physical Education of the Ashram (February 1949). It forms the introduction of The Supramental Manifestation upon Earth, which contains eight articles originally written by Sri Aurobindo for the Bulletin Page – 79 Sweet Mother, during our tournaments there are many who play in a very bad spirit. They try to hurt others in order to win. And we have noticed that even the little ones are learning to do this. How could it be avoided?
With children it is above all ignorance and bad example which cause the harm. So it would be good if, before they begin their games, all the group-leaders, the captains, call together all those they are in charge of and tell them, explain to them exactly what Sri Aurobindo says here, with detailed explanations like those we have given in the two little books The Code of Sportsmanship and The Ideal Child [or What a Child Should Always Remember]. These things must be repeated often to the children. And then, you must warn them against bad company, bad friends, as I told you in another class. And above all, set them the right example.…Be yourself what you would like them to be. Give them the example of disinterestedness, patience, self-control, constant good humour, the overcoming of one’s little personal dislikes, a sort of constant goodwill, an understanding of others’ difficulties; and that equality of temper which makes children free from fear, for what makes children deceitful and untruthful, and even cunning, is the fear of being punished. If they feel secure, they will hide nothing and you will then be able to help them to be loyal and honest. Of all things the most important is good example. Sri Aurobindo speaks of that, of the invariable good humour one must have in all circumstances, this self-forgetfulness: not to throw one’s own little troubles on others; when one is tired or uncomfortable, not to become unpleasant, impatient. This asks for quite some perfection, a self-control which is a great step on the path of realisation. If one fulfilled the conditions needed to be a true leader, even if only a leader of a small group of children, well, one would already be far advanced in the discipline needed for the accomplishment of the yoga. Page – 80 It is from this aspect that the problem should be seen, the aspect of self-mastery, of control, of the endurance which will not allow your personal condition to react on your group-work or collective action. To forget oneself is one of the most essential conditions for being a true leader: to have no selfish interests, to want nothing for oneself, to consider only the good of the group, of the whole, the totality that depends on one; to act only with that aim in mind, without wanting any personal profit from one’s action. A leader of a small group can thus become a perfect leader for a large group, for a nation, and prepare himself for a collective role. It is a training-ground of great importance, and that is truly what we have attempted and are continuing to try out here: to give to everyone as soon as possible a responsibility, big or small, so that he learns to become a true leader. To be a true leader one must be completely disinterested and efface from oneself as much as possible all self-regard and all selfish movements. To be a leader one must master one’s ego, and to master one’s ego is the first indispensable step for doing yoga. And this is what can make sports a powerful aid for the realisation of the Divine. Very few people understand this, and generally those who are against this outer discipline of sports, this concentration on the material realisation, are people who completely lack control over their physical being. And to realise the integral yoga of Sri Aurobindo the control of one’s body is a first indispensable step. Those who despise physical activities are people who won’t be able to take a single step on the true path of integral yoga, unless they first get rid of their contempt. Control of the body in all its forms is an indispensable basis. A body which dominates you is an enemy; it is a disorder you cannot accept. It is the enlightened will in the mind which should govern the body, and not the body which should impose its law on the mind. When one knows that a thing is bad, one must be capable of not doing it. When one wants something to be realised, one must Page – 81 be able to do it and not be stopped at every step by the body’s inability or ill-will or lack of collaboration; and for that one must follow a physical discipline and become master in one’s own home. It is very fine to escape into meditation and from the height of one’s so-called grandeur look down on material things, but one who is not master in his own home is a slave. (Silence) No questions over there? No?
Mother, one of the problems that arises in physical activities is that in order to be perfect at one game or one particular activity, one needs to concentrate only on that game or activity.
That is quite wrong. In the very first issue of the Bulletin I explained this in full detail.¹ “Concentration and Dispersion”, Bulletin, April 1949. It is altogether wrong. Indeed someone who has acquired control over himself and developed the power of concentration can apply this power of concentration to things that are apparently extremely different, even sometimes opposite, and he ought to be able to do them without one thing interfering with the other. There is only the question of time to be considered, but this question may be resolved by two things: first by an enlightened and methodical organisation of one’s life, then by doing away with the wastage of time which most people spend in useless activities – if these were to disappear it would be a blessing for everyone – and first among them I put chattering, that is, speaking uselessly, among friends, colleagues…in all activities. The time one can waste in talking is tremendous! When one word would be enough, one says fifty. And that is not the only loss of time.…Actually, when one is short of time, it means one
¹ “Consciousness and Dispersion”, Bulletin, April 1949. Page – 82 does not know how to organise one’s life. Of course, there are people who do too many things, but that too shows a lack of organisation in life. A true organisation gives a place to each thing to the extent that it is required. You all know very well that with ten to fifteen minutes of well-coordinated exercises, you can give your body all the necessary training. This you have been taught here and it has been proved to you. For the balance of the body this is enough. Naturally there are all sorts of other qualities given by games, but you don’t play for more than an hour each day at the most, as far as I know, and that is not much time spent in the day. It is an excuse! Organise your life and you will see that you have room for everything…even for being a good student. Page – 83
“Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis, the body is the instrument which we have to use. Śarīram khalu dharmasādhanam, says the old Sanskrit adage, — the body is the means of fulfilment of dharma, and dharma means every ideal which we can propose to ourselves and the law of its working out and its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life which we wish to create here, the life of the Spirit fulfilled on earth, life accomplishing its own spiritual transformation even here on earth in the conditions of the material universe. That cannot be unless the body too undergoes a transformation, unless its action and functioning attain to a supreme capacity and the perfection which is possible to it or which can be made possible.” The Supramental Manifestation, p. 5 Mother, how can the functioning of the body “attain to a supreme capacity”?
Precisely by transformation. This implies a total transformation. Sri Aurobindo speaks about it later in what follows. For the moment, our body is simply a doubtful improvement on the animal body, for if we have gained from a certain point of view, we have lost from another. It is certain that from the point of view of purely physical capacities many animals are superior to us. Unless by a special culture and transformation Page – 84 we succeed in really transforming our capacities, it could be said that from the point of view of strength and muscular power a tiger or a lion is far superior to us. From the point of view of agility a monkey is far superior to us; and, for instance, a bird can travel without needing any exterior mechanism or plane, which is not yet possible for us…and so on. And we are bound by the animal necessities of the functioning of our organs; so long as we depend, for instance, on material food, on absorbing matter in such a crude form, we shall be quite inferior animals. Therefore, I don’t want to anticipate what we are going to read, but all this purely animal functioning of our body, all this part which is exactly the same as in animal life – that we depend for life on the circulation of the blood and to have blood we need to eat, and so on, and all that this implies – these are terrible limitations and bondages! As long as material life depends on that, it is obvious that we won’t be able to divinise our life. So, we must assume that animality in the human being should be replaced by another source of life, and this is quite conceivable – not only conceivable but partially realisable; and this is obviously the aim we ought to set before ourselves if we want to transform matter and make it capable of expressing divine qualities. In the very, very old traditions – there was a tradition more ancient than the Vedic and the Chaldean which must have been the source of both – in that ancient tradition there is already mention of a “glorious body” which would be plastic enough to be transformed at every moment by the deeper consciousness: it would express that consciousness, it would have no fixity of form. It mentioned luminosity: the constituent matter could become luminous at will. It mentioned a sort of possibility of weightlessness which would allow the body to move about in the air only by the action of will-power and by certain processes of control of the inner energy, and so on. Much has been said about these things. Page – 85 I don’t know if there ever were beings on earth who had partially realised this, but in a very small way there have been partial instances of one thing or another, examples which go to prove that it is possible. And following up this idea, one could go so far as to conceive of the replacement of material organs and their functioning as it now is, by centres of concentration of force and energy which would be receptive to the higher forces and which, by a kind of alchemy, would use them for the necessities of life and the body. We already speak of the different “centres” in the body – this knowledge is very widespread among people who have practised yoga – but these centres could be perfected to the point where they replace the different organs by a direct action of the higher energy and vibrations on matter. Those who have practised occultism well enough, in its most integral form, it could be said, know the process of materialisation of subtle energies and can put them in contact with physical vibrations. Not only is it something that can be done, but it is something which is] done. And all that is a science, a science which must itself be perfected, completed, and which will obviously be used for the creation and setting in action of new bodies which will be able to manifest the supramental life in the material world. But, as Sri Aurobindo says, before this can be done, it is good to utilise all that we have in order to increase and make more exact the control of physical activities. It is very obvious that those who practise physical culture scientifically and with coordination acquire a control over their bodies that’s unimaginable for ordinary people. When the Russian gymnasts came here, we saw with what ease they did exercises which for an ordinary man are impossible, and they did them as if it was the simplest thing in the world; there was not even the least sign of effort! Well, that mastery is already a great step towards the transformation of the body. And these people who, I could say, are materialists by profession, used no spiritual method in their education; it was solely by material means and an enlightened Page – 86 use of human will that they had achieved this result. If they had added to this a spiritual knowledge and power, they could have achieved an almost miraculous result.…Because of the false ideas prevalent in the world, we don’t usually see the two things together, spiritual mastery and material mastery, and so one is always incomplete without the other; but this is exactly what we want to do and what Sri Aurobindo is going to explain: if the two are combined, the result can reach a perfection that’s unthinkable for the ordinary human mind, and this is what we want to attempt. As he goes on to say – we shall probably read it next time – first one has to fight against a formidable mass of stupid prejudices which create an irreconcilable antagonism between material and spiritual life. And it is something so deep-rooted in human consciousness that it is very difficult to eradicate it, even in those who think they have understood Sri Aurobindo’s teaching! And many people said, when for altogether different reasons I began to hold meditations again, “Ah! At last! We are returning to spiritual life....” This was indeed what prevented me from holding them for a long time. It was in order not to encourage this stupidity. But for other reasons it was necessary to do it and so I did. So long as this foolishness is not uprooted from human consciousness, the supramental force will always find it considerably difficult not to be engulfed in the obscurity of a human thought which understands nothing. That’s all. All the same, we shall succeed. I chose this book, The Supramental Manifestation, in order to have the opportunity of putting you into contact with a truth expressed in an almost combative form, in order to fight against this old division, this total lack of understanding of the eternal Truth. And perhaps, when we have finished reading it, I shall be able to tell you why we have started the meditations again – but certainly not “to return to spiritual life”! And it is so deep-rooted. Oh! Even those who outwardly Page – 87 profess to understand – when they think of the spiritual life, they immediately think of meditation. There we are. Now, we shall have one all the same, but for another reason!
(Meditation) Page – 88
“A divine life in a material world implies necessarily a union of the two ends of existence, the spiritual summit and the material base. The soul with the basis of its life established in Matter ascends to the heights of the Spirit but does not cast away its base, it joins the heights and the depths together. The Spirit descends into Matter and the material world with all its lights and glories and powers and with them fills and transforms life in the material world so that it becomes more and more divine. The transformation is not a change into something purely subtle and spiritual to which Matter is in its nature repugnant and by which it is felt as an obstacle or as a shackle binding the Spirit; it takes up Matter as a form of the Spirit though now a form which conceals and turns it into a revealing instrument, it does not cast away the energies of Matter, its capacities, its methods; it brings out their hidden possibilities, uplifts, sublimates, discloses their innate divinity. The divine life will reject nothing that is capable of divinisation; all is to be seized, exalted, made utterly perfect… “In the pursuit of perfection we can start at either end of our range of being and we have then to use, initially at least, the means and processes proper to our choice. In Yoga the process is spiritual and psychic; even its vital and physical processes are given a spiritual or psychic turn and raised to a higher motion than belongs properly to the ordinary life and Matter, as for instance in the Hathayogic and Rajayogic use of the breathing or the use of Asana…On the other hand, if we start in any field at the lower end we have to employ the means and processes which Life and Page – 89 Matter offer to us and respect the conditions and what we may call the technique imposed by the vital and the material energy. We may extend the activity, the achievement, the perfection attained beyond the initial, even beyond the normal possibilities but still we have to stand on the same base with which we started and within the boundaries it gives to us. It is not that the action from the two ends cannot meet and the higher take into itself and uplift the lower perfection; but this can usually be done only by a transition from the lower to a higher outlook, aspiration and motive: this we shall have to do if our aim is to transform the human into the divine life. But here there comes in the necessity of taking up the activities of human life and sublimating them by the power of the spirit. Here the lower perfection will not disappear; it will remain but will be enlarged and transformed by the higher perfection which only the power of the spirit can give.” The Supramental Manifestation, pp. 5-8 Sweet Mother, here Sri Aurobindo speaks of “the higher perfection” and “the lower perfection”…
The higher perfection is the spiritual perfection, integral union with the Divine, identification with the Divine, freedom from all the limitations of the lower world. That is spiritual perfection, the perfection that comes from yoga – quite independent of the body and the physical world – which, in ancient times, meant first rejecting the body and the physical life so as to have a relation only with the higher world and finally with the Divine. That is the higher perfection. And the lower perfection is to be able to make the human being in his present form and in his body, in his relation with all terrestrial things, do the utmost he can. This is the case of all great men of genius: artistic genius, literary genius, genius Page – 90 in organisation, the great rulers, those who have carried physical capacities to their maximum perfection, human development to the limit of its possibilities; and, for instance, all those who have complete control over their bodies and succeed in doing miraculous things, as we saw, for example, during the war, with the airmen: they made their bodies do things which at first sight seemed quite impossible, they obtained from them an endurance, a skill, a power which were almost unthinkable. And from every point of view: from the point of view of physical strength, of intellectual realisation, of the physical qualities of energy and courage, of disinterestedness, goodness, charity; all human qualities carried to their utmost limits. That is the lower perfection. The higher perfection is spiritual and super-human. The lower perfection is human perfection carried to its maximum limits, and this may be quite independent of all spiritual life, all spiritual aspiration. One can be a genius without having any spiritual aspiration. One can have all the most extraordinary moral qualities without having any spiritual life. And even, usually, those who have a very great power of human realisation are satisfied – more or less satisfied – with their condition. They feel they are self-sufficient, that they carry in themselves the source of their realisation and their joy, and it is usually very difficult to make them understand and feel that they are not the creators of their own creations, whatever they may be. Most of them, with very rare exceptions, if they were told, “You are not the originator of this work you are doing, it is a force higher than you and you are only its instrument”, they would dislike it very much – and they will send you about your business! Therefore, these two perfections are really divergent in ordinary life. It was said in the old yoga that the first condition for doing yoga was to be disgusted with life. But those who have realised this human perfection are very rarely disgusted with life, unless they have met with personal difficulties such as the ingratitude of people around them, the lack of understanding of their genius which was not sufficiently appreciated – so all this disgusts Page – 91 them, but otherwise, so long as they are in their period of success and creation, they are perfectly satisfied. So, as they are satisfied – above all, self-satisfied – they don’t need to seek anything else. It is not essentially true, but this is usually how things happen, and unless there is in this genius a soul which is perfectly conscious of itself and has come to accomplish a specific work on earth, he may very well be born, grow up and die without knowing that there is anything other than this earthly life. And above all it is this, you see, this feeling of having achieved the utmost realisation which gives a satisfaction that keeps one from needing anything else.…If they have a soul that’s fully conscious of itself and fully conscious of its purpose in the physical world, there could be a vague feeling that all this is pretty hollow, that all these achievements are a little too superficial and that something is lacking; but that comes only to those who are predestined, and after all, in the mass of humanity, there are not very many of them. Only those who are predestined can combine these two perfections and realise something integral.…This is quite rare. The great spiritual leaders have very rarely been great realisers in the physical world. It has happened, but it is very rare. Only those who are conscious incarnations of the Divine naturally carry in themselves the possibility of the two perfections, but this is exceptional. People who had a spiritual life, a great spiritual realisation, were able at certain exceptional moments to have a capacity for outward realisation; this also was exceptional, but it was intermittent and never had the integrality, the totality, the perfection of those who concentrated on material realisation. And this is why those who live only in the external consciousness, for whom the earthly material life is all that really exists, concrete and tangible, perceptible to all, always feel that spiritual life is something hazy, something almost mediocre from the material point of view. I have met many people – “many”, well, quite a number – Page – 92 who wanted to demonstrate that spiritual powers gave a great capacity for outer realisation and who tried, in certain exceptional spiritual states or conditions, to paint or to compose music or write poetry; well, everything that they produced was thoroughly second-rate and could not be compared with the works of the great geniuses who had mastered material nature – and this of course gave the materialists a good opening: “You see, your so-called power is nothing at all.” But this was because in their external life they were ordinary men; for the greatest spiritual power, if it enters material that’s not educated, will produce a result far superior to what that individual would have been able to achieve in his ordinary state, but far inferior to what a genius who has mastered matter can produce. It is not enough that “the Spirit bloweth”, the instrument must also be capable of manifesting it. I believe that is one of the things Sri Aurobindo is going to explain: why it is necessary to give to the physical, external being, its full development, the capacity of controlling matter directly; then you put at the disposal of the Spirit an instrument capable of manifesting it, otherwise…Yes, I knew several people who in their ordinary state could not write three lines without making a mistake, not only spelling mistakes but mistakes of language, that is, who could not express one thought clearly – well, in their moments of spiritual inspiration, they used to write very beautiful things, but all the same these very beautiful things were not so beautiful as the works of the greatest writers. These things seemed remarkable in comparison with what they could do in their ordinary state; it was true, their present possibilities were used to the maximum, it was something that gave a value to what otherwise would have had none at all. But supposing you take a real genius – a musician or artist or writer of genius – who has fully mastered his instrument, who can use it to produce works that express the utmost human possibility, if you add to this a spiritual consciousness, the supramental force, then you will have something truly divine. Page – 93 And this is precisely the key to the effort Sri Aurobindo wanted us to make. And your body, if you draw from it all the possibilities it holds, if you educate it by the normal, well-known, scientific methods, if you make this instrument into something as perfect as possible, then, when the supramental truth manifests in that body, it will become immediately – without centuries of preparation – a marvellous instrument for the expression of the Spirit. That is why Sri Aurobindo used to repeat and has always said: You must work from both ends, not let go of one for the other. And certainly, if you want to have a divine consciousness, you must not give up spiritual aspiration; but if you want to become an integral divine being on earth, take good care not to let go of the other end, and make your body the best possible instrument. It is a disease of the ordinary human intellect – which comes, moreover, from separation, division – to make a thing always either this or that. If you choose this, you turn your back on that; if you choose that, you turn your back on this. It is an impoverishment. One must know how to take up everything, combine everything, synthesise everything. And then one has an integral realisation. (Turning to the children) Do you have anything to say? It is much better to do than to say. Now I have given you some encouragement. Page – 94 |