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5 March 1958
Mother, won’t you please speak to us about the “reversal” you have already mentioned to us several times? You said that a reversal was necessary to obtain the new consciousness.
A reversal?
What kind of reversal do we need, now? You said “a reversal of consciousness”.
That is a way of speaking. It doesn’t mean that you should walk on your head!…It is an image.
Yes, Sri Aurobindo has said this too,¹ so…
So, if the image leads you to some kind of perception, it is good, but it is not with this (Mother points to the head) that you can understand. If it gives you an impression which explains things to you or makes you understand them better, it is all right,
¹ “The necessary condition for the change from the normal animal to the human character of existence would be a development of the physical organisation which would capacitate a rapid progression, a reversal or turnover of the consciousness, a reaching to a new height and a looking down from it at the lower stages, a heightening and widening of capacity which would enable the being to take up the old animal faculties with a larger and more plastic, a human intelligence, and at the same time or later to develop greater and subtler powers proper to the new type of being, powers of reason, reflection, complex observation, organised invention, thought and discovery.…Such a reversal has been made in each radical transition of Nature: Life-Force emerging turns upon Matter, imposes a vital content on the operations of material Energy while it develops also its own new movements and operations; Life-Mind emerges in Life-Force and Matter and imposes its content of consciousness on their operations while it develops also its own action and faculties; a new greater emergence and reversal, the emergence of humanity, is in line with Nature’s precedents; it would be a new application of the general principle.” The Life Divine, pp. 838-39 Page – 286 but it is not with many words and by going through the brain that you will understand them better. It is this kind of sensation one has of seeing things in an altogether different way – then one speaks of reversal. It is like…it is always compared with a prism: if you look at it from one side, the light is white, and if you turn it over, it splits up into all its elements. This is something similar. Words are not good and useful unless through a special grace they put you into contact with the Thing, but in themselves they have no value. In fact, the ideal condition – which has already been partially realised by some people – is to transmit the essential idea and even something that is higher than the idea: the state – the state of consciousness, of knowledge, of perception – directly through the vibration. When you think, the mental substance vibrates in a certain way in accordance with the form your consciousness gives to your thought, and it is this vibration which should be perceived by the other mind if it is well attuned. Indeed, words serve only to draw the attention of the other consciousness or the other centre of consciousness, so that it may be attentive to the vibration and receive it; but if it is not attentive and doesn’t have the capacity to receive in comparative silence, you may pour out miles of words without making yourself understood in the least. And there comes a time when the brain, which is very active in emanating certain vibrations, can only receive vibrations which are clear and precise, otherwise it is a kind of vague mixture of something confused, imprecise, which gives the impression of a cloudy, woolly mass and doesn’t evoke any idea. So one speaks, the sound is clearly heard, but it conveys nothing – it is not a question of sound, it is a matter of precision in the vibrations. If you can emanate your thought in a very precise way, if it is something living and conscious emanating from your consciousness and going to meet the other consciousness, if, so to Page – 287 speak, you know what you want to say, then it arrives with the same precision, it awakens the corresponding vibration and with the corresponding vibration comes the corresponding thought or idea or state of consciousness, and you understand each other; but if what is emanated is woolly, imprecise, if you do not know very well what you want to say, if you yourself are trying to understand what you want to say, and if, on the other hand, the attention of the hearer is not alert enough or he is busy and active somewhere else, well then, you may talk to each other for hours, you will not understand each other at all! And in fact this is what happens most often. When you are able to see in the consciousness of others the result of what you have tried to communicate, it always gives you the feeling of…you know what distorting mirrors are? Have you never seen distorting mirrors? Mirrors which make you look taller or fatter, which enlarge one part and reduce another, you are faced with a grotesque caricature of yourself – well, this is exactly what happens: in the other person’s consciousness you have an altogether grotesque caricature of what you have said. And people imagine that they have understood each other because they have heard the sound of words, but they haven’t communicated. So, if you want to exercise the least effect on the mental substance, the first thing is to learn how to think clearly, and not a verbal thought which depends on words but a thought which can dispense with words, which can be understood in itself without words, which corresponds to a fact, the fact of a state of consciousness or a fact of knowledge. Just try to think without words, you will see where you stand. Have you never tried it? Well then, try. You have an absolutely clear and precise understanding of what you want to communicate to others – vibrates in a special way, it has the power to give a form to the mental substance; and then, afterwards, as a concession to human habits you organise a certain number of words around it to try – there, much lower down – to give a verbal form to the vibration Page - 288 of consciousness. But the verbal form is entirely secondary. It is a kind of covering, a rather crude one, for the power of thought.
What provides the words?
Ah, no! Think clearly, I don’t understand you. It is coming like that, like whirls of cottonwool, and it makes no sense to me.
I see, the word comes out before the thought is formed.
Exactly! The illustration of this power of thinking is what used to be called the gift of tongues. And in fact this phenomenon did take place and can still do so. You think – that is to say, what I call thinking – quite independently of words, with the clear vision of things and the power to communicate this vision, this phenomenon of consciousness which can be transmitted; now, you are with a large number of people or with a few people, who speak different languages and are used to thinking only in one particular language, for they have been brought up like that; but you project the vibration of your vision, of your understanding, of your experience of things. To attract the attention of the audience you pronounce some words – any language at all, the one most familiar to you, that’s of no importance – but your vision and your emanation are precise enough to be transmitted directly to the brain of the others, and in their brain to be automatically translated into their own language. So, outwardly, you are speaking in French or in English, but each one understands in his own language. People think this is a legend\is not a legend. And it is quite understandable, it is something almost elementary when one goes into the region which I call the region of thought. I am not speaking of supramental things, mind you; it is not a supramental power, it is simply the Page – 289 true realm of thought. That is, you begin to think. And if you had an audience which also thinks, the phenomenon would take place automatically; only there are very few people who really think. But when they do it powerfully enough, it breaks down the obstacle in the altogether superficial and down-to-earth perception, it rises up like this (gesture showing a curve), it goes up into a higher region of perception, and then, in each one, it falls back into the domain of his own language. And each one says with all the sincerity of his experience, “Oh! This person is speaking this language”, and another says, “Excuse me, he is speaking that one!” and the third one says, “No, no! He is speaking that other one....” And in fact each one is telling the truth; he probably does not speak any of them except the one he normally uses, or one or two others.…But, it’s that, it does this (same gesture) and then falls back…like radio-waves. There, we are going to try. I am going to tell you something, we shall see if you understand.
(Meditation) Page – 290
“On the side of consciousness the new manifestation, the human, could be accounted for by an upsurge of concealed Consciousness from the involution in universal Nature. But in that case it must have had some material form already existent for its vehicle of emergence, the vehicle being adapted by the force of the emergence itself to the needs of a new inner creation; or else a rapid divergence from previous physical types or patterns may have brought a new being into existence. But whichever the hypothesis accepted, this means an evolutionary process, – there is only a difference in the method and machinery of the divergence or transition. Or there may have been, on the contrary, not an upsurgence but a descent of mentality from a Mind-plane above us, perhaps the descent of a soul or mental being into terrestrial Nature. The difficulty would then be the appearance of the human body, too complex and difficult an organ to have been suddenly created or manifested; for such a miraculous speed of process, though quite possible on a supraphysical plane of being, does not seem to figure among the normal possibles or potentials of the material Energy. It could only happen there by an intervention of a supraphysical force or law of Nature or by a creator Mind acting with full power and directly on Matter. An action of a supraphysical Force and a creator may be conceded in every new appearance in Matter; each such appearance is at bottom a miracle operated by a secret Consciousness supported by a veiled Mind-Energy or Life-Energy: but the action is nowhere seen to be direct, overt, self-sufficient; it is always superimposed on an already realised physical basis and acts Page – 291 by an extension of some established process of Nature. It is more conceivable that there was an opening of some existing body to a supraphysical influx so that it was transformed into a new body; but no such event can lightly be assumed to have taken place in the past history of material Nature: in order to happen it would seem to need either the conscious intervention of an invisible mental being to form the body he intended to inhabit or else a previous development of a mental being in Matter itself who would be already able to receive a supraphysical power and impose it on the rigid and narrow formulas of his physical existence. Otherwise we must suppose that there was a pre-existent body already so much evolved as to be fitted for the reception of a vast mental influx or capable of a pliable response to the descent into it of a mental being. But this would suppose a previous evolution of mind in body to the point at which such a receptivity would be possible. It is quite conceivable that such an evolution from below and such a descent from above cooperated in the appearance of humanity in earth-nature. The secret psychical entity already there in the animal might have itself called down the mental being, the Mind-Purusha, into the realm of living Matter in order to take up the vital-mental energy already at work and lift it into a higher mentality. But this would still be a process of evolution, the higher plane only intervening to assist the appearance and enlargement of its own principle in terrestrial Nature.” The Life Divine, pp. 839-40
The difficulty of the problem is that only a mental being could take an interest in this process of transformation and creation, and that the mental consciousness in the animal species was not Page – 292 sufficient for it to take an interest in this process. Animals had no means of noting what was happening, of taking it into consideration and remembering it. And that is why this part of the earth’s history has almost disappeared. A mental capacity like man’s must intervene to make it possible to follow the course of this transformation and retain a memory of it.…In fact, more is imagined than remembered. It is quite obvious that the psychic being has gone through all that, but it has not kept a mental memory of it. The memory of the psychic being is a psychic memory which is of an altogether different kind; it is not historical like mental memory which can keep a precise record of what takes place. But now that we are on the threshold of the new transformation, the new emergence as it is called here, and now that we are going to witness the process of transformation between the human mental being and the supramental being, we shall profit by this historical ability of the mind which will follow what happens and take note of it. So, from that point of view also, the phenomenon which is taking place now is absolutely unique in the history of the earth, and probably – almost certainly – when we have followed the process of this transformation to the very end, we shall have the key to all the former transformations; that is, everything that we are trying to understand at present, we shall know for certain when the process is repeated, this time between the mental and the supramental being. You are therefore invited to a very special development of the capacity for observation, so that all this may not take place in a half-dream and you awaken to a new life without even knowing how things have happened. One must be very vigilant, wide awake, and instead of being interested in little inner psychological phenomena which are…quite antiquated – they belong to an entire period of human history which anyway has lost all its novelty\would be better to be more attentive to things of greater general import, Page – 293 things more subtle, more impersonal which would put you in the midst of new discoveries of a very special interest. Open the eyes of the subtle intelligence, and without prejudice or preference, without egoism and without attachment, look at what is happening day by day. Page - 294
“Next, it may be conceded that each type or pattern of consciousness and being in the body, once established, has to be faithful to the law of being of that type, to its own design and rule of nature. But it may also very well be that part of the law of the human type is its impulse towards self-exceeding, that the means for a conscious transition has been provided for among the spiritual powers of man; the possession of such a capacity may be a part of the plan on which the creative Energy has built him. It may be conceded that what man has up till now principally done is to act within the circle of his nature, on a spiral of nature-movement, sometimes descending, sometimes ascending, – there has been no straight line of progress, no indisputable, fundamental or radical exceeding of his past nature: what he has done is to sharpen, subtilise, make a more and more complex and plastic use of his capacities. It cannot truly be said that there has been no such thing as human progress since man’s appearance or even in his recent ascertainable history; for however great the ancients, however supreme some of their achievements and creations, however impressive their powers of spirituality, of intellect or of character, there has been in later developments an increasing subtlety, complexity, manifold development of knowledge and possibility in man’s achievements, in his politics, society, life, science, metaphysics, knowledge of all kinds, art, literature; even in his spiritual endeavour, less surprisingly lofty and less massive in power of spirituality than that of the ancients, there has been this increasing subtlety, plasticity, sounding of depths, extension of seeking. There have Page – 295 been falls from a high type of culture, a sharp temporary descent into a certain obscurantism, cessations of the spiritual urge, plunges into a barbaric natural materialism; but these are temporary phenomena, at worst a downward curve of the spiral of progress. This progress has not indeed carried the race beyond itself, into a self-exceeding, a transformation of the mental being. But that was not to be expected; for the action of evolutionary Nature in a type of being and consciousness is first to develop the type to its utmost capacity by just such a subtilisation and increasing complexity till it is ready for her bursting of the shell, the ripened decisive emergence, reversal, turning over of consciousness on itself that constitutes a new stage in the evolution. If it be supposed that her next step is the spiritual and supramental being, the stress of spirituality in the race may be taken as a sign that that is Nature’s intention, the sign too of the capacity of man to operate in himself or aid her to operate the transition. If the appearance in animal being of a type similar in some respects to the ape-kind but already from the beginning endowed with the elements of humanity was the method of the human evolution, the appearance in the human being of a spiritual type resembling mental-animal humanity but already with the stamp of the spiritual aspiration on it would be the obvious method of Nature for the evolutionary production of the spiritual and supramental being.” The Life Divine, pp. 841-42
One thing seems obvious, humanity has reached a certain state of general tension – tension in effort, in action, even in daily life – with such an excessive hyperactivity, so widespread a trepidation, that mankind as a whole seems to have come to a point where it must either break through the resistance and emerge Page – 296 into a new consciousness or else fall back into an abyss of darkness and inertia. This tension is so complete and so widespread that something obviously has to break. It cannot go on in this way. We may take it as a sure sign of the infusion into matter of a new principle of force, consciousness, power, which by its very pressure is producing this acute state. Outwardly, we could expect the old methods used by Nature when she wants to bring about an upheaval; but there is a new characteristic, which of course is only visible in an elite], but even this elite] is fairly widespread\is not localised at one point, at one place in the world; we find traces of it in all countries, all over the world: the will to find a new, higher, progressive solution, an effort to rise towards a vaster, more comprehensive perfection. Certain ideas of a more general nature, of a wider, perhaps more “collective” kind, are being worked out and are acting in the world. And both things go together: a possibility of a greater and more total destruction, a reckless inventiveness which increases the possibility of catastrophe, a catastrophe which would be on a far greater scale than it has ever been; and, at the same time, the birth or rather the manifestation of much higher and more comprehensive ideas and acts of will which, when they are heard, will bring a wider, vaster, more complete, more perfect remedy than before. This struggle, this conflict between the constructive forces of the ascending evolution of a more and more perfect and divine realisation, and the more and more destructive, powerfully destructive forces – forces that are mad beyond all control – is more and more obvious, marked, visible, and it is a kind of race or struggle as to which will reach the goal first. It would seem that all the adverse, anti-divine forces, the forces of the vital world, have descended on the earth, are making use of it as their field of action, and that at the same time a new, higher, more powerful spiritual force has also descended on earth to bring it a new life. This makes the struggle more acute, more violent, Page – 297 more visible, but it seems also more definitive, and that is why we can hope to reach an early solution. There was a time, not so long ago, when the spiritual aspiration of man was turned towards a silent, inactive peace, detached from all worldly things, a flight from life, precisely to avoid battle, to rise above the struggle, escape all effort; it was a spiritual peace in which, along with the cessation of all tension, struggle, effort, there ceased also suffering in all its forms, and this was considered to be the true and only expression of a spiritual and divine life. It was considered to be the divine grace, the divine help, the divine intervention. And even now, in this age of anguish, tension, hypertension, this sovereign peace is the best received aid of all, the most welcome, the solace people ask and hope for. For many it is still the true sign of a divine intervention, of divine grace. In fact, no matter what one wants to realise, one must begin by establishing this perfect and immutable peace; it is the basis from which one must work; but unless one is dreaming of an exclusive, personal and egoistic liberation, one cannot stop there. There is another aspect of the divine grace, the aspect of progress which will be victorious over all obstacles, the aspect which will propel humanity to a new realisation, which will open the doors of a new world and make it possible not only for a chosen few to benefit by the divine realisation but for their influence, their example, their power to bring to the rest of mankind new and better conditions. This opens up roads of realisation into the future, possibilities which are already foreseen, when an entire part of humanity, the one which has opened consciously or unconsciously to the new forces, is lifted up, as it were, into a higher, more harmonious, more perfect life.…Even if individual transformation is not always permissible or possible, there will be a kind of general uplifting, a harmonisation of the whole, which will make it possible for a new order, a new harmony to be established and for the anguish of the present disorder and struggle to disappear Page – 298 and be replaced by an order which will allow a harmonious functioning of the whole. There will be other consequences which will tend to eliminate in an opposite way what the intervention of the mind in life has created, the perversions, the ugliness, the whole mass of distortions which have increased suffering, misery, moral poverty, an entire area of sordid and repulsive misery which makes a whole part of human life into something so frightful. That must disappear. This is what makes humanity in so many ways infinitely worse than animal life in its simplicity and the natural spontaneity and harmony that it has in spite of everything. Suffering in animals is never so miserable and sordid as it is in an entire section of humanity which has been perverted by the use of a mentality exclusively at the service of egoistic needs. We must rise above, spring up into Light and Harmony or fall back, down into the simplicity of a healthy unperverted animal life.
When this talk was first published in 1958, Mother added the following note on the “uplifting” of an entire part of humanity by the action of the new forces:
But those who cannot be lifted up, those who refuse to progress, will automatically lose the use of the mental consciousness and will fall back to a sub-human level. I shall tell you about an experience I had which will help you to understand better. It was shortly after the supramental experience of the third of February,¹ and I was still in the state in which things of the physical world seemed so far off, so absurd. A group of visitors had asked permission to come to me and one evening they came to the Playground. They were rich people, that is, they had more money than they needed to live on. Among them there was a woman in a sari; she was very fat, her sari was arranged so as to hide her body. As she was bending
¹ See Appendix to the talk of February 19. Page – 299 down to receive my blessings, one corner of the sari came open, uncovering a part of her body, a naked belly – an enormous one. I felt a real shock.…There are corpulent people who have nothing repugnant about them, but I suddenly saw the perversion, the rottenness that this belly concealed, it was like a huge abscess, expressing greed, vice, depraved taste, sordid desire, which finds its satisfaction as no animal would, in grossness and especially in perversity. I saw the perversion of a depraved mind at the service of the lowest appetites. Then, all of a sudden, something sprang up from me, a prayer, like a Veda: “O Lord, this is what must disappear!” One understands very well that physical misery, the unequal distribution of the goods of this world could be changed, one can imagine economic and social solutions which could remedy this, but it is that misery, the mental misery, the vital perversion, it is that which cannot change, doesn’t want to change. And those who belong to this type of humanity are condemned in advance to disintegration. That is the meaning of original sin: the perversion which began with the mind. That part of humanity, of human consciousness, which is capable of uniting with the supermind and liberating itself, will be completely transformed is advancing towards a future reality which is not yet expressed in its outer form; the part which is closest to Nature, to animal simplicity, will be reabsorbed into Nature and thoroughly assimilated. But the corrupted part of human consciousness which allows perversion through its misuse of the mind will be abolished. This type of humanity is part of an unfruitful attempt – which must be eliminated – just as there have been other abortive species which have disappeared in the course of universal history. Certain prophets in the past have had this apocalyptic vision but, as usual, things were mixed, and they did not have together with their vision of the apocalypse the vision of the supramental Page – 300 world which will come to raise up the part of humanity which consents and to transform this physical world. So, to give hope to those who have been born into it, into this perverted part of human consciousness, they have taught redemption through faith: those who have faith in the sacrifice of the Divine in Matter will be automatically saved, in another world – by faith alone, without understanding, without intelligence. They have not seen the supramental world nor that the great Sacrifice of the Divine in Matter is the sacrifice of involution which must culminate in the total revelation of the Divine in Matter itself. Page – 301
“It is pertinently suggested that if such an evolutionary culmination is intended and man is to be its medium, it will only be a few especially evolved human beings who will form the new type and move towards the new life; that once done, the rest of humanity will sink back from a spiritual aspiration no longer necessary for Nature’s purpose and remain quiescent in its normal status. It can equally be reasoned that the human gradation must be preserved if there is really an ascent of the soul by reincarnation through the evolutionary degrees towards the spiritual summit; for otherwise the most necessary of all the intermediate steps will be lacking. It must be conceded at once that there is not the least probability or possibility of the whole human race rising in a block to the supramental level; what is suggested is nothing so revolutionary and astonishing, but only the capacity in the human mentality, when it has reached a certain level or a certain point of stress of the evolutionary impetus, to press towards a higher plane of consciousness and its embodiment in the being. The being will necessarily undergo by this embodiment a change from the normal constitution of its nature, a change certainly of its mental and emotional and sensational constitution and also to a great extent of the body-consciousness and the physical conditioning of our life and energies; but the change of consciousness will be the chief factor, the initial movement, the physical modification will be a subordinate factor, a consequence. This transmutation of the consciousness will always remain possible to the human being when the flame of the soul, the psychic kindling, becomes potent in heart and mind and the nature is Page – 302 ready. The spiritual aspiration is innate in man; for he is, unlike the animal, aware of imperfection and limitation and feels that there is something to be attained beyond what he now is: this urge towards self-exceeding is not likely ever to die out totally in the race. The human mental status will be always there, but it will be there not only as a degree in the scale of rebirth, but as an open step towards the spiritual and supramental status.”
The Life Divine, pp. 842-43
It is obvious that what especially characterises man is this mental capacity of watching himself live. The animal lives spontaneously, automatically, and if it watches itself live, it must be to a very minute and insignificant degree, and that is why it is peaceful and does not worry. Even if an animal is suffering because of an accident or an illness, this suffering is reduced to a minimum by the fact that it does not observe it, does not project it in its consciousness and into the future, does not imagine things about its illness or its accident. With man there has begun this perpetual worrying about what is going to happen, and this worry is the principal, if not the sole cause of his torment. With this objectivising consciousness there has begun anxiety, painful imaginations, worry, torment, anticipation of future catastrophes, with the result that most men – and not the least conscious, the most conscious – live in perpetual torment. Man is too conscious to be indifferent, he is not conscious enough to know what will happen. Truly it could be said without fear of making a mistake that of all earth’s creatures he is the most miserable. The human being is used to being like that because it is an atavistic state which he has inherited from his ancestors, but it is truly a miserable condition. And it is only with this spiritual capacity of rising to a higher level and replacing the animal’s unconsciousness by a spiritual super-consciousness that there comes into the being not Page – 303 only the capacity to see the goal of existence and to foresee the culmination of the effort but also a clear-sighted trust in a higher spiritual power to which one can surrender one’s whole being, entrust oneself, give the responsibility for one’s life and future and so abandon all worries. Of course, it is impossible for man to fall back to the level of the animal and lose the consciousness he has acquired; therefore, for him there is only one means, one way to get out of this condition he is in, which I call a miserable one, and to emerge into a higher state where worry is replaced by a trusting surrender and the certitude of a luminous culmination – this way is to change the consciousness. Truly speaking there is no condition more miserable than being responsible for an existence to which one doesn’t have the key, that is, of which one doesn’t have the threads that can guide and solve the problems. The animal sets itself no problems: it just lives. Its instinct drives it, it relies on a collective consciousness which has an innate knowledge and is higher than itself, but it is automatic, spontaneous, it has no need to will something and make an effort to bring it about, it is quite naturally like that, and as it is not responsible for its life, it does not worry. With man is born the sense of having to depend on himself, and as he does not have the necessary knowledge the result is a perpetual torment. This torment can come to an end only with a total surrender to a higher consciousness than his own to which he can totally entrust himself, hand over his worries and leave the care of guiding his life and organising everything. How can a problem be solved when one doesn’t have the necessary knowledge? And the unfortunate thing is that man believes that he has to resolve all the problems of his life, and he does not have the knowledge needed to do it. That is the source, the origin of all his troubles – that perpetual question, “What should I do?.” which is followed by another one still more acute, “What is going to happen?” and at the same time, more or less, the inability to answer. Page – 304 That is why all spiritual disciplines begin with the necessity of surrendering all responsibility and relying on a higher principle. Otherwise peace is impossible. And yet, consciousness has been given to man so that he can progress, can discover what he doesn’t know, develop into what he has not yet become; and so it may be said that there is a higher state than that of an immobile and static peace: it is a trust total enough for one to keep the will to progress, to preserve the effort for progress while ridding it of all anxiety, all care for results and consequences. This is one step ahead of the methods which may be called “quietist”, which are founded on the rejection of all activity and a plunging into an immobility and inner silence, which forsake all life because it has been suddenly felt that without peace one can’t have any inner realisation and, quite naturally, one thought that one couldn’t have peace so long as one was living in outer conditions, in the state of anxiety in which problems are set and cannot be solved, for one does not have the knowledge to do so. The next step is to face the problem, but with the calm and certitude of an absolute trust in the supreme Power which knows, and can make you act. And then, instead of abandoning action, one can act in a higher peace that is strong and dynamic. This is what could be called a new aspect of the divine intervention in life, a new form of intervention of the divine forces in existence, a new aspect of spiritual realisation. Page – 305 |