22 November 1958   

KARMA 

      This sort of fatality that one sometimes feels weighing heavy on one’s life, which is called Karma in India, is the result of past lives; indeed, it is something that has to be exhausted, something that weighs on one’s consciousness.

      This is how things happen: the psychic being passes from one life to another, each life on earth being the occasion and means for a further progress, for a further growth. But it can happen that the psychic takes birth with the intention of going through a certain experience, of learning a certain thing, of developing a certain faculty through a definite experience. Then, in that life, in the life in which that experience has to be gone through, for one reason or another − there may be several − the soul does not fall exactly on the spot where it should: a displacement of some kind can occur, a set of contrary circumstances − it can happen − and in that case the incarnation miscarries totally and the soul goes away to wait for a better occasion. But in other cases, the soul simply does not find it possible to do exactly what it wants and finds itself dragged into untoward circumstances − untoward not merely from the objective point of view, but untoward for its own growth. And that makes it necessary to begin the experience again, often under much more difficult conditions.

      And if − anything can happen, you see − if this second attempt is also a failure, if conditions make it impossible once again for what the psychic wants to do, if, for example, it is in a body with an inadequate will or a deformation in the thought or too tough an egoism and the attempt ends in suicide, then it is something frightful. I have seen it many times; it creates a dreadful Karma which may repeat itself life after life before the soul becomes capable of conquering and doing  

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what it wants to do. And each time the conditions become more and more difficult, each time a considerably greater effort is demanded. It has sometimes been said that one cannot get out of it. Indeed, the subconscious memory of the past creates a sort of irresistible desire to avoid the difficulty and one begins again the same stupidity or an even greater stupidity, and to the difficulty already so great is added yet another. Also, there are moments − moments or circumstances when nobody is there to help you, to instruct you, to guide you. You are all alone, not knowing what to hang on to. The situation then becomes so terrible, the circumstances are so abominable.

      But if only once the soul has made an appeal, if once it has made contact with the Grace, then in the following life, one immediately finds oneself in conditions where everything can be swept away at one stroke. At that moment you need to have a great courage, a great endurance, though at times a true love is sufficient. And if there is faith − a little, a very very little is enough − then everything is swept away. But in most cases what you need is a great stoic courage, a capacity to endure and to hold out: the resistance, especially in the case of a previous suicide, resistance to the temptation to again begin this foolishness − because it makes a terrible formation. There is also this habit of not looking the difficulty straight in the face, which is translated by taking flight. When suffering comes, fly, fly, instead of absorbing the difficulty, instead of holding tight, that is to say, not stirring within, not yielding, yes, above all, not yielding when you feel within: “I cannot bear it any longer.” Hold your head as quiet as possible, do not follow the movement, do not obey the vibration.

      That is what is needed, just that: faith in the Grace, perception of the Grace, or else, intensity of call, or better still, the response, the response, the knot opening, breaking, the response to this wonderful love of the Grace.

      It is difficult without a strong will, and above all, above all, the capacity to resist the temptation which has been the fatal  

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temptation through all the lives because of its accumulated power. Each defeat gives fresh force to it. A small victory can dissolve it.

      The most terrible thing is when you do not have the strength, the courage, something indomitable. How often they come and tell me: “I want to die, I want to run away, I want to die.” They get the answer: “Well, then, die to yourself ! You are not asked to let your ego survive ! Die to yourself since you want to die! Have that courage, the true courage to die to your egoism.”

      But because it is a Karma, you have to do something yourself. Karma is a construction of the ego; the ego must do something, everything cannot be done for it. The truth is this: Karma is the result of the actions of the ego, and it is only when the ego abdicates that Karma is dissolved. You can aid the ego, you can assist it, you can give it force and infuse it with courage, but it must use them.

      There is such a gulf between what we truly are and what we are at present that it turns your head giddy at times. You must not yield to the giddiness. Do not move. Be still like a stone until the thing passes away.

      Generally, when the time has come for a Karma to be conquered and absorbed by the Grace, there also comes the image or the knowledge or the experience of the exact facts that are the cause of the Karma, and then at that moment you can start the cleaning.

      But it is just at the most painful point, there where the suggestions are the strongest, that you must bear the blow. Otherwise you will always have to start over again, always start over again.

      One day a moment comes when the thing has to be done, when one must make the true inner gesture that liberates. To tell the truth, just now there is upon earth an opportunity which presents itself only after thousands of years, a conscious help with the necessary power. It was once believed that nothing had  

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the power to wipe away the consequences of a Karma, that it was only by exhausting it through a series of purificatory acts that the consequences could be transformed, exhausted, effaced. But with the supramental power, this can be done without the need of going through all the steps of the process of liberation.  

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January 1960  

I have read that the bodies of some saints, after their death, have disappeared and become flowers or just vanished into the sky. Can such a thing happen?

Everything is possible, it could have happened, but I do not believe it did. We cannot always believe what is said in books. Nor is there a necessary connection between such phenomena and sainthood. Some “mediums”, as they are called, have an unusual capacity. They are put in a chair, tied to it, guarded by people, and the room is locked securely from outside. Then darkness is created in the room. After some time − longer or shorter according to the medium’s power − the knots are found untied, the chair is seen empty: the occupant has disappeared. Then, in an adjoining room, the person is found lying down in a deep trance. Through closed doors and thick walls the medium has passed. It is by a power of deconcentration and reconcentration of the physical substance.

      Phenomena like these have taken place under the strictest scientific control. So they do genuinely occur in rare instances, but they are no sign of sanctity. There is nothing spiritual about them. What is at work is purely a capacity of the vital being. And often the mediums are people of very low character, with not a trace of anything saintly.

      But to come back to the point. In connection with great or holy men all sorts of stories get started. When Sri Aurobindo had not left his body, there was circulated a story that he used to go out of the roof of his room − yes, physically − and move about in all kinds of places. It is even written down in a book. He told me about it himself.

Some books say that Mirabai disappeared physically into the idol of Krishna and was never seen again.  

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Don’t other books tell other stories?

It is also reported that you never write with a pen. The pen just writes for you.

      There you are !  

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Undated: Before February 1960   

THE TRUE REASON 

      Those who want to follow the true path will naturally be exposed to the attacks of all the forces of ill-will, which not only do not understand but generally hate what they do not understand.

      If you are troubled, vexed, even discouraged by all the spiteful stupidities that people may say about you, you will not be able to advance much on the way. And these things come to you not because you are unlucky or because your lot is not a happy one, but because on the contrary the divine Consciousness and Grace take your resolution seriously and allow circumstances to become the touchstones on the way, to see if your resolution is sincere and you are strong enough to face the difficulties.

      Therefore, if someone laughs at you, or says something which is not kind, the first thing to do is to look within yourself and see what is the weakness or imperfection which has allowed such a thing to happen, and not to be disconsolate or indignant or sad because people do not appreciate you for what you consider to be your proper value; on the contrary, you should thank the divine Grace for having pointed out to you the weakness or imperfection or deformation that you have to rectify.

      So instead of being unhappy, you can be fully satisfied and take advantage, a great advantage, of the harm that someone wanted to do to you.

      Besides, if you truly wish to follow the path and to do the yoga, you should not do it so that people will appreciate and honour you; you should do it because it is an imperative need of your being and because you can be happy only in that way. Whether people appreciate you or do not appreciate you has  

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absolutely no importance whatever. You can tell yourself beforehand that the farther you are from the ordinary man, the more foreign to the way of the ordinary creature, the less you will be appreciated − quite naturally, for they will not understand you. And I repeat that this has no importance whatever.

      True sincerity consists in following the way because you cannot do otherwise, in consecrating yourself to the divine life because you cannot do otherwise, in endeavouring to transform your being and emerge into the Light because you cannot do otherwise, because it is the very reason for which you live.

      When it is like that, you can be sure that you are on the right path.  

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4 June 1960  

      Why does one wake up tired in the morning, and what should one do to have a better sleep?

If you wake up tired in the morning, it is because of tamas, nothing else, a formidable mass of tamas; I myself noticed it when I began to do the yoga of the body. It is inevitable so long as the body is not transformed.

      You must lie flat on your back and relax all the muscles and all the nerves − it is an easy thing to learn − to be like what I call a rag on a bed: nothing else remains. And if you can do that with the mind also, you get rid of all those stupid dreams that make you more tired when you get up than when you went to bed. It is the cellular activity of the brain that continues without control, and that tires one much. So, a total relaxation, a sort of complete calm, without tension, in which everything is stopped. But this is only the beginning.

      Afterwards, you make a self-giving as total as possible, of everything, from top to bottom, from outside to inside, and an eradication, as total as possible, of all the resistance of the ego. And you begin repeating your mantra − your mantra, if you have one, or any word which has a power for you, a word leaping forth from the heart spontaneously, like a prayer, a word which sums up your aspiration. After repeating it a certain number of times, if you are accustomed to do so, you enter into trance. And from that trance you pass into sleep. The trance lasts as long as it should and quite naturally, spontaneously, you pass into sleep. But when you come back from this sleep, you remember everything; the sleep was like a continuation of the trance.

      Fundamentally, the sole purpose of sleep is to enable the body to assimilate the effect of the trance so that the effect may be received everywhere, and to enable the body to do its natural nocturnal function of eliminating toxins.  

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And when you wake up, there is not that trace of heaviness which comes from sleep: the effect of the trance continues.

      Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into sleep. But there must be a life in the words; I do not mean an intellectual significance, nothing of that kind, but a vibration. And its effect on the body is extraordinary: it begins to vibrate, vibrate, vibrate… and quietly you let yourself go, as though you wanted to go to sleep. The body vibrates more and more, more and more, more and more, and away you go. That is the cure for tamas.

      It is tamas which causes bad sleep. There are two kinds of bad sleep: the sleep that makes you heavy, dull, as if you lost all the effect of the effort you put in during the preceding day; and the sleep that exhausts you as if you had passed your time in fighting. I have noticed that if you cut your sleep into slices (it is a habit one can form), the nights become better. That is to say, you must be able to come back to your normal consciousness and normal aspiration at fixed intervals come back at the call of the consciousness. But for that you must not use an alarm-clock! When you are in trance, it is not good to be shaken out of it.

      When you are about to go to sleep, you can make a formation; say: “I shall wake up at such an hour” (you do that very well when you are a child). For the first stretch of sleep you must count at least three hours; for the last, one hour is sufficient. But the first one must be three hours at the minimum. On the whole, you have to remain in bed at least seven hours; in six hours you do not have time enough to do much (naturally I am looking at it from the point of view of sadhana) to make the nights useful.

      To make use of the nights is an excellent thing. It has a double effect: a negative effect, it prevents you from falling backward, losing what you have gained - that is indeed painful − and a positive effect, you make some progress, you continue your progress.  

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You make use of the night, so there is no trace of fatigue any more.

      Two things you must eliminate: falling into the stupor of the inconscience, with all the things of the subconscient and inconscient that rise up, invade you, enter you; and a vital and mental superactivity where you pass your time in fighting, literally, terrible battles. People come out of that state bruised, as if they had received blows. And they did receive them − it is not “as if”! And I see only one way out: to change the nature of sleep.      

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18 July 1960  

      Naturally, dates are put on these old talks, but nobody pays any attention to the dates. How can they be mixed up with the things of today, which are on an entirely different plane?

      There is an experience where you are altogether outside time, that is to say, in front, behind, above, below, it is all the same. In this identification, at the moment of identification, there is no more past or present or future. And in truth, this is the only way of knowing.

      As the experiences develop, these old talks give me the impression of someone who walks all around a garden telling about what is there within it. But there comes a time when you enter into the garden and then you know a little better what is there. And I am beginning to enter. I am beginning.      

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18 July 1961¹  

The question which introduces this talk is based

upon Sri Aurobindo’s aphorism: “Sin is that

which was once in its place, persisting now it

is out of place; there is no other sinfulness.”  

What are the very first things that the Supramental Force intends to drive out, or is trying to drive out, so that everything may be in its place, individually and cosmically?

Drive out? But will it “drive out” anything? If we accept Sri Aurobindo’s idea, it will put each thing in its place, that’s all.

      One thing must necessarily cease, and that is the distortion, that is to say, the veil of falsehood upon Truth, because that is what is responsible for everything we see here. If this is removed, things will be completely different, completely. They will be what we feel them to be when we come out of this consciousness. When one comes out of this consciousness and enters into the Truth-consciousness, the difference is such that one wonders how there can be anything like suffering and misery and death and all that. There is a kind of astonishment in the sense that one does not understand how it can happen − when one has really tipped over to the other side. But this experience is usually associated with the experience of the unreality of the world as we know it, whereas Sri Aurobindo says that this perception of the unreality of the world is not necessary in order to live in the supramental consciousness − it is only the unreality of Falsehood, not the unreality of the world. That is to say, the world has a reality of its own, independent of Falsehood.

      I suppose that is the first effect of the Supermind − the first effect in the individual, because it will begin with the individual.

¹ The question and first three paragraphs of this talk are also published in  On Thoughts and Aphorisms, Cent. Vol. 10, p. 108. 

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      It is probable that this state of new consciousness will have to become a constant state. But then a problem arises: how can one remain in contact with the world as it is in its deformation? Because I have noticed one thing: when this state is very strong in me, very strong, so strong that it is able to resist anything that comes to bombard it from outside, then when I say something, people do not understand at all, not at all; so this state inevitably does away with a useful contact.

      Taking only the earth, for example, how could there be a little supramental creation, a nucleus of supramental action and radiation upon earth? Is it possible? One can conceive very well of a nucleus of superhuman creation and of supermen, that is to say, men who were men and who through evolution and transformation (in the true sense of the word) have succeeded in manifesting the supramental forces; but their origin is human and since their origin is human there is necessarily a contact; even if everything is transformed, even if the organs are transformed into centres of force, there remains nonetheless something human, like a colouring. It is these beings, according to the traditions, who will discover the secret of direct supramental creation, without passing through the process of ordinary Nature, and it is through them that the truly supramental beings will take birth, the ones who must necessarily live in a supramental world. But then how would the contact be made between these beings and the ordinary world? How is one to conceive of the transformation of Nature, a transformation sufficient to bring about the supramental creation upon earth? I do not know.

      Naturally, for such a thing to happen, a considerably long time is needed, this we know; and there will probably be stages, steps, things which will appear, things which for the moment we do not know or do not conceive, and they will change the conditions of the earth − but that means seeing some thousands of years ahead.

      There remains the problem: is it possible to make use of  

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this notion of space, I mean the space on the terrestrial globe?¹ Is it possible to find a spot where one could create the embryo or seed of the future supramental world? The plan came in all the details, but it is a plan which in its spirit and consciousness does not at all conform to what is possible on earth at present; yet in its most material manifestation, it was based on terrestrial conditions. It is the concept of an ideal town which would be the nucleus of an ideal country, a town which would have contacts, purely superficial and extremely limited in their effect, with the outside world. One would therefore already have to conceive − but this is possible − of a power sufficiently strong to be at the same time a protection against aggression or ill-will (this would not be the most difficult protection to obtain) and against infiltration and admixtures. But if necessary, one can conceive of that. From the social point of view, from the point of view of organisation, from the point of view of the inner life, these are not problems. The problem is the relation with what is not supramentalised, to prevent the infiltration, the admixture: that is to say, to prevent the nucleus from falling back into an inferior creation − it is a problem about the period of transition.

      All those who have given thought to the problem have always imagined something unknown to the rest of humanity, like a gorge in the Himalayas, for example, a place unknown to the rest of the world. But this is not a solution; it is not a solution at all.

      No, the only solution is an occult power, but this already implies that before anything can be done, a certain number of individuals must have reached a great perfection of realisation. But one can conceive that if this can be done, one can have a spot which is in the midst of the outside world and yet isolated (without any contacts, you see), a spot where everything would be exactly in its place − as an example.

¹Later, when asked about the meaning of this phrase, the Mother laughed and said: “I said that of the other side! − the side where the notion of space is not so concrete.” 

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Each thing is exactly in its place, each person exactly in his place, each movement exactly in its place − and in its place in an ascending progressive movement, without any relapse, that is to say, quite the contrary to what happens in ordinary life. Naturally, this presupposes a kind of perfection, this presupposes a kind of unity, this presupposes that the different aspects of the Supreme can be manifested and, of course, an exceptional beauty, a total harmony and a power strong enough to command obedience from the forces of Nature. For example, even if this spot were surrounded by forces of destruction, they would not have the power to act; the protection would be sufficient. All this requires the utmost perfection in the individuals who would be the organisers of such a thing.

(Silence)

      Indeed, nobody knows how the first men were formed, the first mental realisation. One does not know whether they were isolated individuals or groups, whether this happened in the midst of others or in isolation. I do not know. But there may be an analogy with the future case of the supramental creation. It is not difficult to conceive that in the solitude of the Himalayas or in the solitude of a virgin forest an individual would begin to create around him his little supramental world. It is easy to conceive. But the same thing would be necessary: he would have to have reached such a perfection that his power would act automatically to prevent intrusion, so that automatically his world would be protected; that is to say, all contrary or foreign elements would be prevented from approaching.

      Stories of the kind have been told, of people who lived in an ideal solitude. It is not impossible at all to conceive that. When one is in contact with this Power, at the moment it is in you, you see quite well that it is child’s play; it is even possible to change certain things, to exert an influence on surrounding  

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vibrations and forms, which automatically begin to be supramentalised. All that is possible, but it is on an individual scale. Whereas, take the example of what is happening here, the individual dwelling at the very centre of all this chaos: there lies the difficulty! Does it not follow from this very fact that it is impossible to reach a kind of perfection in the realisation? But then too, the other example, that of the solitary in the forest, does not at all prove that the rest of mankind will be able to follow; whereas what is happening here is already a much more radiating action. This is what must happen at a given moment, this must happen inevitably. But the problem remains: can this happen at the same time or before the other thing is realised − at the same time or before the individual, the one individual is supramentalised?

      Evidently, the realisation under the conditions of community or the group is much more complete, integral, total and probably more perfect than any individual realisation, which is always, necessarily, on the external, material plane, absolutely limited, because it is only one mode of being, one mode of manifestation, one microscopic set of vibrations that is touched.

      But from the point of view of the easiness of the work, I believe there is no comparison.

(Silence)

      The problem remains. All people like Buddha and the others, had it first realised and then entered into contact with the world: well, this is very simple. But with regard to what I have in view, is it not an indispensable condition, for the realisation to be total, that one remains in the world?

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