{"id":3978,"date":"2013-07-13T01:52:38","date_gmt":"2013-07-13T01:52:38","guid":{"rendered":"http:\/\/localhost\/?p=3978"},"modified":"2013-07-13T01:52:38","modified_gmt":"2013-07-13T01:52:38","slug":"46-22-november-1958-vol-15-words-of-the-mother-volume-15","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/15-words-of-the-mother-volume-15\/46-22-november-1958-vol-15-words-of-the-mother-volume-15","title":{"rendered":"-46_22 November 1958 .htm"},"content":{"rendered":"
\n\n\n
\n


\n22
\n November 1958<\/span><\/i><\/b> <\/span><\/i><\/b>  <\/span><\/p>\n

KARMA<\/span><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This sort of fatality that one sometimes
\nfeels weighing heavy on one\u2019s life, which is called Karma in <\/span>India<\/span>, is the result of past lives; indeed, it
\nis something that has to be exhausted, something that weighs on one\u2019s
\nconsciousness. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This is how things happen: the psychic
\nbeing passes from one life to another, each life on earth being the occasion
\nand means for a further progress, for a further growth. But it can happen that
\nthe psychic takes birth with the intention of going through a certain
\nexperience, of learning a certain thing, of developing a certain faculty
\nthrough a definite experience. Then, in that life, in the life in which that
\nexperience has to be gone through, for one reason or another − there may
\nbe several − the soul does not fall exactly on the spot where it should:
\na displacement of some kind can occur, a set of contrary circumstances −
\nit can happen − and in that case the incarnation miscarries totally and
\nthe soul goes away to wait for a better occasion. But in other cases, the soul
\nsimply does not find it possible to do exactly what it wants and finds itself
\ndragged into untoward circumstances − untoward not merely from the
\nobjective point of view, but untoward for its own growth. And that makes it
\nnecessary to begin the experience again, often under much more difficult
\nconditions. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And if − anything can happen, you
\nsee − if this second attempt is also a failure, if conditions make it
\nimpossible once again for what the psychic wants to do, if, for example, it is
\nin a body with an inadequate will or a deformation in the thought or too tough
\nan egoism and the attempt ends in suicide, then it is something frightful. I
\nhave seen it many times; it creates a dreadful Karma which may repeat itself
\nlife after life before the soul becomes capable of conquering and doing  <\/span><\/p>\n

\nPage – 391<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

what<\/span><\/span> it wants to do. And each time the
\nconditions become more and more difficult, each time a considerably greater
\neffort is demanded. It has sometimes been said that one cannot get out of it.
\nIndeed, the subconscious memory of the past creates a sort of irresistible
\ndesire to avoid the difficulty and one begins again the same stupidity or an
\neven greater stupidity, and to the difficulty already so great is added yet another.
\nAlso, there are moments − moments or circumstances when nobody is there
\nto help you, to instruct you, to guide you. You are all alone, not knowing what
\nto hang on to. The situation then becomes so terrible, the circumstances are so
\nabominable. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But if only once the soul has made an
\nappeal, if once it has made contact with the Grace, then in the following life,
\none immediately finds oneself in conditions where everything can be swept away
\nat one stroke. At that moment you need to have a great courage, a great
\nendurance, though at times a true love is sufficient. And if there is faith
\n− a little, a very very little is enough − then everything is swept
\naway. But in most cases what you need is a great stoic courage, a capacity to
\nendure and to hold out: the resistance, especially in the case of a previous
\nsuicide, resistance to the temptation to again begin this foolishness −
\nbecause it makes a terrible formation. There is also this habit of not looking
\nthe difficulty straight in the face, which is translated by taking flight. When
\nsuffering comes, fly, fly, instead of absorbing the difficulty, instead of
\nholding tight, that is to say, not stirring within, not yielding, yes, above
\nall, not yielding when you feel within: \u201cI cannot bear it any longer.\u201d Hold
\nyour head as quiet as possible, do not follow the movement, do<\/span>
\nnot obey the vibration. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>That is what is needed, just that: faith
\nin the Grace, perception of the Grace, or else, intensity of call, or better
\nstill, the response, the response, the knot opening, breaking, the response to
\nthis wonderful love of the Grace. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It is difficult without a strong will, and
\nabove all, above all, the capacity to resist the temptation which has been the
\nfatal  <\/span><\/p>\n

\nPage – 392<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

temptation<\/span><\/span> through all the lives because of its
\naccumulated power. Each defeat gives fresh force to it. A small victory can
\ndissolve it. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The most terrible thing is when you do not
\nhave the strength, the courage, something indomitable. How often they come and
\ntell me: \u201cI want to die,<\/span> I want to run away, I want to
\ndie.\u201d They get the answer: \u201cWell, then, die to yourself !<\/span>
\nYou are not asked to let your ego survive !<\/span> Die to
\nyourself since you want to die! Have that courage, the true courage to die to
\nyour egoism.\u201d <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But because it is a Karma, you have to do
\nsomething yourself. Karma is a construction of the ego; the ego must do
\nsomething, everything cannot be done for it. The truth is this: Karma is the
\nresult of the actions of the ego, and it is only when the ego abdicates that
\nKarma is dissolved. You can aid the ego, you can assist it, you can give it
\nforce and infuse it with courage, but it must use them. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There is such a gulf between what we truly
\nare and what we are at present that it turns your head giddy at times. You must
\nnot yield to the giddiness. Do not move. Be still like a stone until the thing
\npasses away. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Generally, when the time has come for a Karma<\/span> to be conquered and absorbed by the Grace, there
\nalso comes the image or the knowledge or the experience of the exact facts that
\nare the cause of the Karma, and then at that moment you can start the cleaning.
\n<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But it is just at the most painful point,
\nthere where the suggestions are the strongest, that you must bear the blow.
\nOtherwise you will always have to start over again, always start over again. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One day a moment comes when the thing has
\nto be done, when one must make the true inner gesture that liberates. To tell
\nthe truth, just now there is upon earth an opportunity which presents itself
\nonly after thousands of years, a conscious help with the necessary power. It
\nwas once believed that nothing had  <\/span><\/p>\n

\nPage – 393<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

the<\/span><\/span> power to wipe away the consequences of a
\nKarma, that it was only by exhausting it through a series of purificatory acts
\nthat the consequences could be transformed, exhausted, effaced. But with the
\nsupramental power, this can be done without the need of going through all the
\nsteps of the process of liberation. <\/span> <\/span><\/p>\n

\nPage – 394<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nJanuary 1960 <\/a> <\/span><\/i><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

I have read that the bodies of some
\nsaints, after their death, have disappeared and become flowers or just vanished
\ninto the sky. Can such a thing happen? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Everything is
\npossible, it could have happened, but I do not believe it did. We cannot always
\nbelieve what is said in books. Nor is there a necessary connection between such
\nphenomena and sainthood. Some \u201cmediums\u201d, as they are called, have an unusual
\ncapacity. They are put in a chair, tied to it, guarded by people, and the room
\nis locked securely from outside. Then darkness is created in the room. After
\nsome time − longer or shorter according to the medium\u2019s power − the
\nknots are found untied, the chair is seen empty: the occupant has disappeared.
\nThen, in an adjoining room, the person is found lying down in a deep trance.
\nThrough closed doors and thick walls the medium has passed. It is by a power of
\ndeconcentration and reconcentration of the physical substance. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Phenomena like these have taken place
\nunder the strictest scientific control. So they do genuinely occur in rare
\ninstances, but they are no sign of sanctity. There is nothing spiritual about
\nthem. What is at work is purely a capacity of the vital being. And often the
\nmediums are people of very low character, with not a trace of anything saintly.
\n<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But to come back to the
\npoint.<\/span> In connection with great or holy men all sorts of stories get
\nstarted. When Sri Aurobindo had not left his body, there was circulated a story
\nthat he used to go out of the roof of his room − yes, physically −
\nand move about in all kinds of places. It is even written down in a book. He
\ntold me about it himself. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

Some books say that Mirabai disappeared
\nphysically into the idol of <\/span><\/i>Krishna<\/span><\/i> and was never seen again. <\/span><\/i> <\/span><\/p>\n

\nPage – 395<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Don\u2019t other books
\ntell other stories? <\/span><\/p>\n

 <\/span><\/i><\/p>\n

It is also reported that you never write
\nwith a pen. The pen just writes for you. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There you are !<\/span>  <\/span><\/p>\n

\nPage – 396<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\nUndated<\/a>: Before February 1960 <\/span><\/i><\/b>  <\/span><\/p>\n

THE TRUE REASON<\/span><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Those who want to follow the true path
\nwill naturally be exposed to the attacks of all the forces of ill-will, which
\nnot only do not understand but generally hate what they do not understand. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>If you are troubled, vexed, even
\ndiscouraged by all the spiteful stupidities that people may say about you, you
\nwill not be able to advance much on the way. And these things come to you not
\nbecause you are unlucky or because your lot is not a happy one, but because on
\nthe contrary the divine Consciousness and Grace take your resolution seriously
\nand allow circumstances to become the touchstones on the way, to see if your
\nresolution is sincere and you are strong enough to face the difficulties. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Therefore, if someone laughs at you, or
\nsays something which is not kind, the first thing to do is to look within
\nyourself and see what is the weakness or imperfection which has allowed such a
\nthing to happen, and not to be disconsolate or indignant or sad because people
\ndo not appreciate you for what you consider to be your proper value; on the
\ncontrary, you should thank the divine Grace for having pointed out to you the
\nweakness or imperfection or deformation that you have to rectify. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>So instead of being unhappy, you can be
\nfully satisfied and take advantage, a great advantage, of the harm that someone
\nwanted to do to you. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Besides, if you truly wish to follow the
\npath and to do the yoga, you should not do it so that people will appreciate
\nand honour you; you should do it because it is an imperative need of your being
\nand because you can be happy only in that way. Whether people appreciate you or
\ndo not appreciate you has<\/span>  <\/span><\/p>\n

\nPage – 397<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

absolutely<\/span><\/span> no importance whatever. You can tell
\nyourself beforehand that the farther you are from the ordinary man, the more
\nforeign to the way of the ordinary creature, the less you will be appreciated
\n− quite naturally, for they will not understand you. And I repeat that
\nthis has no importance whatever. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>True sincerity consists in following the
\nway because you cannot do otherwise, in consecrating yourself to the divine
\nlife because you cannot do otherwise, in endeavouring to transform your being
\nand emerge into the Light because you cannot do otherwise, because it is the
\nvery reason for which you live. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When it is like that, you can be sure that
\nyou are on the right path.  <\/span><\/p>\n

\nPage – 398<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n
\n4
\n June 1960<\/a><\/span><\/i><\/b> <\/a> <\/span><\/i><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Why
\ndoes one wake up tired in the morning,<\/span> and what should
\none do to have a better sleep? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

If you wake up
\ntired in the morning, it is because of tamas, nothing else, a formidable mass
\nof tamas; I myself noticed it when I began to do the yoga of the body. It is
\ninevitable so long as the body is not transformed. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>You must lie flat on your back and relax
\nall the muscles and all the nerves − it is an easy thing to learn −
\nto be like what I call a rag on a bed: nothing else remains. And if you can do
\nthat with the mind also, you get rid of all those stupid dreams that make you
\nmore tired when you get up than when you went to bed. It is the cellular
\nactivity of the brain that continues without control, and that tires one much. So, a total relaxation, a sort of complete calm, without tension,
\nin which everything is stopped.<\/span> But this is only the beginning. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Afterwards, you make a self-giving as
\ntotal as possible, of everything, from top to bottom, from outside to inside,
\nand an eradication, as total as possible, of all the resistance of the ego. And
\nyou begin repeating your mantra − your mantra, if you have one, or any
\nword which has a power for you, a word leaping forth from the heart
\nspontaneously, like a prayer, a word which sums up your aspiration. After
\nrepeating it a certain number of times, if you are accustomed to do so, you
\nenter into trance. And from that trance you pass into sleep. The trance lasts
\nas long as it should and quite naturally, spontaneously, you pass into sleep.
\nBut when you come back from this sleep, you remember everything; the sleep was
\nlike a continuation of the trance. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Fundamentally, the sole purpose of sleep
\nis to enable the body to assimilate the effect of the trance so that the effect
\nmay be received everywhere, and to enable the body to do its<\/span>
\nnatural <\/span>nocturnal<\/span><\/span> function of eliminating toxins. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 399<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n And when
\nyou wake up, there is not that trace of heaviness which comes from sleep: the
\neffect of the trance continues. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Even for those who have never been in
\ntrance, it is good to repeat a mantra, a word, a prayer before going into
\nsleep. But there must be a life in the words; I do not mean an intellectual
\nsignificance, nothing of that kind, but a vibration. And its effect on the body
\nis extraordinary: it begins to vibrate, vibrate, vibrate\u2026 and quietly you let
\nyourself go, as though you wanted to go to sleep. The body vibrates more and
\nmore, more and more, more and more, and away you go. That is the cure for
\ntamas. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It is tamas which causes bad sleep. There
\nare two kinds of bad sleep: the sleep that makes you heavy, dull, as if you
\nlost all the effect of the effort you put in during the preceding day; and the
\nsleep that exhausts you as if you had passed your time in fighting. I have
\nnoticed that if you cut your sleep into slices (it is a habit one can form),
\nthe nights become better. That is to say, you must be able to come back to your
\nnormal consciousness and normal aspiration at fixed intervals
\ncome<\/span> back at the call of the consciousness. But for that you must not
\nuse an alarm-clock! When you are in trance, it is not good to be shaken out of
\nit.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When you are about to go to sleep, you can
\nmake a formation; say: \u201cI shall wake up at such an hour\u201d (you do that very well
\nwhen you are a child). For the first stretch of sleep you must count at least
\nthree hours; for the last, one hour is sufficient. But the first one must be
\nthree hours at the minimum. On the whole, you have to remain in bed at least
\nseven hours; in six hours you do not have time enough to do much (naturally I
\nam looking at it from the point of view of sadhana) to make the nights useful. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>To make use of the nights is an excellent
\nthing. It has a double effect: a negative effect, it prevents you from falling
\nbackward, losing what you have gained – that is indeed painful − and<\/span> a positive effect, you make some progress, you continue
\nyour progress.
\n <\/span><\/p>\n

\nPage – 400<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\nYou make use of the night, so there is no trace of fatigue any
\nmore. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Two things you must eliminate: falling into
\nthe stupor of the inconscience, with all the things of the subconscient and
\ninconscient that rise up, invade you, enter<\/span> you; and a
\nvital and mental superactivity where you pass your time in fighting, literally,
\nterrible battles. People come out of that state bruised, as if they had
\nreceived blows. And they did receive them − it is not \u201cas if\u201d! And I see
\nonly one way out: to change the nature of sleep. \u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

\nPage – 401<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n
\n18
\n July 1960<\/a><\/span><\/i><\/b> <\/span><\/i><\/b> <\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Naturally, dates are put on these old
\ntalks, but nobody pays any attention to the dates. How can they be mixed up
\nwith the things of today, which are on an entirely different plane? <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There is an experience where you are
\naltogether outside time, that is to say, in front, behind, above, below, it is
\nall the same. In this identification, at the moment of identification, there is
\nno more past or present or future. And in truth, this is the only way of
\nknowing. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>As the experiences develop, these old
\ntalks give me the impression of someone who walks all around a garden telling
\nabout what is there within it. But there comes a time when you enter into the
\ngarden and then you know a little better what is there. And I am beginning to
\nenter. I am beginning. \u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

\nPage – 402<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n
\n18
\n July 1961<\/a><\/span><\/i><\/b>\u00b9<\/span><\/b> <\/span> <\/span><\/p>\n

 <\/span><\/p>\n

The question which
\nintroduces this talk is based <\/font> <\/span><\/p>\n

upon<\/font><\/span><\/span> Sri Aurobindo\u2019s<\/span> aphorism: \u201cSin is that
\n<\/font> <\/span><\/p>\n

which<\/font><\/span><\/span> was once in its place, persisting now it <\/font> <\/span><\/p>\n

is<\/font><\/span><\/span> out of place; there is no other sinfulness.\u201d <\/font> <\/span>
\n
\n <\/font><\/span><\/p>\n

\n
\n <\/font><\/span><\/p>\n

What are the very first things that the
\nSupramental Force intends to drive out, or is trying to drive out, so that
\neverything may be in its place, individually and cosmically? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Drive out? But
\nwill it \u201cdrive out\u201d anything? If we accept Sri Aurobindo\u2019s idea, it will put
\neach thing in its place, that\u2019s all. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One thing must necessarily cease, and that
\nis the distortion, that is to say, the veil of falsehood upon Truth, because
\nthat is what is responsible for everything we see here. If this is removed,
\nthings will be completely different, completely. They will be what we feel them
\nto be when we come out of this consciousness. When one comes out of this
\nconsciousness and enters into the Truth-consciousness, the difference is such
\nthat one wonders how there can be anything like suffering and misery and death
\nand all that. There is a kind of astonishment in the sense that one does not
\nunderstand how it can happen − when one has really tipped over to the
\nother side. But this experience is usually associated with the experience of
\nthe unreality of the world as we know it, whereas Sri Aurobindo says that this
\nperception of the unreality of the world is not necessary in order to live in
\nthe supramental consciousness − it is only the unreality of Falsehood,
\nnot the unreality of the world. That is to say, the world has a reality of its
\nown, independent of Falsehood. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I suppose that is the first effect of the
\nSupermind − the first effect in the individual, because it will begin
\nwith the individual. <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>
\nThe
\nquestion and first three paragraphs of this talk are also published in \u00a0<\/span>On<\/i><\/span> Thoughts and Aphorisms<\/i>, Cent. Vol. 10, p. 108.<\/font><\/span> <\/span><\/p>\n

\n
\nPage – 403<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It is probable that this state of new
\nconsciousness will have to become a constant state. But then a problem arises: how
\ncan one remain in contact with the world as it is in its deformation? Because I
\nhave noticed one thing: when this state is very strong in me, very strong, so
\nstrong that it is able to resist anything that comes to bombard it from
\noutside, then when I say something, people do not understand at all, not at
\nall; so this state inevitably does away with a useful contact. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Taking only the earth, for example, how
\ncould there be a little supramental creation, a nucleus of supramental action
\nand radiation upon earth? Is it possible? One can conceive very well of a
\nnucleus of superhuman creation and of supermen, that is to say, men who were
\nmen and who through evolution and transformation (in the true sense of the
\nword) have succeeded in manifesting the supramental forces; but their origin is
\nhuman and since their origin is human there is necessarily a contact; even if
\neverything is transformed, even if the organs are transformed into centres of
\nforce, there remains nonetheless something human, like a colouring. It is these
\nbeings, according to the traditions, who will discover the secret of direct
\nsupramental creation, without passing through the process of ordinary Nature,
\nand it is through them that the truly supramental beings will take birth, the
\nones who must necessarily live in a supramental world. But then how would the contact<\/span> be made between these beings and the
\nordinary world? How is one to conceive of the transformation of Nature, a
\ntransformation sufficient to bring about the supramental creation upon earth? I
\ndo not know. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Naturally, for such a thing to happen, a
\nconsiderably long time is needed, this we know; and there will probably be
\nstages, steps, things which will appear, things which for the moment we do not
\nknow or do not conceive, and they will change the conditions of the earth −
\nbut that means seeing some thousands of years ahead. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There remains the problem: is it possible
\nto make use of  <\/span><\/p>\n

\nPage – 404<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

this<\/span><\/span> notion of space, I mean the space on the
\nterrestrial globe?\u00b9 Is it possible to find a spot where one could create the
\nembryo or seed of the future supramental world? The plan came in all the
\ndetails, but it is a plan which in its spirit and consciousness does not at all
\nconform to what is possible on earth at present; yet in its most material
\nmanifestation, it was based on terrestrial conditions. It is the concept of an
\nideal town which would be the nucleus of an ideal country, a town which would
\nhave contacts, purely superficial and extremely limited in their effect, with
\nthe outside world. One would therefore already have to conceive − but
\nthis is possible − of a power sufficiently strong to be at the same time
\na protection against aggression or ill-will (this would not be the most
\ndifficult protection to obtain) and against infiltration and admixtures. But if
\nnecessary, one can conceive of that. From the social point of view, from the
\npoint of view of organisation, from the point of view of the inner life, these
\nare not problems. The problem is the relation with what is not supramentalised,
\nto prevent the infiltration, the admixture: that is to say, to prevent the
\nnucleus from falling back into an inferior creation − it is a problem
\nabout the period of transition. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>All those who have given thought to the problem
\nhave always imagined something unknown to the rest of humanity, like a gorge in
\nthe <\/span>Himalayas<\/span>, for example, a place unknown to the rest
\nof the world. But this is not a solution; it is not a solution at all. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>No, the only solution is an occult power,
\nbut this already implies that before anything can be done, a certain number of
\nindividuals must have reached a great perfection of realisation. But one can
\nconceive that if this can be done, one can have a spot which is in the midst of
\nthe outside world and yet isolated (without any contacts, you see), a spot
\nwhere everything would <\/span>be<\/span><\/span> exactly in its place − as an example. <\/span><\/p>\n

 <\/span><\/p>\n

\u00b9Later, when asked about the meaning of this phrase,
\nthe Mother laughed and said: \u201cI said that of the other side! <\/font>
\n−
\nthe side where the notion of space is not so concrete.\u201d<\/font><\/span><\/span> <\/span><\/p>\n

\nPage – 405<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n Each thing is exactly in its place, each person exactly in his place,
\neach movement exactly in its place − and in its place in an ascending
\nprogressive movement, without any relapse, that is to say, quite the contrary
\nto what happens in ordinary life. Naturally, this presupposes a kind of
\nperfection, this presupposes a kind of unity, this presupposes that the
\ndifferent aspects of the Supreme can be manifested and, of course, an
\nexceptional beauty, a total harmony and a power strong enough to command
\nobedience from the forces of Nature. For example, even if this spot were
\nsurrounded by forces of destruction, they would not have the power to act; the
\nprotection would be sufficient. All this requires the utmost perfection in the
\nindividuals who would be the organisers of such a thing.<\/span><\/p>\n

\n  <\/span> <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Indeed, nobody knows how the first men
\nwere formed, the first mental realisation. One does not know whether they were
\nisolated individuals or groups, whether this happened in the midst of others or
\nin isolation. I do not know. But there may be an analogy with the future case
\nof the supramental creation. It is not difficult to conceive that in the
\nsolitude of the Himalayas or in the solitude of a virgin forest an individual
\nwould begin to create around him his little supramental world. It is easy to
\nconceive. But the same thing would be necessary: he would have to have reached
\nsuch a perfection<\/span> that his power would act
\nautomatically to prevent intrusion, so that automatically his world would be
\nprotected; that is to say, all contrary or foreign elements would be prevented
\nfrom approaching. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Stories of the kind have been told, of
\npeople who lived in an ideal solitude. It is not impossible at all to conceive
\nthat. When one is in contact with this Power, at the moment it is in you, you
\nsee quite well that it is child\u2019s play; it is even possible to change certain
\nthings, to exert an influence on surrounding  <\/span><\/p>\n

\nPage – 406<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

vibrations<\/span><\/span> and forms, which automatically begin to be
\nsupramentalised. All that is possible, but it is on an individual scale.
\nWhereas, take the example of what is happening here, the individual dwelling at
\nthe very centre of all this chaos: there lies the difficulty! Does it not
\nfollow from this very fact that it is impossible to reach a kind of perfection
\nin the realisation? But then too, the other example, that<\/span>
\nof the solitary in the forest, does not at all prove that the rest of mankind
\nwill be able to follow; whereas what is happening here is already a much more
\nradiating action. This is what must happen at a given moment, this must happen
\ninevitably. But the problem remains: can this happen at the same time or before
\nthe other thing is realised<\/span> − at the same time
\nor before the individual, the one individual is supramentalised? <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Evidently, the realisation under the
\nconditions of community or the group is much more complete, integral, total and
\nprobably more perfect than any individual realisation, which is always, necessarily<\/i>, on the external, material plane,
\nabsolutely limited, because it is only one mode of being, one mode of
\nmanifestation, one microscopic set of vibrations that is touched. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But from the point of view of the easiness
\nof the work, I believe there is no comparison. <\/span><\/p>\n

 <\/span><\/p>\n

(Silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The problem remains. All people like
\nBuddha and the others, had it first realised and then entered into contact with
\nthe world: well, this is very simple. But with regard to what I have in view,
\nis it not an indispensable condition, for the realisation to be total, that<\/span> one remains in the world? <\/span><\/p>\n

\nPage – 407<\/span><\/p>\n

<\/p>\n

<\/a><\/font><\/b><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

22 November 1958    KARMA    \u00a0\u00a0\u00a0\u00a0\u00a0 This sort of fatality that one sometimes feels weighing heavy on one\u2019s life, which is called Karma in…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[114],"tags":[],"class_list":["post-3978","post","type-post","status-publish","format-standard","hentry","category-15-words-of-the-mother-volume-15","wpcat-114-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3978","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=3978"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3978\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3978"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3978"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3978"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}