{"id":4139,"date":"2013-07-13T01:53:41","date_gmt":"2013-07-13T01:53:41","guid":{"rendered":"http:\/\/localhost\/?p=4139"},"modified":"2013-07-13T01:53:41","modified_gmt":"2013-07-13T01:53:41","slug":"02-12-jan-to-21-aug-1965-vol-11-notes-on-the-way-volume-11","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/11-notes-on-the-way-volume-11\/02-12-jan-to-21-aug-1965-vol-11-notes-on-the-way-volume-11","title":{"rendered":"-02_12 Jan to 21 Aug 1965.htm"},"content":{"rendered":"\n\n
\n


\n12 January 1965<\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

The whole thing is to hold on. And to hold on, I have found only
\none way; it is this Calm, the inner calm <\/span>― <\/span>a calm that has to
\nbecome all the more… (how to say it?) complete, as the struggle is more
\nmaterial.<\/span><\/p>\n

There has been for some time past (particularly since the first of
\nJanuary) a kind of bombardment of adverse forces <\/span>― <\/span>a
\nfury, you know. Then you must remain like this (Mother becomes immobile like a statue<\/i>), that is all. And when
\nphysically you have been shaken, you must not ask too much of the body, you
\nmust give it a good deal of tranquillity<\/span>, a good deal
\nof rest.<\/span><\/p>\n

 <\/span><\/p>\n

The difficulty is that I
\nam very much absorbed by the\u00a0 <\/span>condition of
\nthis body, it takes away much of my consciousness <\/span>―
\n<\/span>the physical
\nmind, for example, invades me completely.\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, I know
\nit very well. But that is always the difficulty, the difficulty of everyone.
\nThat is why in the past they used to tell you, \u201cGet away! Leave it alone to
\nflounder about <\/span>―
\n<\/span>you get away.” But we have no right to do that, it is contrary to
\nour work. And you know, you can arrive very well at an almost absolute freedom
\nwith regard to your body, so much so that you can feel nothing, nothing at all.
\nBut I no longer have even the right to exteriorise<\/span>
\nmyself, just imagine! Even when I am quite unwell or things are quite difficult
\nor even when I am left a little quiet, that is to say, at night, and I say to
\nmyself, \u201cOh, to go into my blissfulness” <\/span>― <\/span>it is not permitted. I
\nam bound there (Mother touches her body). It is there, there that it is to be
\nrealised.<\/span><\/p>\n

It is for that.<\/span><\/p>\n

Only from time to time, for a precise action (sometimes it comes
\nlike a flash of lightning, sometimes for a few minutes <\/span>
\n
\n <\/span><\/p>\n

\nPage – 8<\/span><\/p>\n

<\/p>\n
\n

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

only), the
\ngreat Power that was there before, that used to be constantly felt, comes
\nrushing, does its work, then goes away. But never on this body. It never does
\nanything for this body <\/span>―
\n<\/span>it is not a higher intervention that will change it, it is… from
\nwithin.<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The same thing is happening to you, it
\nhappens to everybody who does the work, and that is the difficulty. That is why
\nI tell you: \u201cIt does not matter, do not worry if you are occupied with your
\nbody; only try to profit by that <\/span>― <\/span>profit by this
\npreoccupation <\/span>―
\n<\/span>to bring into it the Peace, the Peace.” Always it is as though I
\nwas enveloping you within a cocoon of Peace. And then, if you could put,
\nprecisely into this mind that vibrates, stirs all the while, truly like a
\nmonkey, if you could put there… it is a Peace which acts directly in this
\nmaterial vibration <\/span>―
\n<\/span>a Peace in which everything relaxes.<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0 <\/span>Do not think, do not think of trying to
\ntransform this physical mind or to silence it or abolish it; all that is still
\nactivity. Simply let it go on, but… put the Peace, feel the Peace, live the
\nPeace, know the Peace \u2013 the <\/span>―
\n<\/span>Peace, the Peace.<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>That is the only thing. <\/span><\/p>\n

\nPage – 9<\/span><\/p>\n

<\/p>\n
\n

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


\n24 March 1965<\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/p>\n

S had a rather bad
\ndream. She came to a house over which one had to keep watch, and none had done
\nit; enemies had entered. S went into this house, found a room and Sri Aurobindo
\nwas there with a wound in his foot; he was groaning. He had been wounded by the
\nenemies who had been allowed to enter into house. Seeing Sri Aurobindo wounded,
\nshe ran, ran looking for you.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is
\nperhaps simply an image of what happened on February 11. 1<\/sup><\/span><\/p>\n

The foot means something physical.<\/span><\/p>\n

I believe it is that, it is only a symbolic image of what
\nhappened. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It is not something that
\nis going to happen?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Premonitory?
\nNo.<\/span><\/p>\n

The foot means his physical action through some people or through
\nthe Ashram or through me.<\/span><\/p>\n

I do not think it is serious. It is the image of what happened and
\nit was recorded somewhere.<\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It is quite a curious development. For
\nsome time past, but in a more and more precise manner, when I hear something or
\nsomething is read to me, or when I hear music or someone narrates a fact, I
\nfeel immediately: the origin of the activity or the plane on which it is
\nhappening or the origin of the inspiration is rendered automatically by a
\nvibration in one of the centres<\/span>. And then, according
\nto the quality of the vibration, it is either<\/span><\/p>\n

 <\/span><\/p>\n


\n
\n1<\/font><\/span><\/sup> <\/font> <\/span>The Ashram was attacked by rioters. Some houses were looted and
\nburnt.<\/font><\/span> <\/span><\/p>\n

\nPage – 10<\/span><\/p>\n

<\/p>\n
\n

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

constructive
\nor negative, and when that touches, however little it may be, at a given
\nmoment, a domain of Truth, there is… (how to say it?) a spark, as it were, of
\na vibration of Ananda. And the thought is absolutely silent, immobile, nothing <\/span>― <\/span>nothing (Mother opens her
\nhands upward in a gesture of total self-offering<\/i>). But this perception is
\nbecoming more and more precise. And I know in this way <\/span>― <\/span>I know where the inspiration comes from or where the action is
\nsituated and the quality of the thing.<\/span><\/p>\n

\u00a0\u00a0 <\/span><\/i>And it has a
\nprecision! oh! infinitesimal in detail. The first time I felt it clearly was
\nwhen I heard the music composed for \u201cThe Hour of God”; it was the first
\noccasion and at that time I did not know that it was a well-organised thing, a
\nkind of organisation of experience. But now, after all these months, that has
\nbeen regularised<\/span> and for me it is an absolutely sure
\nindication, which does not correspond to any active thought, any active will <\/span>― <\/span>I am simply an infinitely delicate machine for receiving
\nvibrations. That is how I know where things come from. There is no thought.
\nThat is how the vibration of this dream came to me (Mother makes a gesture downward, under the feet<\/i>); it was in the
\ndomain of the subconscient<\/span>. So I knew that it was a
\nmatter of recording.<\/span><\/p>\n

 \u00a0\u00a0\u00a0 <\/span>The other day when Z read to me his
\narticle, it was neutral (vague gesture at
\nmid-height<\/i>), all the while neutral, then all of a sudden, a spark of
\nAnanda; it was this which made me appreciate it. And just now, when you read
\nthis text of Y, there was a small ray of light (gesture at the height of the throat<\/i>), then I knew. A pleasant ray
\nof light <\/span>―
\n<\/span>not of Ananda, but a pleasant light, so I knew that there was
\nsomething in it.<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0 <\/span>And there are degrees, to be sure, almost
\nan infinity of qualities.<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0 <\/span>That is the way given to me for finding
\nout the position of things.<\/span><\/p>\n

 \u00a0\u00a0 <\/span>And it is quite, quite outside the thought. Only afterwards,<\/i> when you asked me, for
\nexample, about the dream, I said,
\n <\/span><\/p>\n

\nPage – 11<\/span><\/span><\/p>\n

<\/p>\n
\n

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

\u201cLogically, since
\nthe vibration is there (downward gesture<\/i>),
\nit must be a memory.” And with a kind of certitude, because… because the
\nperception is altogether impersonal. <\/span><\/p>\n

\u00a0<\/span>It is an extraordinarily delicate mechanism
\nand its field of receptivity (gesture of gradation<\/i>)
\nalmost infinite. <\/span><\/p>\n

My way of knowing people is also like that now. But since a long
\ntime past, when I see a photograph, for example, it does not at all pass
\nthrough the thought; these are not deductions or intuitions <\/span>― <\/span>that creates a vibration somewhere. And then amusing things also
\nhappen. The other day I was given the photograph of someone, then I clearly
\nfelt it; by the place which was touched, by the answering vibration, I knew
\nthat this man had the habit of handling ideas and possessed the assurance of
\nsomeone who teaches. I ask, in order to see, \u201cWhat does this man do?” I am
\ntold, \u201cHe does business.” Then I say, \u201cBut he is not made for business, he
\nunderstands nothing of it.” And three minutes after I am told, \u201cAh, excuse me,
\nplease; he is a professor!” (Mother
\nlaughs<\/i>) It is like that.<\/span><\/p>\n

And it is so constantly, constantly: the evaluation of the world,
\nthe vibrations of the world.<\/span><\/p>\n

That is why I asked you to give me your hands just now. Why? It
\nwas just to have the vibration. Well, I felt what is called in English \u201ca sort
\nof dullness”. I said to myself: \u201cHe is not all right.” <\/span><\/p>\n

And no thinking, nothing, simply like this (Mother remains still in a gesture of self-offering upward<\/i>).<\/span><\/p>\n

Then what is it that is not all right? (Mother laughs) Yes, it is
\nthat, it is a kind of dullness.<\/span><\/p>\n

 <\/span><\/p>\n

Yes, I am very much sunk
\nin Matter.<\/span><\/i> <\/span><\/p>\n

It is that. <\/span><\/p>\n

It is not funny.<\/span><\/i> <\/span><\/i><\/p>\n

\nPage – 12<\/span><\/p>\n

<\/p>\n
\n

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

No, but
\ncan’t you get out of it?<\/span><\/p>\n

 <\/span><\/p>\n

I am harassed. And my
\nbody does not help me much either.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Ah, no, the
\nbody never helps; now I am convinced of it. You can to a certain extent help
\nyour body <\/span>―
\n<\/span>not very much, but still to an extent you can help your body. But
\nthe body does not help you. Always its vibration is on the ground. <\/span>
\n <\/span><\/p>\n

Yes, it is heavy.<\/span><\/i> <\/span><\/p>\n

Without
\nexception. Without exception it is a lowering and, above all that, it is
\nsomething that makes you dull, dull <\/span>― <\/span>it does not vibrate.<\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i><\/p>\n

It is heavy.<\/span><\/i> <\/span><\/p>\n

But with
\nthis sadhana that I am following, there are some leading strings which one can pursue.
\nI have some phrases of Sri Aurobindo…. For the other sadhanas<\/span>
\nI had the method: whatever he said was clear; that showed the way, one had not
\nto search. But here he has not done it; only he has said or made some remarks
\nfrom time to time and these remarks are useful to me (also there is the night
\nwhen I meet him, but I do not want to count too much upon that, for … you
\nbecome too anxious to have this contact and that spoils everything). There are
\na few remarks that have been so retained by me and they are, yes, like leading
\nstrings; for example, \u201cEndure … endure.”<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Suppose you have a pain somewhere; the
\ninstinct (the instinct of the body, the instinct of the cells) is to shrink and
\nto seek to reject <\/span>―
\n<\/span>that is the worst thing, that increases it invariably. Therefore,
\nthe first thing to teach the body is to remain immobile, to have no reaction;
\nabove all, no shrinking, not even <\/span>
\n
\n <\/span><\/p>\n

\nPage – 13<\/span><\/p>\n

<\/p>\n
\n

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

a movement
\nof rejection <\/span>―
\n<\/span>a perfect immobility. That is bodily equality.<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>A perfect immobility.<\/span><\/p>\n

 \u00a0\u00a0\u00a0 <\/span>After the perfect immobility comes the
\nmovement of inner aspiration (I always speak of the aspiration of the cells <\/span>― <\/span>I use words for what has no word, but there is no other way of
\nexpressing it), the surrender, that is to say, the spontaneous and total<\/i> acceptance of the supreme Will (which one
\ndoes not know). Does the All-Will want things to go this way or that way, that
\nis to say, towards the disintegration of some elements or towards\u2026 ? And there
\nalso, there are infinite shades: there is the passage between two heights (I
\nspeak of cellular realisations, do not forget that); I mean one has a certain
\ninner poise, a poise of movement, of life, and it is understood that while
\npassing from one movement to a higher movement, almost always there occurs a descent
\nand then an ascent <\/span>―
\n<\/span>it is a transition. Then, does the shock you receive push you
\ndownward to make you rise again or does it push you downward to abandon the old
\nmovements? <\/span>―
\n<\/span>for there are cellular ways of being that should disappear in
\norder to give place to other ways. There are others that tend to rise upward
\nagain with a higher harmony and organisation. This is the second point. And one
\nmust wait and see, without postulating in
\nadvance<\/i> what should be. Above all, there is the desire <\/span>― <\/span>the desire to be at ease, the desire to be in peace, all that <\/span>― <\/span>which must absolutely cease, disappear. One must be absolutely
\nwithout reaction, like this (gesture with
\npalms open, of motionless offering upward<\/i>). And then, when one is like that
\n(\u201cone” means the cells), after a time comes the perception of the category to
\nwhich the movement belongs, and one has only to follow in order to see whether
\nit is something that has to disappear and be replaced by another thing (which
\nis not known for the moment) or it is something that has to be transformed.<\/span><\/p>\n

And so on. All the while it is like that.<\/span><\/p>\n

All this is to tell you that the thought is absolutely immo<\/span>–<\/span> <\/span><\/p>\n

\nPage – 14<\/span><\/p>\n

<\/p>\n
\n

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

bile;
\neverything happens directly: a matter of vibration. Well, it is only in this
\nway that one can know what one should do. If the thing passes through the mind,
\nespecially this physical thinking which is absolutely imbecile, absolutely, you
\ncannot know; so long as it is working you are always led to do what you should
\nnot do, to have particularly the bad reaction <\/span>― <\/span>the
\nreaction that helps the forces of disorder and obscurity instead of
\ncounteracting them. And I am not speaking of anxiety, because for a very long
\ntime now there has been no anxiety in my body <\/span>― <\/span>a
\nlong time, many years <\/span>―
\n<\/span>but anxiety is like swallowing a cup of poison.<\/span><\/p>\n

This is what is called physical yoga.<\/span><\/p>\n

One must overcome all that. And the only way to do it: at every
\nsecond all the cells must be (gesture of
\nmotionless offering upward<\/i>) in an adoration, in an aspiration <\/span>― <\/span>an adoration, an aspiration, an adoration… and nothing else.
\nThen after a time there is also delight, then that ends in blissful trust. When
\nthis trust is established all will be well. But… it is easy to say, it is
\nmuch more difficult to do. Only, for the moment I am convinced that this is the
\nonly means, there is no other.<\/span> <\/span><\/p>\n

\nPage – 15<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n21
\n August 1965<\/a><\/span><\/b><\/span><\/b><\/p>\n

 <\/span><\/p>\n

Since the 15th there has been a whole work of preparation for the
\ntransformation. What could one call it?… a transfer of power.<\/span><\/p>\n

The cells, the whole material consciousness obeyed the inner
\nindividual consciousness <\/span>―
\n<\/span>most often the psychic or the mental (but the mind has been silent
\nsince long). But now this material mind is busy organising itself like the
\nother or rather like all the others, like the mind in all the states of being.<\/span><\/p>\n

It is, as it were, a displacement of the directing will. And
\nthere, materially, physically, it is something like a surprise; and a need for
\nidentification with the new direction <\/span>― <\/span>that is a little difficult.
\nIt is difficult also to explain…. It is no more the same thing which makes
\nyou act <\/span>―
\n\u201c<\/span>to act” means everything, to move, to walk, anything. It is no
\nmore the same centre. And then, if through habit you try to cling to the old
\ncentre, oh! it makes a great disorder and you must be very careful not to let
\nthe habit, the old habit, express itself, manifest itself.<\/span><\/p>\n

 \u00a0\u00a0\u00a0 <\/span>It is difficult to say. It is still too
\nmuch only an action.<\/span><\/p>\n

 \u00a0\u00a0\u00a0 <\/span>Thought here, in this brain, finds it
\ndifficult to adapt itself.<\/span><\/p>\n

Because for two days (two days continuously, I mean) there was all
\nthe while an aspiration: \u201cHow will this new world be when it becomes material
\nhere? How will this new world be?” And then that put me so much \u201cwithin” that
\nI was… I was not distant, but there was a kind of a thick blanket of haze
\nbetween me and the world as it is. It was there even today. <\/span><\/p>\n

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

 <\/span><\/p>\n

This morning, for example, several times, for some time (I do not
\nknow how long, but not very short, a quarter of an hour, half an hour, I do not
\nknow), the cells of the body, that is to say, the form of the body, had the
\nexperience that to remain <\/span>
\n
\n <\/span><\/p>\n

\nPage -16<\/span><\/p>\n

<\/p>\n
\n

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

together or
\nto be dissolved depends on a certain attitude <\/span>― <\/span>an
\nattitude or a will, something of both will and attitude. And with the perception
\n(sometimes almost double at the same time, one being rather a memory and the
\nother a thing lived) of what makes you move, act, know: the old way as a
\nmemory, and the new in which evidently there is no reason to be dissolved
\nunless one chooses it <\/span>―
\n<\/span>that has no meaning, it is a meaningless thing: why be dissolved?<\/span><\/p>\n

And if, at the time when one falls back <\/span>― <\/span>it is not exactly that <\/span>― <\/span>when the old
\nconsciousness comes back to the surface, if one is not very careful, that
\nproduces naturally a swoon.<\/span><\/p>\n

During oh! it was long the whole time between five o’clock and
\nquarter to six, it was like that.<\/span><\/p>\n

That gives, at the same
\ntime,<\/i> the feeling of the unreality of life and of a reality which one might
\ncall eternal: the feeling of death does not exist, it means nothing, it is
\nmerely a choice. And the dislocation, which has no meaning, which has no reason
\nto be there, is a fantasy.<\/span><\/p>\n

And then all the old way of seeing, feeling, perceiving, is there
\nbehind, like a kind of blanket-a blanket of haze, which renders the contact woolly,
\nimprecise. <\/span><\/p>\n

Now that I have regained the ordinary consciousness, I can express
\nthe thing; otherwise it would be difficult to express. And the contrast or the
\nopposition is painful, a suffering; both complain: the old has the feeling that
\nit swoons, and the new that it is not left quiet. When you are in one or the
\nother, it is all right, but when the two are together, it is not very pleasant.
\nAnd there is a kind of feeling of uncertainty; you do not know very well where
\nyou are, whether you are here or you are there; you do not know exactly.<\/span><\/p>\n

But this change of initiating power, if one may say, this transfer
\nof power, has had upon me the effect of a unique experience, of something that
\nhad never taken place before. Unhappily, that did not last long. But the
\nexperience has left a kind of certitude in the body <\/span>―<\/span> it is less uncertain of the future.<\/span> <\/span><\/p>\n

\nPage – 17<\/span><\/p>\n

<\/p>\n
\n

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

It came to
\nit, as if to tell it: \u201cIt will be like that.”<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>If that remains, it is evident
\nimmortality.<\/span><\/p>\n

 <\/span><\/p>\n

How do you define this physical
\nmind which was made the object of the transfer of power?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is not
\nthe physical mind. It is long since the physical mind has changed…. It is the
\nmaterial mind <\/span>―
\n<\/span>not even the material mind: it is the mind of Matter. <\/i>It is the mental substance which belongs to Matter itself,
\nto the cells. That is what was once called the \u201cspirit of the form”, when it
\nwas said that mummies kept their body intact as long as the spirit of the form
\npersisted.\u00b9<\/sup><\/span><\/p>\n

It is that mind, this wholly material mind. The other, the
\nphysical mind, was organised long ago.<\/span><\/p>\n

 <\/span><\/p>\n

Then what is the
\ndifference between this material mind and the physical mind?<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

The physical
\nmind is the mind of the physical personality formed by the body. It grows with
\nthe body, but it is not the mind of Matter: it is the mind of the physical
\nbeing. For example, it is this physical mind which gives the character <\/span>― <\/span>the bodily character, the physical character <\/span>― <\/span>and which is in a large measure formed by atavism and by
\neducation. All this is called the \u201cphysical mind”. Yes, it is the result of
\natavism, of education and of the formation of the body; it is what forms the
\nphysical character. For example, there are people who are patient, people who
\nare strong, etc. <\/span>―
\n<\/span>physically I mean, not for vital or mental reasons, but purely
\nphysically; you have a character. It is<\/span><\/p>\n

 <\/span><\/p>\n


\n1<\/font><\/span><\/sup> <\/font> <\/span>In her talk of 10 March 1951, Mother said
\nin connection with the violation of tombs in Egypt: \u201cIn the physical form is
\nfound the \u2018spirit of the form\u2019 and this spirit of the form persists for a
\ncertain time even when outwardly the person is pronounced dead. And as long as
\nthe spirit of the form persists, the body is not destroyed. In ancient Egypt
\nthey had this knowledge; they knew that if they prepared the body in a certain
\nway, the spirit of the form would not leave it and the body would not
\ndisintegrate.”<\/font><\/span><\/p>\n

\nPage – 18<\/span><\/p>\n

<\/p>\n
\n

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

the physical
\nmind. And this is part of all integral yoga; you go through the discipline of
\nthis physical mind. More than sixty years ago I did it.<\/span><\/p>\n

 <\/span><\/p>\n

But then, for example, this
\nmind which is spontaneously defeatist, having all sorts of fears, apprehendsions<\/span>, always seeing the worst, repeating always
\nthe same things, is it the physical mind or the material mind?<\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

That is the
\nmost unconscious part of the physical mind and that is the link joining the
\nphysical mind and this material substance. But it is already an organised mind,
\nyou must understand. It is the most material part touching the mind…. How can
\none call this \u201cmind”? You cannot even call it the bodily mind―<\/span>it<\/span> is the mind of the
\ncells, it is a cellular mind.<\/span><\/p>\n

This cellular mind exists in animals, and even a little (very
\nlittle, as a promise) beginning in the plants <\/span>― <\/span>they
\nrespond to a mental action. They do respond. As soon as Life manifests, there
\nis already a promise of mind, of mental movement. And in animals it is clear.
\nWhereas this physical mind truly begins to exist only in man. It is this which
\nvery little children already have; they already have a physical mind; that is
\nto say, two babies are not the same, their reactions are not the same, there is
\nalready a difference. And it is this, above all, which is given to you with the
\nspecial form <\/i>of your body, by
\natavism, and then fully developed by education.<\/span><\/p>\n

No, the physical mind, as soon as you take up an integral yoga,
\nmust be dealt with; but this material mind, the cellular one, I assure you, is
\naltogether new, yes, altogether new.<\/span><\/p>\n

It is the mind which was like an unco-ordinated<\/span>
\nsubstance, which was constantly active, but not organised (Mother makes a gesture of continuous trepidation<\/i>). It is this which
\nis now being organised. It is that which is important <\/span>―<\/span> for Sri Aurobindo had said that it was unorganisable<\/span>
\nand it had only to be thrown<\/span> <\/span><\/p>\n

\nPage – 19.<\/span><\/p>\n

<\/p>\n
\n

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

out of
\nexistence. And I too had the same impression. But when the action for
\ntransformation upon the cells is constant, this material mind begins to be
\norganised. It is this that is wonderful <\/span>― <\/span>it begins to be
\norganised. And as it is being organised, it learns to keep silent <\/span>― <\/span>that is most remarkable! It learns to keep quiet, keep silent and
\nallow the supreme Force to act without interfering.<\/span><\/p>\n

The greatest difficulty is in the nerves, because they are so
\naccustomed to the ordinary conscious will that when it stops and the direct Action
\nfrom the highest is asked for, they go mad, as it were. The other day I had
\nthis experience, which lasted more than an hour, and it was difficult; but this
\ntaught me many things <\/span>―
\n<\/span>many. And all this is what can be called the \u201ctransfer of power”;
\nthe former power withdraws; and then before the body adapts itself to the new
\npower, there is a period which is critical. As all the cells are in a state of
\nconstant aspiration, it goes relatively quickly, but all the same … the
\nminutes are long.<\/span><\/p>\n

But more and more there is a kind of certitude in the cells that
\nwhatever happens is in view of this transformation and this transfer of
\ndirecting power. And even at the time when it is materially painful (not even
\nphysically: materially painful), the cells keep this certitude. And then they
\nresist, they bear the suffering without depression, without being affected in
\nany way, with this certitude that it is to prepare for the transformation, the
\nprocess of transformation and of the transfer of directing power. As I said, it
\nis in the nerves that the experience is the most painful <\/span>― <\/span>naturally, because they are the most sensitive cells, those that
\nhave the most acute sensation. But they have a very considerable, very
\nspontaneous, spontaneously strong receptivity <\/span>― <\/span>without
\nany effort <\/span>―
\n<\/span>to the harmonious physical vibra<\/span>–<\/span> <\/span><\/p>\n

\nPage – 20<\/span><\/p>\n

<\/p>\n
\n

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

tion<\/span><\/span> (which is very rare, but still it exists
\nin some individuals). And this physical vibration, what might be called a
\nphysical force, a harmonious physical vibration (spontaneously harmonious,
\nwithout the necessity of a mental vibration, like the vibrations of a flower,
\nfor example; there are physical vibrations like that, which carry in themselves
\na harmonious force) <\/span>―<\/span> the nerves are extremely sensitive and receptive to this
\nvibration, which puts them right immediately.<\/span><\/p>\n

It is very interesting, it explains much, explains many things. A
\nday will come when all this will be explained and put in its place. It is not
\nyet the time to reveal, but it is very interesting.<\/span><\/p>\n

I have truly the impression that it is being organised, the work
\nhas begun to be organised.<\/span><\/p>\n

Naturally, one must carefully avoid allowing a mental organisation
\nto intervene; that is why I do not try to explain too much; the mind would come
\nin and then it is no more that.<\/span> <\/span><\/p>\n

\nPage – 21<\/span><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

12 January 1965   The whole thing is to hold on. And to hold on, I have found only one way; it is this Calm,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[117],"tags":[],"class_list":["post-4139","post","type-post","status-publish","format-standard","hentry","category-11-notes-on-the-way-volume-11","wpcat-117-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4139","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=4139"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4139\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4139"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4139"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4139"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}