{"id":4147,"date":"2013-07-13T01:53:45","date_gmt":"2013-07-13T01:53:45","guid":{"rendered":"http:\/\/localhost\/?p=4147"},"modified":"2013-12-01T21:34:47","modified_gmt":"2013-12-02T05:34:47","slug":"07-24-june-to-15-nov-1967-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\/07-24-june-to-15-nov-1967-vol-11-notes-on-the-way-volume-11","title":{"rendered":"-07_24 June to 15 Nov 1967.htm"},"content":{"rendered":"\n\n
\n


\n24
\n June 1967<\/span><\/b><\/span><\/b><\/p>\n


\n <\/span><\/b><\/p>\n

Many things to say, but… it is better to come to the end. It is
\na curve. Better to reach the end. It is too early to speak. <\/span><\/p>\n

(After a silence<\/i>) The
\nmovements of the body almost in their totality are habitual movements. Behind,
\nthere is the consciousness of the physical mind (what I call the \u201ccellular
\nmind”), which is itself constantly conscious of the divine Presence and is
\nkeen on accepting nothing but That; so a whole work is going on for changing, shifting
\nthe origin of the movements. I mean to say that instead of it just being
\nautomatically the habit, it should be automatically the divine Presence and
\nConsciousness that causes the movement (Mother
\nmakes a gesture of pushing the Consciousness into the body<\/i>).<\/span><\/p>\n

But it is quite, quite inexpressible; that is to say, as soon as
\nyou try to express it, it is mentalised<\/span>, it is no
\nlonger itself. That is why it is very difficult to express it. I cannot speak
\nof it.<\/span><\/p>\n

However, I seem to have told you not long ago of my observation of
\nthe habit and the taste for drama in the most material consciousness. That was
\nthe starting-point. As soon as it became conscious, that habit became, as it
\nwere, foreign, foreign to the true consciousness, and from then on the transfer
\nhas been going on.<\/span><\/p>\n

It is a very delicate and difficult work.<\/span><\/p>\n

It means fighting against a habit thousands of years old. It is
\nthe automatism of the material consciousness which is, yes, dramatic, almost
\ncatastrophic; sometimes dramatic, and dramatic with an imaginative conclusion
\nwhich undoes the drama. But all that becomes much too concrete as soon as one
\nexpresses it. Better not to speak of it.<\/span><\/p>\n

As soon as it is said, it becomes artificial.\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

And it is as though in order to replace this habit there was a kind
\nof effort to create another(!) which is only an approximation. Does this state
\nof consciousness, this way of being, this <\/span>
\n
\n <\/span><\/p>\n

\nPage – 69<\/span><\/span><\/p>\n

<\/p>\n
\n

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

way of
\nexisting, of reacting, of expressing, point to or tend towards the Divine
\nManifestation? Is it in conformity with the urge towards the Divine
\nManifestation?… And the thought is silent, immobile, then the imagination
\ndoes not work (all that, willingly), and the movement tries to be as sincere
\nand as spontaneous as possible, under the influence of the divine Presence….
\nWords deform everything.<\/span><\/p>\n

From time to time \u2013 from time to time, all of a sudden: the
\nconcrete experience, like a lightning flash \u2013 the experience of the Presence,
\nthe identification. But that lasts a few seconds and then it begins again as it
\nwas before.<\/span><\/p>\n

 It cannot be expressed.<\/span><\/p>\n

 <\/span><\/p>\n

Then Mother turns to the translation of
\ntwo texts of Sri Aurobindo.<\/font><\/span><\/p>\n

 <\/span><\/p>\n

\u201cThat is a great secret
\nof sadhana, to know how to get things done by the Power behind or above instead
\nof doing all by the mind’s effort.”<\/span><\/i><\/p>\n

 <\/span><\/p>\n

It is
\nexactly so.<\/span><\/p>\n

 <\/span><\/p>\n

\u201cThe importance of the
\nbody is obvious; it is because he has developed or been given a body and brain
\ncapable of receiving and serving a progressing mental illumination that man has
\nrisen above the animal. Equally, it can only be by developing a body or at
\nleast a functioning of the physical instrument capable of receiving and serving
\na still higher illumination that he will rise above himself and realise, not
\nmerely in thought and in his internal being but in life, a perfectly divine
\nmanhood. Otherwise either the promise of life is cancelled, its meaning
\nannulled and earthly being can only realise Sachchidananda by abolishing
\nitself, by shedding from it mind, life and body and <\/span><\/i>
\n
\n
\n <\/span><\/i><\/p>\n

\nPage – 70<\/span><\/p>\n

<\/p>\n
\n

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

returning to the pure
\nInfinite, or else man is not the divine instrument, there is a destined limit
\nto the consciously progressive power which distinguishes him from all other
\nterrestrial existences and as he has replaced them in the front of things, so
\nanother must eventually replace him and assume his heritage.”<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

I
\nunderstand! I was busy with it all the while. <\/span><\/p>\n

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

 <\/span><\/p>\n

But Sri Aurobindo’s conclusion is that it is not this (the body<\/i>) which can change; it will be a
\nnew being.<\/span><\/p>\n

 <\/span><\/p>\n

No, he says if it is not
\nable, it will be a new being<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

No, I do not
\nmean here in this text; I mean in the things he wrote subsequently. <\/span><\/p>\n

?…
\n <\/span><\/p>\n

Besides, it
\nis the same thing, because… can a body change?… And even so, it seems to be
\nvery difficult. It is not impossible. It is not impossible, but… it is such a
\ntremendous labour that life is too short; and even there, there is something to
\nchange, yes \u2013 this habit of wearing out is a terrible thing.<\/span><\/p>\n

 <\/span><\/p>\n

Yes, but a \u201cnew being”,
\nfrom where would it come? Will it drop from the sky?<\/span><\/i><\/p>\n

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

Of course
\nnot, just so! The more one looks… It won’t come like that (Mother laughs<\/i>), it will come evidently
\nin the same way as man has come out of the animal. But the stages between the
\nanimal and man are missing. We think of it, we imagine it, we have rediscovered
\nthings, but to say the truth we were <\/span><\/p>\n

\nPage – 71<\/span><\/p>\n

<\/p>\n
\n

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

not present
\n! We do not know how that happened. But that does not matter…. According to
\nsome, we can consciously begin to work out within us the transformation, in
\nforming the child. It is possible; I do not say No. It is possible. And then
\nthis one must prepare a more transformed one and so on, several stages like
\nthat which will disappear even as the stages between the ape and man have
\ndisappeared?<\/span><\/p>\n

 <\/span><\/p>\n

Well, yes, it is the
\nwhole story of the process of human perfection<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

You can call
\nit as you like, yes. But a new being.<\/i>..
\nas for us, we conceive, as you say, a new being as descending ready-made,
\nprefabricated !… That is pure romance.<\/span><\/p>\n

 <\/span><\/p>\n

It is exactly what Sri
\nAurobindo also says. It must be built<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

It would be
\nafter two or three \u2013 or four or ten or twenty, I do not know \u2013 intermediary
\nbeings that the new manner, the supramental manner of creating, will come….
\nBut will it be necessary to have children? Will it not do away with the
\nnecessity of children to replace those who will be no longer there? For they
\nwill continue to exist indefinitely. They will transform themselves
\nsufficiently to adapt to the new needs.<\/span><\/p>\n

 <\/span><\/p>\n

All that is very
\nconceivable at a long distance of time<\/span><\/i>.<\/span><\/p>\n

 <\/span><\/p>\n

Yes, a long
\ndistance.<\/span><\/p>\n

 <\/span><\/p>\n

But precisely you are
\nthere so that it may be at a short distance !<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

No, Sri
\nAurobindo did not view it at a short distance.<\/span> <\/span><\/p>\n

\nPage – 72<\/span><\/span><\/p>\n

<\/p>\n
\n

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

Well, it must be
\nyourself. At a short or at a long distance, it must be you who does it, in this
\nlife and in this body.<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

But, I see\u2026<\/span><\/p>\n

\u00a0<\/span>I am trying to do it \u2013 not
\nby an arbitrary will, nothing of the kind; simply there is \u201cSomething” or
\nSomeone or a Consciousness or anything (I do not want to speak of it) which is
\nusing this (Mother’s body<\/i>) and trying
\nto make something of it. That is to say, at the same time I am doing and I am
\nwitnessing, and the \u201cI”, I do not know where it is: it is not within there, it
\nis not up there, it is not… I do not know where it is; it is for the
\nnecessity of language. There is \u201csomething” that is doing and it is witnessing
\nat the same time, and at the same time it is the action that does it: the
\nthree.<\/span><\/p>\n

Because the body itself now truly collaborates as much as it can \u2013
\nas much as it can \u2013 with a goodwill and an increasing power of endurance, and,
\nin fact, the backward turn on oneself is reduced to a minimum (it is there, but
\nlike something that just touches from time to time, but it does not stay even for
\na few seconds). That, this backward turn on oneself, is altogether the
\natmosphere that is disgusting, repulsive, catastrophic. And it is like that, it
\nis felt<\/i> like that. And it is becoming
\nmore and more impossible, I see it, it is visible…. But there is still the
\nweight of thousands of years of bad habits which may be called pessimistic,
\nthat is to say, expecting decline, expecting catastrophe, expecting… in fact,
\nall these things, and it is that which is most difficult, ouf<\/span>!
\nto purify, to clarify, to throw out of the atmosphere. It is so much inside
\nthat it is altogether spontaneous. It is this which is the great, great
\nobstacle, this kind of feeling of the inevitable decline.<\/span><\/p>\n

Naturally, from the mental point of view, the whole earthly
\natmosphere is like that, but in the mind it has very little importance: a ray
\nof light and it is swept away. But it is there within<\/i> (Mother points to her
\nbody<\/i>), it is this habit \u2013 this catastrophic <\/span><\/p>\n

\nPage – 73<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>habit \u2013 which is formidable, formidable to
\ncounteract. And it is indispensable<\/i>
\nthat it should disappear so that the other may instal<\/span>
\nitself.<\/span><\/p>\n

So it is a battle of every minute, every minute, all the while,
\nall the while.<\/span><\/p>\n

And then, you know, the being is not isolated, the body is not
\nisolated; it is more or less a multitude, with degrees of proximity; but quite
\nnear, there are all those who are here, and it is the same problem \u2013 the same
\nproblem. Because what is acquired in the consciousness of this body is not
\nacquired at all in the consciousness of others. That increases the labour. <\/span><\/p>\n

The problem of mental and even vital contagion is, so to say,
\nresolved, but the problem of material contagion still remains there.<\/span><\/p>\n

And in this material consciousness, there is the material mind
\nthat has so marvellously<\/span> responded here,\u00b9 but it has
\nnot yet the power to assert itself spontaneously against what comes from
\noutside, this perpetual contagion, constant, constant, of every minute. <\/span><\/p>\n

 <\/span><\/p>\n

(Long silence<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

When all of a sudden the Contact becomes conscious and the sense
\nof Identity comes, as I say, for a few seconds, but when it comes… it is like
\na hosanna of all the cells which say: \u201cOh! Yes, yes, it is true ! So it is
\ntrue\u2026\u201d <\/span><\/p>\n

This comes perhaps a hundred times a day, but it does not stay.<\/span> <\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>Mother means within herself<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 74<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n26
\n August 1967<\/a><\/span><\/b> <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

Mother begins by commenting upon a
\nquestion written by a disciple.<\/span><\/p>\n

 <\/span><\/p>\n

\u201cSweet Mother, it is
\nsaid that always the good and the true triumph, but we see that often in life
\nit is otherwise. The wicked win, seem somehow to be protected from suffering.”<\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother laughs, then remains silent.<\/i>)
\nPeople always confuse two ideas. It is from the universal and spiritual point
\nof view that, not positively the \u201cgood” as men understand it, but the True,
\nthe Truth, will have the last word; it goes without saying. That is to say,
\nfinally the Divine will be victorious. That is what is said, what all who have
\nlived a spiritual life have said \u2013 it is an absolute fact. Men, in translating
\nit, say, \u201cI am a good boy, I live in accordance with what I think to be true,
\ntherefore, all existence should be good for me.” (Mother laughs<\/i>) First of all, one’s own appreciation of oneself is
\nalways doubtful, and then, in the world as it is now, all is mixed, it is not
\nthe Law of Truth that openly manifests itself to the half-blind human
\nconsciousness \u2013 it will not even understand it. I mean, to be more exact, that
\nit is the supreme vision that is realising itself constantly, but its
\nrealisation in the mixed material world does not appear to the ignorant human
\nsight as the triumph of good, what men call good and true. But (to say it in a
\njoking way) it is not the fault of the Lord, it is the fault of men ! That is
\nto say, the Lord knows what he is doing, and men do not understand it.<\/span><\/p>\n

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

In a world of truth, all
\nwould be just as it is now perhaps, but it would be seen differently.<\/span><\/i> <\/span><\/p>\n

\nPage – 75<\/span><\/p>\n

<\/p>\n
\n

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

Both. There
\nwould be a difference. It is the present ignorance and obscurity in the world
\nthat give a deforming appearance to the divine Action; and that naturally must
\ntend to disappear; but it is also true that there is a way of seeing things
\nwhich… one might say, which gives another meaning to their appearance \u2013 the
\ntwo are there, like this (gesture of
\nintermixture<\/i>). <\/span>
\n
\n <\/span><\/p>\n

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

 <\/span><\/p>\n

You always come back to this, that man’s judgment is wrong \u2013 wrong
\nbecause his vision of things is wrong, is incomplete \u2013 and necessarily this
\njudgment must have wrong results. <\/span><\/p>\n

\u00a0<\/span>The world is perpetually
\nchanging, perpetually; not for a second is it like itself, and the general
\nharmony expresses itself more and more perfectly; therefore nothing can remain
\nas it is and in spite of all appearances to the contrary, the whole<\/i> is always constantly progressing;
\nthe harmony is becoming more and more harmonious, the truth becoming more and
\nmore true in the Manifestation. But to see that, one must see the whole, and
\nman sees only… not even the human domain, but only his personal domain, quite
\nsmall, quite small, microscopic\u00a0 <\/span>he
\ncannot understand. <\/span><\/p>\n

\u00a0<\/span>It is a double thing that
\nis going on completing itself (same
\ngesture of intermixture<\/i>) and with a mutual action: as the Manifestation
\nbecomes more conscious of itself, its expression perfects itself, becomes also
\nmore true. The two movements go together. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

\u00a0<\/span>It was one of the things
\nthat was seen very clearly the other day, when there was this Consciousness of
\nKnowledge: when the Manifestation will have sufficiently emerged out of the
\nInconscient so that all this necessity of struggle, created by the presence of
\nthe Inconscient, becomes progressively more and more <\/span>
\n
\n <\/span><\/p>\n

\nPage – 76<\/span><\/p>\n

<\/p>\n
\n

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

useless, it
\nwill disappear quite naturally, and progress, instead of being made through
\neffort and struggle, will begin to be made harmoniously. That is what the human
\nconsciousness foresees as a divine creation upon earth \u2013 it will still be only
\none step. But for the present step, it is a kind of harmonious attainment that
\nwill change the universal progress (which is ceaseless) into a progress through
\njoy and harmony instead of a progress through struggle and suffering…. But
\nwhat was seen is that this feeling of insufficiency, of something that is not
\ncomplete and is not perfect, that, one must foresee, will exist for a very long
\ntime \u2013 if the notion of time remains the same, that I do not know. But all
\nchange implies time, does it not? It may not be translated by time as we
\nconceive it, but it does imply a succession. <\/span><\/p>\n

\u00a0<\/span>All these so-called
\nproblems \u2013 all the while one receives, in this way, questions and questions and
\nproblems of the mind (all problems in the Ignorance, is it not so?) \u2013 problems
\nfor the earth-worm. As soon as you emerge up there, such problems do not exist
\nany more. There are no more contradictions. Contradictions always come from the
\ninadequacy of vision and the incapacity to see a thing from all points of view
\nat the same time. <\/span><\/p>\n

\u00a0<\/span>In any case, to bring the
\nquestion down to earth, no sage at any time, I think, has ever said: \u201cBe good,
\nand all will go well with you externally”\u00a0
\n<\/span>because it is a stupidity. In a world of disorder, in a world of
\nfalsehood, to hope for that is not reasonable. But you can have, if you are
\nsufficiently sincere and whole and entire in your way of being, you can have
\nthe inner joy, the full satisfaction, whatever the circumstances, and that
\nnobody and nothing has the power to touch. <\/span><\/p>\n

\nPage – 77<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n30
\n August 1967<\/a><\/span><\/b> <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

For the last several nights I have been passing almost the whole
\nnight, many hours, in a place which must certainly belong to the subtle
\nphysical and where the material life gets reorganised<\/span>.
\nIt is vast \u2013 vast \u2013 the crowd is innumerable, but these are individualities,
\nnot a crowd; that is to say, I have to deal with each one of them. And then, it
\nis as though at the same time there are documents and writing tables but no
\nwalls around ! It is a curious place, a very curious place. <\/span><\/p>\n

\u00a0<\/span>I have asked myself many a
\ntime whether it was the memory of physical forms that made me see this world in
\nthat way or whether it is really like that. At times there is no doubt, because
\nit has a character altogether its own, but at other times there is a doubt and
\nI ask myself if it is not in my active memory. Because I am very conscious at
\nthat time and everything is extremely natural, and indeed permanent: I find
\nagain the same things at the same place, sometimes with slight differences, but
\ndifferences necessitated by action. That is to say, it is a coherent world, it
\nis not a disorderly imagination. But to what extent are these forms the
\nreflection of natural forms? To what extent are they like that or do we see<\/i> them like that? I am not yet very
\nsure. I had the same problem when I used to go into the Overmind and see the
\ngods: I had always a kind of hesitation in knowing whether they are truly like
\nthat or whether we perceive them like that because of our physical habits….
\nThere, after some time, I came to a conclusion; but here, physically\u2026.? <\/span><\/p>\n

\u00a0<\/span>It is a curious thing:
\nthere are no doors, no windows, neither ceiling nor floor; all this exists in
\nitself, it does not seem to obey the law of gravitation, that is to say, there
\nis no magnetic attraction of the earth, and yet when one writes (Mother laughs<\/i>) there seems to be a pen !
\nAnd when one writes upon something, there seems to be a piece of paper; and
\nwhen there <\/span>
\n
\n <\/span><\/p>\n

\nPage – 78<\/span><\/p>\n

<\/p>\n
\n

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

are
\ndocuments, they seem to be in dockets…. One feels that the substance is not
\nthe same, but the appearance is very close. And it is this appearance, and I am
\nyet again putting the question to myself: \u201cIs it because of our ordinary
\ncerebral working that we put this appearance upon it or is it truly so?” <\/span><\/p>\n

\u00a0<\/span>There I meet almost
\neverybody. I told you, you are there very regularly and we work. You do not
\nremember. There are others who remember, but their memory is (gesture of a slight twisting of the finger<\/i>)
\njust a little off the line; that is to say, it is not exactly the same as what
\nI saw. So when they tell me about it, I have altogether the feeling that it is
\nthe transcription in their brain that made it so…. And the objective reality
\nof the material world comes from this, that if you see the same object ten
\ntimes, ten times it resembles itself, with differences that are reasonable,
\nwhich could be differences due to usage, for example; but there also it is like
\nthis! And if you study carefully, even in the physical world two persons do not
\nsee things exactly in the same way. There, perhaps it is more accentuated, but
\nit seems to be a similar phenomenon…. The explanation becomes very simple,
\nvery easy when you enter into the consciousness where the material reality
\nitself becomes an illusion; it is illusory, it is not exact: the inner reality
\nis more true. Then in that case, it is simple. It is perhaps only our mind that
\nis astonished. <\/span><\/p>\n

\u00a0<\/span>Take writing, for example.
\nI have not observed in detail, but when one writes there, one seems to write
\nmuch more easily. I do not know how to explain it, it takes much less time and
\nthings are noted down on paper \u2013 but is it really paper? It looks like paper,
\nbut things are noted down much more directly…. There is perhaps a similarity,
\nas for example when you use a pen or a pencil: it is not exactly a pen or a
\npencil but something resembling it, which is… (how to say it?) the prototype
\nor the principle of this object. But what I mean to say is that if we were still
\nin the age of the quill or the pen that one dips in a liquid, probably I would
\nsee it like that! <\/span><\/p>\n

\nPage – 79<\/span><\/span><\/p>\n

<\/p>\n
\n

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

It is the essence<\/i> or the principle of the thing
\nthat is translated in the memory by a similarity. <\/span><\/p>\n

But it is an action. I know the time only when I come back, for I
\nhave made it a habit to notice the time whenever I come back to the material
\nconsciousness (I have a watch beside my bed and I look at it) and that is how I
\ncan say: \u201cThis lasted one hour, that lasted two hours.” But there, one has not
\nthe sense of time, it is not the same sense \u2013 it is the content<\/i> of the action that matters, and during those hours many,
\nmany things are done, many. And so I meet you there very regularly, but many
\nothers also, and I am at many places at the same time! And when a person tells
\nme, \u201cBut I saw you last night, you did this and that”, then up there
\nsomewhere, I say, \u201cYes, it is true”, there is just a little (same gesture of twisting<\/i>), just a little
\ndifference, but the essence of the thing is the same. <\/span><\/p>\n

\u00a0<\/span>And I have noticed that
\nthese things that are quite near the physical disappear if you wake up all of a
\nsudden, particularly if you stir while waking up, if you make a movement or if
\nyou turn on your side. It is only afterwards, if at some time I am very quiet
\nand go within myself, then slowly I can again come in contact with that state.
\nTherefore, it does not surprise me that the majority of people do not remember.
\nExperiences in the vital, in the mental are remembered much more easily, but
\nthat which is quite close to the physical… <\/span><\/p>\n

\u00a0<\/span>And it has such a character
\nthat if one kept the consciousness of it on waking up, one would look somewhat
\nlike a mad person. I had the experience of it just two days back and it has
\ntaught me a great deal \u2013 I looked, studied and studied until I understood. It
\nwas during my afternoon rest (I do not at all sleep in the afternoon, but I go
\nlike that into the inner consciousness) and I had fixed beforehand that I would
\nwake up at such an hour, that is to say, I would get up. When it was time, I
\nwas deep in the midst of my action and the state of consciousness continued
\nwith my eyes open; and then, in that state of consciousness, there was… I
\ncannot say \u201cI”, for it was not<\/span> <\/span><\/p>\n

\nPage – 80<\/span><\/span><\/p>\n

<\/p>\n
\n

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

the same
\n\u201cI” \u2013 no, I am many persons at that moment \u2013 but the \u201cI” of that moment had
\nthe habit of carrying a watch, a golden wrist-watch (not here materially, but
\nup there) and had forgotten to put on the watch and looked for it and noticed:
\n\u201cAh! I forgot to put on my watch. What has become of this watch ? Why did I
\nforget ?” And when I woke up (I do not carry a watch, you know) and came back
\nto myself, the two consciousnesses were simultaneous and I said loudly, \u201cWhere
\nis my watch? I have forgotten to put on my watch”, and it is only when I said
\nthat (Mother laughs<\/i>) that I became
\naware! So that made me reflect; I studied well, looked quietly, saw closely
\nthat at that moment the two consciousnesses are quite (Mother superimposes her two hands closely<\/i>), quite simultaneous. <\/span><\/p>\n

It is very interesting. Oh! There were all sorts of problems which
\nhave been solved by that experience. For example, the problem of many who are
\ntaken as mad, but who are simply in this subtle consciousness (same gesture of superimposition<\/i>) which
\ndominates at a given moment and which makes them say things that have no
\nmeaning here but have a very clear meaning there. And the consciousness is like
\nthis (gesture of superimposition, of
\nalmost melting together<\/i>). This explains many cases of so-called madness.
\nThere are also cases of apparent insincerity that are also of like nature,
\nbecause the consciousness sees clearly in this domain and it is a domain so
\nnear that the same names could be given to things; they seem to have the same
\nor quite similar forms, but it is not what is here known by the name \u201ctangible
\nreality”; materially, externally, things are not quite like that. And so there
\nare cases of so-called insincerity which are simply too close a mixture of the
\ntwo consciousnesses \u2013 too close for active discernment. Oh! A whole domain has
\nbeen made clear, and not only made clear, but has brought with it the key to
\nhealing or to transformation. From an inner psychological point of view, this
\nhas explained things to an enormous degree, to an enormous degree. That <\/span><\/p>\n

\nPage – 81<\/span><\/p>\n

<\/p>\n
\n

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

reduces considerably
\nthe number of cases of true mental alienation and cases of real falsehood, that
\nis to say, cases where one says deliberately, consciously, the contrary of what
\nis\u00a0 <\/span>it cannot be as frequent as one
\nbelieves. Many say things like that (gesture
\nof floating<\/i>), things inexact, but which they perceive in a world other than
\nthe purely material, in too close a mixture and with not enough discrimination
\nto discover the mixture…. Sri Aurobindo used to say that cases of real
\nill-will, real hostility and real falsehood are very rare, that is to say,
\n\u201creal” in its absolute sense, in themselves, and conscious, deliberate \u2013
\ndeliberate, absolute, conscious \u2013 that is rare; and it is that which is
\ndescribed as the hostile beings. But all the rest is a kind of illusion of
\nconsciousness \u2013 of consciousnesses that intermingle with each other (Mother passes the fingers of her right hand
\ninto those of the left in a to-and-fro movement<\/i>) and, being without precise
\ndiscrimination between the different consciousnesses, are like this (same gesture<\/i>), mixed, the one entering
\nand coming out of the other. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

So the result was to see the immensity of the problem to be solved
\nand of the way to follow and the transformation to achieve…. When you look from
\nthe purely psychological standpoint, it becomes relatively easy and quick, but
\nwhen you come to this (Mother touches her
\nbody<\/i>), to the external form, to what is called Matter, oh, it is a world!
\nEach lesson \u2013 it is like lessons that are given, it is so interesting ! lessons
\nwith all the consequences and explanations; you pass a day, two days to make a
\nsmall, a very small discovery. And then you see that in the bodily
\nconsciousness, after that, after these days or these hours of work, the light
\nis there, it is changed \u2013 it is changed, the reactions are no longer the same,
\nbut… (gesture indicating a world of
\nwork<\/i>). <\/span><\/p>\n

And the Presence, the Presence becomes more and more intimate,<\/span> <\/span><\/p>\n

\nPage – 82<\/span><\/span><\/p>\n

<\/p>\n
\n

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

more and
\nmore concrete, and at that time there are moments when it is (gesture of swelling up<\/i>) so concrete that
\nit seems to be absolute, and then (gesture
\nof covering<\/i>) another state of consciousness comes up and all has to be
\nbegun again. <\/span><\/p>\n

\u00a0<\/span>It is interesting. <\/span><\/p>\n

\u00a0<\/span>And it is precisely to
\nteach you…. The great words, the great attitudes, the great experiences, all
\nthat is very good up there, but here… nothing spectacular \u2013 everything is
\nvery modest, very calm, very effaced \u2013 very modest. And this is the condition
\nfor progress, the condition for transformation. <\/span><\/p>\n

\u00a0<\/span>There, my child.
\n <\/span><\/p>\n

\nPage – 83<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n15
\n November 1967<\/a><\/span><\/b> <\/a> <\/span><\/b><\/p>\n

 <\/span><\/p>\n

One has the feeling that
\nunless something like a miracle happens, in the sense in which man understands
\nmiracles, well, it will take many centuries. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

But did you
\never expect that it would not take time? <\/span><\/p>\n

 <\/span><\/p>\n

Yes, evidently. <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

But I never
\nthought \u2013 I never thought that it could come quickly. First of all, one has
\nonly to try, as I do, on one’s own body, see the difference between matter as
\nit is, the constitution as it is, and then… what one may conceive of a divine
\nexistence \u2013 that is to say, divine,<\/i>
\nwhich is not at every second tied to the obscurity of a half inconscient
\nmatter… How long will it take? How long has it taken to change the stone into
\nthe plant, the plant into the animal, the animal…? We do not know, but in the
\nway things move… Now that they have become so clever in calculating, when do
\nthey think the earth was formed? How many millions and millions of years? And
\nall that to arrive at where we are now. <\/span><\/p>\n

Naturally, the more it moves, the more it goes quickly, it is
\nunderstood, but quickly… quickly? <\/span><\/p>\n

 <\/span><\/p>\n

If the process has to be
\n\u201cnatural\u201d, it will take an eternity<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

No! It is
\nnot a question of being \u201cnatural”. Nature has arranged things progressively to
\nmanifest the consciousness; that is to say, the whole work has been to prepare
\nthe Inconscient in such a way that it may become conscious. Naturally, now the
\nconsciousness is there, at least in a large measure; hence it goes much
\nquicker; that is to say, the bulk of the work is done. But <\/span>
\n
\n <\/span><\/p>\n

\nPage – 84<\/span><\/p>\n

<\/p>\n
\n

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

still, as I
\nhave said, when one sees the degree to which it is tied to inconscience, to a
\nhalf-vague consciousness, and sees that men who do not know still feel the
\n\u201cfatality”, the \u201cdestiny” \u2013 what they call \u201cNature” and all that dominates
\nand rules \u2013 well, for the last change to be done, all that must become fully
\nconscious, and not only in the mental way \u2013 that is not sufficient \u2013 but in the
\ndivine way! So, much remains to be done. <\/span><\/p>\n

This is just what I see every day with this poor little body, and
\nthen, all that surrounds it (gesture of a
\ncrowding all around<\/i>), all this substance as it is, oh !… nothing but
\nillness and misery and disorder. Oh ! All that has nothing in common with the
\nDivine. An unconscious mass. <\/span><\/p>\n

\u00a0<\/span>Do you mean to say: Unless
\nsomething comes down and by force<\/i>
\nchanges it? <\/span>
\n <\/span><\/p>\n

Yes<\/span><\/i>. <\/span>
\n <\/span><\/p>\n

But Sri
\nAurobindo says (I read it two days ago, I do not know where he has written it,
\nfor it was only a quotation) that if the divine Consciousness, the divine Power,
\nthe divine Love, the Truth manifested itself too rapidly upon the earth, the
\nearth would be dissolved ! She would not be able to bear it… brrf<\/span>! <\/span><\/p>\n

I am translating, but the idea is that. <\/span><\/p>\n

 <\/span><\/p>\n

But perhaps not the
\nhighest divine dose, but a small divine dose! <\/span><\/i><\/p>\n

 <\/span><\/p>\n

(Mother laughs<\/i>) The smaller dose is
\nalways there. It is always there, a small dose; there is even a somewhat strong
\ndose, and if one looks at That, one is full of wonder. But it is just because
\nof That that<\/span> one still sees… how things are. <\/span><\/p>\n

Well, there is not a day when it has not been noticed that one
\ndose, not a full dose but just a little dose, an infinitesimal <\/span><\/p>\n

\nPage – 85<\/span><\/p>\n

<\/p>\n
\n

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

drop of
\nThat, can cure you in a minute \u2013 \u201cit can”: it does cure you, not \u201cit can”; you
\nare all the while in that state, poised, and the least failing means disorder
\nand the end; and just one drop of That… it becomes light and progress. The
\ntwo extremes. The two extremes are side by side. <\/span><\/p>\n

It is an observation that one makes at least several times a day. <\/span><\/p>\n

But naturally, if this instrument was made to observe, to explain,
\nto describe, it could say wonderful things, but, well… I think \u2013 I do not
\nknow, but it seems to be the first time that the instrument, instead of being
\nmade in order to bring the \u201cGood Tidings”, the \u201cRevelation”, to give the
\nsignal, has been made to… to try to realise\u00a0
\n<\/span>to do the work, the obscure task. And so it observes, but it does not
\nget into an ecstatic joy of observation, and it is compelled at every minute to
\nsee, in spite of that,<\/i> how much work
\nstill remains to be done…. And so, as regards itself it can rejoice only when
\nthe work has been done \u2013 but what does that mean, the \u201cwork done\u201d?… Something
\nthat is established<\/i>. This divine
\nPresence, this divine Consciousness, this divine Truth manifests itself like
\nthis, in a flash, and then… everything goes on in its usual trot \u2013 there is a
\nchange, but an imperceptible change. Well, for it (the body<\/i>), this is all right, and I think it is that which sustains
\nits courage and gives it a kind of smiling peace in spite of all that is so
\nlittle satisfactory with regard to the result; but this cannot satisfy it, it
\nwill be satisfied only… when the thing will be done, that is to say, when
\nwhat is now a revelation \u2013 dazzling but short-lived \u2013 will be an established
\nfact, when truly there will be divine bodies, divine beings dealing with the
\nworld in a divine way; then, then only it will say, \u201cYes, that is it”, but not
\nbefore. Well, that, I do not believe that it can be immediately. <\/span><\/p>\n

Because I see very well, very well what is at work; I have told
\nyou, there are things which, yes, if I had to narrate and explain and predict,
\none could make with it a whole teaching, with only one<\/i> of these experiences \u2013 I have at least several of <\/span><\/p>\n

\nPage – 86<\/span><\/p>\n

<\/p>\n
\n

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

them in a
\nday. But that serves no purpose, to be sure, I know it. <\/span><\/p>\n

And it is not impatience, it is not even a lack of satisfaction,
\nnothing of the kind; it is a… a Force, a Will that moves forward step by step
\nand that cannot stop in order to tell the story, to rest content with what has
\nbeen done. <\/span>
\n <\/span><\/p>\n

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

 <\/span><\/p>\n

Is there anywhere upon earth a being truly divine, that is to say,
\nwho is not ruled by any law of inconscience?… One would know, it seems to me.
\nIf it existed and I did not know it, then I must say that I must have somewhere
\nin me a very great insincerity for such a thing to happen. <\/span><\/p>\n

To say the truth, I do not ask myself the question. <\/span><\/p>\n

In all, all who are known, all who have taken the position of
\nrevelators of the new world or realisers<\/span> of the new
\nlife, every one of them possesses a certain percentage of unconsciousness very
\nmuch greater than mine, then… But this is all that is known publicly. Is
\nthere a being somewhere and nobody knows him?… It would surprise me if there was
\nno communication. I do not know. <\/span><\/p>\n

Well, there are many, many, quite an outburst of new Christs<\/span>, of Kalkis,\u00b9 of Supermen, oh ! There are very many
\nof them, but generally, in some way there is communication, in any case their
\nexistence comes to be known; well, among all of them, all with whom I have come
\nin contact, visible or invisible, there is not a single one who has… (how to
\nsay it?) less unconsciousness than there is in this body \u2013 but I recognise
\nthere is much of it, oh ! <\/span><\/p>\n

 <\/span><\/p>\n

The process I do not see,
\nhow to get out of this inertia, this unconsciousness<\/span><\/i>. <\/span><\/p>\n

 <\/span><\/p>\n

Process,
\nwhat process? Of transformation?<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>The last Avatar according to Hindu tradition.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 87<\/span><\/p>\n

<\/p>\n
\n

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

Yes. It is said that the
\nconsciousness must act and awaken all that… <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But it is
\ndoing that! <\/span><\/p>\n

 <\/span><\/p>\n

Yes, it is doing that,
\nbut.<\/span><\/i>.. <\/span><\/p>\n

 <\/span><\/p>\n

It does not
\nstop doing it! <\/span><\/p>\n

The answer is this: all at once there is the perception (oh! all
\nthese are subtle, very subtle things, but for the consciousness precisely, it
\nis very concrete), the perception of a kind of disorganisation<\/span>,
\nlike a current of disorganisation<\/span>; then the substance
\nconstituting the body begins at first by feeling, then by noticing the effect,
\nthen everything begins to be disorganised<\/span>. It is this
\ndisorganisation<\/span> that prevents the cohesion necessary
\nfor the cells to constitute an individual body; then one knows, ah ! (gesture of dissolution<\/i>), it is going to
\nbe finished. Then the cells aspire, and there is something like a central
\nconsciousness of the body which aspires intensely, with a surrender as complete
\nas it can make: \u201cThy Will, Lord, Thy Will, Thy Will.” Then there is a kind
\nof\u00a0 <\/span>not anything bursting aloud, not any
\ndazzling flash, but a kind of… yes, it gives the feeling of a condensation of
\nthis current of disorganisation<\/span>, and then something
\nstops; at first a peace, then a light, then the Harmony\u00a0 <\/span>and the disorder disappears. And when the
\ndisorder has disappeared, at once there is this feeling in the cells that they
\nlive the eternity, for the eternity. <\/span><\/p>\n

Well, this, in this way, with all the intensity of concrete
\nreality, is happening not only daily but many times in a day. At times it is
\nvery severe, that is to say, like a mass. Sometimes it is only a thing that
\ntouches; then in the consciousness of the body it translates itself in this
\nway, as a kind of thanksgiving: a progress in fact over the inconscience. Only,
\nthese are not resounding events; the human neighbour<\/span>
\ndoes not even know it, he can perhaps notice a kind of cessation in the outward<\/span> <\/span><\/p>\n

\nPage – 88<\/span><\/p>\n

<\/p>\n
\n

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

activity, a
\nkind of concentration, but that’s all. So one does not speak of the matter, one
\ncannot write books on it, one does not do propaganda about it…. It is this,
\nthe work. <\/span><\/p>\n

All, all the mental aspirations are not satisfied with this. <\/span><\/p>\n

It is a work very obscure. <\/span><\/p>\n

 <\/span><\/p>\n

(Mother goes into a long
\ncontemplation.<\/i>) <\/span><\/p>\n

 <\/span><\/p>\n

It is a day or two now, I do not know, there was, as it were, a
\ntotal vision of this effort of the earth towards its divinisation<\/span>,
\nand it was as if someone were saying (it is not \u201csomeone”, it is the witness
\nconsciousness, the consciousness that observes, but it formulates itself in
\nwords; very often it formulates itself in English and I have the feeling that
\nit is Sri Aurobindo, the active consciousness of Sri Aurobindo, but sometimes
\nit is translated into words only in my consciousness) and it was something that
\nsaid, \u201cYes, the time of proclamations, of revelations is gone \u2013 now to
\naction.” <\/span><\/p>\n

In fact, proclamations, revelations, prophecies, all that is very
\nagreeable, it gives the feeling of something \u201cconcrete”; now it is very
\nobscure, the feeling that it is very obscure, invisible (the results will be
\nvisible only a long, long time hereafter), not understood. <\/span><\/p>\n

It belongs to a domain which is not yet ready to be explained, to
\nbe manifested in words. <\/span><\/p>\n

And indeed, to the extent that it is truly new, it is
\nincomprehensible. What I say does not correspond to any experience lived
\nthrough by him who reads about it. <\/span><\/p>\n

And I see quite well, I see so well the little work like this (gesture of reversal<\/i>) which would be
\nneeded for it to become a prophetic revelation. A little work, a little
\nreversal in the mind \u2013 the experience is altogether outside the mind, and so
\nwhat is spoken of it (Mother tilts her
\nhead<\/i>)… Precisely because it is not mental, the thing is almost
\nincomprehensible; and for all this (oh! it is visible) for all this to become
\naccessible, just a
\n <\/span><\/p>\n

\nPage – 89<\/span><\/p>\n

<\/p>\n
\n

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

little
\nreversal (same gesture<\/i>) in the mind
\nand it becomes a prophecy. And that… that is not possible. It will lose its
\ntruth. <\/span><\/p>\n

There you are. <\/span><\/p>\n

Yes, it is on the way.<\/span><\/p>\n

\nPage – 90<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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