{"id":4252,"date":"2013-07-13T01:54:34","date_gmt":"2013-07-13T01:54:34","guid":{"rendered":"http:\/\/localhost\/?p=4252"},"modified":"2013-07-13T01:54:34","modified_gmt":"2013-07-13T01:54:34","slug":"10-03-july-1957-vol-09-questions-and-answers-volume-09","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/09-questions-and-answers-volume-09\/10-03-july-1957-vol-09-questions-and-answers-volume-09","title":{"rendered":"-10_03 July 1957.htm"},"content":{"rendered":"\n\n
\n
\n


\n3 July 1957<\/font><\/span><\/i><\/b> <\/font> <\/span><\/i><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

I have been asked if we are doing a collective yoga and what the
\nconditions for the collective yoga are. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I might tell you first
\nof all that to do a collective yoga we must be a collectivity<\/span>
\n(!) and then speak to you about the different conditions required for being a collectivity<\/span>. But last night (smiling<\/i>) I had a symbolic vision of our collectivity<\/span>.
\n<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I had this vision in
\nthe early part of the night, and it made me wake up with a rather unpleasant
\nimpression. Then I went back to sleep and had forgotten it, and just now when I
\nthought of the question I have been asked, the vision suddenly came back. It
\nreturned with a great intensity and so imperatively that now when I wanted to
\ntell you exactly what kind of a collectivity<\/span> we want
\nto realise in accordance with the ideal Sri Aurobindo has given in the last
\nchapter of The Life Divine <\/i>\u2013 a
\nsupramental, gnostic collectivity<\/span>, the only one which
\ncan practise Sri Aurobindo\u2019s integral yoga and be physically realised in a
\nprogressive collective body that grows more and more divine\u00a0 <\/span>\u2013 the memory of this vision became so
\nimperative that it prevented me from speaking. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Its symbol was very
\nclear though of quite a familiar kind, so to speak, but so unmistakably realistic
\nin its familiarity.\u2026If I were to relate it to you in detail, probably you
\nwouldn\u2019t even be able to follow; it was very complicated. It was the image of a
\nkind of \u2013 how to put it? \u2013 of an immense hotel in which all earthly
\npossibilities were accommodated in different rooms. And all this was in a state
\nof constant transformation: fragments or entire wings of the building were
\nsuddenly demolished and rebuilt while all the people were still staying in
\nthem, in such a way that if a person went somewhere even inside this huge
\nhotel, he ran the risk of not finding his room again when he wanted to get back
\nto it! For it had been demolished and was being rebuilt on another plan. There
\nwas order, organisation\u2026and
\n <\/span><\/p>\n

\nPage \u2013 137<\/span><\/p>\n

<\/p>\n
\n

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

there was the fantastic chaos I have described, and in that there
\nwas a symbol. There was a symbol which certainly applies to what Sri Aurobindo
\nwrites here \u00b9 on the necessity of the transformation of the body, what kind of
\ntransformation should take place for life to become a divine life. <\/span><\/p>\n

It was somewhat like this: somewhere in
\nthe centre of this huge building, a room was reserved \u2013 in the story, as it
\nseemed, it was reserved for a mother and her daughter. The mother was a very
\nold lady, a self-important matron with much authority and her own views on the
\nwhole organisation. The daughter had a sort of power of movement and activity
\nwhich made it possible for her to be everywhere at once even while remaining in
\nthat room which was\u2026well, a little more than a room; it was a sort of
\napartment, and its main feature was to be right in the centre. But she was in
\nconstant argument with her mother. The mother wanted to keep things as they
\nwere with the rhythm they had, that is, with precisely that habit of
\ndemolishing one thing to build another out of it, and then again demolishing another
\nto rebuild another one \u2013 which gave the building an appearance of frightful
\nconfusion. And the daughter didn\u2019t like that and had another plan. She wanted
\nabove all to bring something quite new into this organisation, a sort of
\nsuper-organisation which would make all this confusion unnecessary. Finally, as
\nit was impossible to come to an understanding, she had left the room to go on a
\nsort of round of inspection.\u2026 She went her round, saw everything, then she
\nwanted to go back to her own room \u2013 for it was her room as well \u2013 to take some
\ndecisive action. And it was then that something rather peculiar began to
\nhappen. She remembered quite well where her room was, but each time she set out
\nto go there by one route either the stairs disappeared or things were so
\nchanged that she could no longer recognise her way! And so she went here and
\nthere, climbed up and down, searched, went in and out\u2026impossible to find the
\nway back to<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 The Supramental Manifestation, pp.
\n33-36.<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 138<\/span><\/p>\n

\n

\nher room! As all this was
\ntaking a physical appearance, which was, as I said, very familiar and very
\nordinary, as always in these symbolic visions, somewhere there was \u2013 how to put
\nit? \u2013 the administration of this hotel, and a woman who was a kind of manager,
\nwho had all the keys and knew where everybody was staying. So the daughter went
\nto this person and asked, \u201cCan you show me the way to my room?\u201d \u2013 \u201cOh, yes,
\ncertainly, it is very easy.\u201d All the people around looked at her as though
\nsaying, \u201cHow can you say that?\u201d But she got up and, with authority, asked for a
\nkey, the key of the room, and said, \u201cI\u2019ll take you there.\u201d Then she took all
\nsorts of routes, but all so complicated, so bizarre! And the daughter followed
\nher very attentively so as not to lose sight of her. And just at the moment
\nwhen obviously they should have reached the place where this so-called room
\nwas, suddenly the manager \u2013 we shall call her the manager \u2013 the manager with
\nher key\u2026disappeared! And this feeling of disappearance was so acute
\nthat\u2026everything disappeared at the same time. <\/span><\/p>\n

If\u2026To help you to understand this riddle, I could tell you that
\nthe mother is physical Nature as it is and the daughter is the new creation.
\nThe manager is the mental consciousness, organiser of the world as Nature has
\nmade it until now, that is, the highest sense of organisation manifested in
\nmaterial Nature as it is now. This is the key to the vision. Naturally, when I
\nwoke up I knew immediately what could solve this problem which had seemed
\nabsolutely insoluble. The disappearance of the manager and her key was a clear
\nindication that she was quite incapable of leading to its true place what could
\nbe called the creative consciousness of the new world. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I knew it but I didn\u2019t
\nhave the vision of the solution, which means that this is something which is
\nyet to be manifested; this was not yet manifested in that building \u2013 that
\nfantastic structure \u2013 and this is precisely the mode of consciousness which
\nwould transform this incoherent creation into something real, truly conceived,
\nwilled, executed, with a centre which is in its<\/span> <\/span><\/p>\n

\nPage \u2013 139<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>true place, a recognised
\nplace, with a real<\/i> effective power.
\n\u00a0<\/span><\/span><\/p>\n

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

 <\/span><\/p>\n

It is quite clear in its symbolism, in the sense that all
\npossibilities are there, all activities are there, but in disorder and
\nconfusion. They are neither coordinated nor centralised nor unified around the
\nsingle central truth and consciousness and will. And we come back, then,
\nto\u2026precisely this question of a collective yoga and the collectivity<\/span>
\nwhich will be able to realise it. And what should this collectivity<\/span>
\nbe? <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>It is certainly not an
\narbitrary structure like those made by men, in which they put everything
\npell-mell, without order or reality, and the whole thing is held together only
\nby illusory links, which were symbolised here by the walls of the hotel, and
\nwhich, in fact, in ordinary human constructions \u2013 if we take as an example a
\nreligious community \u2013 are symbolised by the monastery building, identical
\nclothes, identical activities, even identical movements \u2013 I\u2019ll make it more
\nclear: everybody wears the same uniform, everybody rises at the same hour, eats
\nthe same things, offers the same prayers together, etc., there is a general
\nuniformity. And naturally, inside, there is a chaos of consciousnesses, each
\none going according to its own mode, for this uniformity which goes as far as
\nan identity of belief and dogma, is an altogether illusory identity. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This is one of the
\nmost usual types of human collectivity<\/span>: to be
\ngrouped, linked, united around a common ideal, a common action, a common
\nrealisation, but in a completely artificial way. As opposed to this, Sri
\nAurobindo tells us that a true community \u2013 what he calls a gnostic or
\nsupramental community \u2013 can exist only on the basis of the inner realisation of
\neach of its members, each one realising his real, concrete unity and identity
\nwith all the other members of the community, that is, each one should feel not
\nlike just one member united in some way with all the others, but all as one,
\nwithin himself. For each one
\n <\/span><\/p>\n

\nPage \u2013 140<\/span><\/p>\n

<\/p>\n
\n

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

the others must be himself as much as his own body, and not
\nmentally and artificially, but by a fact of consciousness, by an inner
\nrealisation. <\/span><\/p>\n

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

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

 <\/span><\/p>\n

That means that before hoping to realise this gnostic collectivity<\/span>, each one should first become \u2014 or at least
\nbegin to become \u2013 a gnostic being. This is obvious; the individual work should
\ngo on ahead and the collective work should follow; but it so happens that
\nspontaneously, without any arbitrary intervention of the will, the individual
\nprogress is controlled, so to speak, or held back by the collective state.
\nBetween the individual and the collectivity<\/span> there is
\nan interdependence from which one can\u2019t totally free oneself, granting that one
\ntries. And even a person who tried in his yoga to liberate himself totally from
\nthe terrestrial and human state of consciousness, would be tied down, in his
\nsubconscious at least, to the state of the mass, which acts as a brake and
\nactually pulls backwards. One can try to go much faster, try to drop all the
\nweight of attachments and responsibilities, but despite everything, the
\nrealisation, even of one who is at the very summit and is the very first in the
\nevolutionary march, is dependent on the realisation of the whole, dependent on
\nthe state of the terrestrial collectivity<\/span>. And that
\nindeed pulls<\/i> one back, to such an
\nextent that at times one must wait for centuries for the Earth to be ready, in
\norder to be able to realise what is to be realised. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0 <\/span>And that is why Sri
\nAurobindo also says, somewhere else, that a double movement is necessary, and
\nthat the effort for individual progress and realisation should be combined with
\nan effort to try to uplift the whole mass and enable it to make the progress
\nthat\u2019s indispensable for the greater progress of the individual: a
\nmass-progress, it could be called, which would allow the individual to take one
\nmore step forward. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And now, I shall tell
\nyou that this is why I thought it would <\/span><\/p>\n

\nPage \u2013 141<\/span><\/p>\n

<\/p>\n
\n

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

be useful to have some group meditations, in order to work on the
\ncreation of a common atmosphere that\u2019s a little more organised than\u2026my big
\nhotel of last night! <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>So, the best use one
\ncan make of these meditations \u2013 which are gradually becoming more frequent
\nsince now we are also going to replace the \u201cdistributions\u201d by short meditations
\n\u2013 is to go within, into the depths of one\u2019s being, as far as one can go, and
\nfind the place where one can feel, perceive and perhaps even create an
\natmosphere of unity in which a force for order and organisation will be able to
\nput each element in its place and make a new coordinated world arise out of the
\npresent chaos. That\u2019s all.
\n <\/span><\/p>\n

\nPage \u2013 142<\/font><\/span><\/p>\n

<\/p>\n
\n

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


\n9 July 1957<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

This brief talk was given to the children as an exception on a
\nTuesday before the meditation. <\/span><\/p>\n

 <\/span><\/p>\n

We said that we were going to prepare ourselves methodically for
\nthe sadhana.\u2026There is one point on which I have already insisted strongly, but
\nunfortunately without much result among you all. And I thought that perhaps it
\nwould be good to begin with that to prepare you for a future sadhana. <\/span><\/p>\n

So, the subject of our meditation this evening will be this: \u201cOn
\nthe harm done by incontinence of speech.\u201d <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Very often I have told
\nyou that every word spoken uselessly is dangerous chatter. But here, the
\nsituation has reached the very limit \u2013 there are things which have been said,
\nsaid over and over again, repeated by all those who have tried to perfect
\nhumanity, unfortunately without much result is a question of malicious gossip\u2026of
\nslander, of that pleasure taken in speaking ill of others. Anyone who indulges
\nin this kind of incontinence debases his consciousness, and when to this
\nincontinence is added the habit of vulgar quarrelling, expressed in coarse
\nlanguage, then that amounts to suicide, spiritual suicide within oneself. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>I stress this point
\nand insist that you take it very seriously. \u00a0<\/span><\/span><\/p>\n

(Meditation<\/i>) <\/span><\/p>\n

\nPage \u2013 143<\/span><\/p>\n

<\/p>\n
\n

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


\n10 July 1957<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/i><\/p>\n

\u201cIt may well
\nbe that the evolutionary urge would proceed to a change of the organs
\nthemselves in their material working and use and diminish greatly the need of
\ntheir instrumentation and even of their existence. The centres in the subtle
\nbody, <\/span><\/i>sūksma<\/span><\/i><\/span> sarīra<\/span>,<\/span> of which
\none would become conscious and aware of all going on in it would pour their energies
\ninto material nerve and plexus and tissue and radiate them through the whole
\nmaterial body; all the physical life and its necessary activities in this new
\nexistence could be maintained and operated by these higher agencies in a freer
\nand ampler way and by a less burdensome and restricting method. This might go
\nso far that these organs might cease to be indispensable and even be felt as
\ntoo obstructive: the central force might use them less and less and finally
\nthrow aside their use altogether. If that happened they might waste by atrophy,
\nbe reduced to an insignificant minimum or even disappear. The central force
\nmight substitute for them subtle organs of a very different character or, if
\nanything material was needed, instruments that would be forms of dynamism or
\nplastic transmitters rather than what we know as organs. This might well be
\npart of a supreme total transformation of the body, though this too might not
\nbe final. To envisage such changes is to look far ahead and minds attached to
\nthe present form of things may be unable to give credence to their possibility.
\nNo such limits and no such impossibility of any necessary change can be imposed
\non the evolutionary urge\u2026What has to be overpassed<\/span>,
\nwhatever has no longer a use or is degraded, what has become unhelpful or
\nretarding, can be discarded and <\/span><\/i><\/p>\n

\nPage \u2013 144<\/span><\/p>\n

<\/p>\n
\n

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

dropped on
\nthe way. That has been evident in the history of the evolution of the body from
\nits beginning in elementary forms to its most developed type, the human, there is
\nno reason why this process should not intervene in the transition from the
\nhuman into the divine body. For the manifestation or building of a divine body
\non earth there must be an initial transformation, the appearance of a new, a
\ngreater and more developed type, not a continuance with little modifications of
\nthe present physical form and its limited possibilities.\u201d\u00a0<\/span><\/span><\/i><\/p>\n


\n
\n\u00a0<\/font><\/span>The Supramental Manifestation, pp. 38-39
\n<\/font> <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

It is quite difficult to free oneself from old habits of being and
\nto be able to freely conceive of a new life, a new world. And naturally, the
\nliberation begins on the highest planes of consciousness: it is easier for the
\nmind or the higher intelligence to conceive of new things than for the vital
\nbeing, for instance, to feel things in a new way. And it is still more
\ndifficult for the body to have a purely material perception of what a new world
\nwill be. Yet this perception must precede<\/i>
\nthe material transformation; first one must
\nfeel <\/i>\u00a0<\/span>very concretely the strangeness
\nof the old things, their lack of relevance, if I may say so. One must have the
\nfeeling, even a material impression, that they are outdated, that they belong
\nto a past which no longer has any purpose. For the old impressions one had of
\npast things which have become historic \u2013 which have their interest from that
\npoint of view and support the advance of the present and the future \u2013 this is
\nstill a movement that belongs to the old world: it is the old world that is
\nunfolding with a past, a present, a future. But for the creation of a new world,
\nthere is, so to speak, only a continuity of transition which gives an
\nappearance \u2013 an impression rather \u2013 the impression of two things still
\nintermingled but almost disconnected, and that the things of the past no longer
\nhave the power or the strength to endure, with whatever modi<\/span><\/span>fications<\/span><\/span>,<\/span> <\/span><\/p>\n

\nPage \u2013 145<\/span><\/p>\n

<\/p>\n
\n

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

in the new
\nthings. That other world is necessarily an
\nabsolutely<\/i> new experience. One would have to go back to the time when there
\nwas a transition from the animal to the human creation to find a similar
\nperiod, and at that time the consciousness was not sufficiently mentalised<\/span> to be able to observe, understand, feel
\nintelligently \u2013 the passage must have been made in a completely obscure way.
\nSo, what I am speaking about is absolutely new, unique in the terrestrial
\ncreation, it is something unprecedented, truly a perception or a sensation or
\nan impression\u2026that is quite strange and new. (After a silence<\/i>) A disconnection: something which has overstayed
\nits time and has only quite a subordinate force of existence, from something
\ntotally new, but still so young, so imperceptible, almost weak, so to say; it
\nhasn\u2019t yet the power to impose and assert itself and to predominate, to take
\nthe place of the other. So there is a concomitance but, as I said, with a disconnection,
\nthat is, the connection between the two is missing. <\/span><\/p>\n

It is difficult to describe, but I am speaking to you about it
\nbecause this is what I felt yesterday evening. I felt it so acutely\u2026that it
\nmade me look at certain things, and once I had seen them I felt it would be
\ninteresting to tell you about them. <\/span><\/p>\n

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

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

 <\/span><\/p>\n

It seems strange that something so new, so special and I might say
\nso unexpected should happen during a film-show.\u00b9 For people who believe that
\nsome things are important and other things are not, that there are activities
\nwhich are helpful to yoga and others which are not, well, this is one more
\nopportunity to show that they are wrong. I have always noticed that it is
\nunexpected things which give you the most interesting experiences. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Yesterday evening,
\nsuddenly something happened which I<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 A Bengali film, Rani<\/span>
\nRasmani<\/span>, which describes the lives of Sri Ramakrishna
\nand Rani<\/span> Rasmani<\/span>, a rich,
\nvery intelligent and religious Bengali widow, who in 1847 built the temple of
\nKali at Dakshineshwar<\/span> (Bengal) where Sri Ramakrishna
\nlived and worshipped Kali.<\/font> <\/font><\/span><\/p>\n

\nPage \u2013 146<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>have just described to you
\nas best I could \u2013 I don\u2019t know if I have succeeded in making myself understood \u2013
\nbut it was truly quite new and altogether unexpected. We were shown,
\ncomparatively clumsily, a picture of the temple on the banks of the Ganges, and
\nthe statue of Kali \u2013 for I suppose it was a photograph of that statue, I could
\nnot manage to get any precise information about it \u2013 and while I was seeing
\nthat, which was a completely superficial appearance and, as I said, rather
\nclumsy, I saw the reality it was trying to represent, what was behind, and this
\nput me in touch with all that world of religion and worship, of aspiration,
\nman\u2019s whole relationship with the gods, which was \u2013 I am already speaking in
\nthe past tense \u2013 which was the flower of the human spiritual effort towards
\nsomething more divine than man, something which was the highest and almost the
\npurest expression of his effort towards what is higher than he. And suddenly I
\nhad concretely, materially<\/i>, the
\nimpression that it was another world, a world that had ceased to be real,
\nliving, an outdated world which had lost its reality, its truth, which had been
\ntranscended, surpassed by something which had taken birth and was only
\nbeginning to express itself, but whose
\nlife<\/i> was so intense,<\/i> so true, so
\nsublime, that all this became false, unreal, worthless. <\/span><\/p>\n

Then I truly understood \u2013 for I understood not with the head, the
\nintelligence but with the body, you understand what I mean \u2013 I understood in
\nthe cells of the body \u2013 that a new world
\nis<\/i> born<\/i> and is beginning to grow.
\n<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>And so, when I saw all
\nthis, I remembered something that had happened.\u2026I think I remember rightly, in
\n1926. \u00b9<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Sri Aurobindo had
\ngiven me charge of the outer work because he wanted to withdraw into
\nconcentration in order to hasten the manifestation of the supramental
\nconsciousness and he had announced to the few people who were there that he was
\nentrusting to me the work of helping and guiding them, that I<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 On 24 November 1926 Sri Aurobindo
\nwithdrew into seclusion and Mother assumed charge of the running of the Ashram.<\/font><\/span> <\/span><\/p>\n

\nPage \u2013 147<\/span><\/p>\n

<\/p>\n
\n

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

would remain in contact with him, naturally, and that through me
\nhe would do the work. Suddenly, immediately, things took a certain shape: a
\nvery brilliant creation was worked out in extraordinary detail, with marvellous
\nexperiences, contacts with divine beings, and all kinds of manifestations which
\nare considered miraculous. Experiences followed one upon another, and, well,
\nthings were unfolding altogether brilliantly and\u2026I must say, in an extremely
\ninteresting way. <\/span><\/p>\n

One day, I went as usual to relate to Sri Aurobindo what had been
\nhappening \u2013 we had come to something really very interesting, and perhaps I
\nshowed a little enthusiasm in my account of what had taken place \u2013 then Sri
\nAurobindo looked at me\u2026and said: \u201cYes, this is an Overmind creation. It is very
\ninteresting, very well done. You will perform miracles which will make you
\nfamous throughout the world, you will be able to turn all events on earth
\ntopsy-turvy, indeed,…\u201d and then he smiled and said: \u201cIt will be a great <\/i>success. But it is an Overmind
\ncreation. And it is not success that we want; we want to establish the
\nSupermind on earth. One must know how to renounce immediate success in order to
\ncreate the new world, the supramental world in its integrality<\/span>.\u201d
\n<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>With my inner
\nconsciousness I understood immediately: a few hours later the creation was
\ngone\u2026and from that moment we started anew on other bases. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Well, I announced to
\nyou all that this new world was born. But it has been so engulfed, as it were,
\nin the old world that so far the difference has not been very perceptible to many
\npeople. Still, the action of the new forces has continued very regularly, very
\npersistently, very steadily, and to a certain extent, very effectively. And one
\nof the manifestations of this action was my experience \u2013 truly so very new \u2013 of
\nyesterday evening. And the result of all this I have noted step by step in
\nalmost daily experiences. It could be expressed succinctly, in a rather linear
\nway: <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>First, it is not only
\na \u201cnew conception\u201d of spiritual life and <\/span><\/p>\n

\nPage \u2013 148<\/span><\/p>\n

<\/p>\n
\n

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

the divine Reality. This conception was expressed by Sri
\nAurobindo, I have expressed it myself many a time, and it could be formulated
\nsomewhat like this: the old spirituality was an escape from life into the
\ndivine Reality, leaving the world just where it was, as it was; whereas our new
\nvision, on the contrary, is a divinisation of life, a transformation of the
\nmaterial world into a divine world. This has been said, repeated, more or less
\nunderstood, indeed it is the basic idea of what we want to do. But this could
\nbe a continuation with an improvement, a widening of the old world as it was \u2013
\nand so long as this is a conception up there in the field of thought, in fact
\nit is hardly more than that \u2013 but what has happened, the really new thing, is
\nthat a new world is born, born, born. <\/i>It
\nis not the old one transforming itself, it is a new <\/i>world which is born.<\/i>
\nAnd we are right in the midst of this period of transition where the two are
\nentangled \u2013 where the other still persists all-powerful and entirely dominating
\nthe ordinary consciousness, but where the new one is quietly slipping in, still
\nvery modest, unnoticed \u2013 unnoticed to the extent that outwardly it doesn\u2019t
\ndisturb anything very much, for the time being, and that in the consciousness
\nof most people it is even altogether imperceptible. And yet it is working,
\ngrowing \u2013 until it is strong enough to assert itself visibly.<\/span><\/p>\n

In any case, to simplify things, it could be said that
\ncharacteristically the old world, the creation of what Sri Aurobindo calls the
\nOvermind, was an age of the gods, and consequently the age of religions. As I
\nsaid, the flower of human effort towards what is above it gave rise to
\ninnumerable religious forms, to a religious relationship between the best souls
\nand the invisible world. And at the very summit of all that, as an effort
\ntowards a higher realisation there has arisen the idea of the unity of
\nreligions, of this \u201cone single thing\u201d which is behind all these manifestations;
\nand this idea has truly been, so to speak, the extreme limit of human
\naspiration. Well, that is at the frontier, it is something that still belongs completely <\/i>\u00a0<\/span>to the Overmind world, the Overmind creation
\nand which from there seems to be look- <\/span><\/p>\n

\nPage \u2013 149<\/span><\/p>\n

<\/p>\n
\n

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

ing<\/span><\/span> towards
\nthis \u201cother thing\u201d which is a new creation it cannot grasp \u2013 which it tries to
\nreach, feels coming, but cannot grasp. To grasp it, a reversal is needed. It is
\nnecessary to leave the Overmind creation. It was necessary that the new
\ncreation, the supramental creation should take place.<\/span><\/p>\n

And now, all these old things seem so old, so out-of-date, so
\narbitrary \u2013 such a travesty of the real truth. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>In the supramental
\ncreation there will no longer be any
\nreligions.<\/i> The whole life will be the expression, the flowering into forms
\nof the divine Unity manifesting in the world. And there will no longer be what
\nmen now call gods.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>These great divine
\nbeings themselves will be able to participate in the new creation; but to do
\nso, they will have to put on what we could call the \u201csupramental substance\u201d on
\nearth. And if some of them choose to remain in their world as they are, if they
\ndecide not to manifest physically, their relation with the beings of a
\nsupramental earth will be a relation of friends, collaborators, equals, for the
\nhighest divine essence will be manifested in the beings of the new supramental
\nworld on earth.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>When the physical
\nsubstance is supramentalised, to incarnate on earth will no longer be a cause
\nof inferiority, quite the contrary. It will give a plenitude which cannot be
\nobtained otherwise.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>But all this is in the
\nfuture; it is a future\u2026which has begun,<\/i>
\nbut which will take some time to be realised integrally. Meanwhile we are in a
\nvery special situation, extremely special, without precedent. We are now
\nwitnessing the birth of a new world; it is very young, very weak \u2013 not in its
\nessence but in its outer manifestation \u2013 not yet recognised, not even felt,
\ndenied by the majority. But it is here. It is here, making an effort to grow,
\nabsolutely sure of the result. But the road to it is a completely new road
\nwhich has never before been traced out \u2013 nobody has gone there, nobody has done
\nthat! It is a beginning, a universal
\nbeginning. <\/i>So, it is an absolutely unexpected a <\/span><\/p>\n

\nPage \u2013 150<\/span><\/p>\n

<\/p>\n
\n

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

I tell them this: \u201cI invite you to the great adventure.\u201d <\/span><\/p>\n

It is not a question of repeating spiritually what others have
\ndone before us, for our adventure begins beyond that. It is a question of a new
\ncreation, entirely new, with all the unforeseen events, the risks, the hazards
\nit entails \u2013 a real adventure, <\/i>whose
\ngoal is certain victory, but the road to which is unknown and must be traced
\nout step by step in the unexplored. Something that has never been in this
\npresent universe and that will never] be again in the same way. If that
\ninterests you\u2026well, let us embark. What will happen to you tomorrow \u2013 I have no
\nidea.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One must put aside all
\nthat has been foreseen, all that has been devised, all that has been
\nconstructed, and then\u2026set off walking into the unknown. And \u2013 come what may!
\nThere. <\/span><\/p>\n

\nPage \u2013 151<\/span><\/p>\n

<\/p>\n
\n

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


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

3 July 1957   I have been asked if we are doing a collective yoga and what the conditions for the collective yoga are. \u00a0\u00a0\u00a0\u00a0\u00a0…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[120],"tags":[],"class_list":["post-4252","post","type-post","status-publish","format-standard","hentry","category-09-questions-and-answers-volume-09","wpcat-120-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4252","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=4252"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4252\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4252"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4252"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4252"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}