{"id":4266,"date":"2013-07-13T01:54:41","date_gmt":"2013-07-13T01:54:41","guid":{"rendered":"http:\/\/localhost\/?p=4266"},"modified":"2013-07-13T01:54:41","modified_gmt":"2013-07-13T01:54:41","slug":"17-4-december-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\/17-4-december-1957-vol-09-questions-and-answers-volume-09","title":{"rendered":"-17_4 December 1957.htm"},"content":{"rendered":"\n\n
\n
\n


\n
\n4
\n December 1957<\/font><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u201cIn fact we
\nsee that the principles of creation are permanent and unchanging: each type of
\nbeing remains itself and does not try nor has any need to become other than
\nitself; granting that some types of existence disappear and others come into
\nbeing, it is because the Consciousness-Force in the universe withdraws its
\nlife-delight from those that perish and turns to create others for its
\npleasure. But each type of life, while it lasts, has its own pattern and
\nremains faithful with whatever minor variations to that pattern: it is bound to
\nits own consciousness and cannot get away from it into other-consciousness;
\nlimited by its own nature, it cannot transgress these boundaries and pass into
\nother-nature. If the Consciousness-Force of the Infinite has manifested Life
\nafter manifesting Matter and Mind after manifesting Life, it does not follow
\nthat it will proceed to manifest Supermind as the next terrestrial creation.
\nFor Mind and Supermind belong to quite different hemispheres, Mind to the lower
\nstatus of the Ignorance, Supermind to the higher status of the Divine
\nKnowledge. This world is a world of the Ignorance and intended to be that only;
\nthere need be no intention to bring down the powers of the higher hemisphere
\ninto the lower half of existence or to manifest their concealed presence there;
\nfor, if they are at all existent here, it is in an occult incommunicable
\nimmanence and only to maintain the creation, not to perfect it. Man is the
\nsummit of this ignorant creation; he has reached the utmost consciousness and
\nknowledge of which he is capable: if he tries to go farther, he will only
\nrevolve in larger cycles of his own mentality. For that is the curve of his
\nexistence here, a
\n <\/span><\/i><\/p>\n

\nPage
\n\u2013 230<\/span><\/p>\n

<\/p>\n
\n

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

finite
\ncircling which carries the Mind in its revolutions and returns always to the point
\nfrom which it started; Mind cannot go outside its own cycle, \u2013 all idea of a
\nstraight line of movement or of progress reaching infinitely upward or sidewise
\ninto the Infinite is a delusion. If the soul of man is to go beyond humanity,
\nto reach either a supramental or a still higher status, it must pass out of
\nthis cosmic existence, either to a plane or world of Bliss and Knowledge or
\ninto the unmanifest Eternal and Infinite.\u201d<\/span><\/i><\/p>\n

\u00a0<\/font><\/span>The Life Divine, pp. 827-28
\n<\/font> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

In fact, you should do a little preparatory work and note down the
\nnew idea in each new paragraph, adding it to the preceding ideas so that at the
\nend of the chapter you have the complete picture; for if you ask me a question
\nnow about what I have just read, this question may require an answer that is
\nsometimes almost contradictory to what we have seen in the previous paragraph.
\nThat comes from his way of going about the proof. It is as though Sri Aurobindo
\nwere putting himself at the centre of a kind of sphere, at the centre of a
\nwheel the spokes of which end in a circumference. And he always goes back to
\nhis starting-point and goes all the way out to the surface, and so on, which
\ngives the impression that he repeats the same thing several times, but it is
\nsimply the exposition of the thought so that one can follow it. One must have a
\nvery clear memory for ideas to really understand what he says. <\/span><\/p>\n

I am emphasising this because, unless you proceed systematically,
\nyou won\u2019t derive much benefit from this reading; it will appear to you like a
\nmaze where it is very difficult to find one\u2019s way.\u2026All the ideas are joined at
\nthe centre, and at the circumference they go in altogether different
\ndirections. <\/span><\/p>\n

Have you any questions this time?\u2026No. <\/span><\/p>\n

It is difficult, isn\u2019t it? I read and I see quite well that it is difficult
\nto ask a question, for until one has come to the end of <\/span><\/p>\n

\nPage \u2013 231<\/span><\/p>\n

<\/p>\n
\n

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

the proof, one doesn\u2019t know what he is leading up to or what he
\nwants to teach; and at the same time, if one were to read the whole exposition,
\nit would be impossible \u2013 unless one has a specially faithful memory \u2013 to recall
\nall the points. Before reaching the end one would have forgotten what is
\nwritten at the beginning! It would be rather interesting to take notes, brief
\nnotes, to try to summarise each paragraph in one or two key-ideas so as to be
\nable to compare them. <\/span><\/p>\n

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

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

 <\/span><\/p>\n

Sri Aurobindo says here that each species is satisfied with the
\nparticular characteristics of that species, the principles of its structure,
\nand does not try to transform or change itself into a new species. The dog
\nremains satisfied with being a dog, the horse with being a horse and never
\ntries, for instance, to become an elephant! Starting from this Sri Aurobindo
\nasks the question: Will man remain satisfied with being man or will he awaken
\nto the necessity of being something other than man, that is, a superman? <\/span><\/p>\n

That is the summary of the paragraph. <\/span><\/p>\n

But when one is used to such expositions, if one has a speculative
\nmind, and one reads this, something in the being is not satisfied. That is to say,
\nthis concerns only the most external form, that kind of crust of the being, but
\nwithin oneself one feels \u201csomething\u201d which has, on the contrary, a sort of
\nimperative tendency to go beyond that form. And this is what Sri Aurobindo
\nwants to bring home to us. <\/span><\/p>\n

I have seen pet animals which truly had a sort of inner need to
\nbecome something other than what they were. I knew dogs which were like that,
\ncats, horses and even birds like that. The outer form was inevitably what it
\nwas, but there was something living and perceptible in the animal which was
\nmaking an obvious effort to achieve another expression, another form. And every
\nman who has gone beyond the stage of the animal man <\/span><\/p>\n

\nPage \u2013 232<\/span><\/p>\n

<\/p>\n
\n

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

and become the human man truly has what I might call an \u201cincorrigible\u201d
\nneed to be something other than this thoroughly unsatisfactory semi-animal \u2013
\nunsatisfactory in its expression, its means of expression and its means of
\nlife. So the problem is this: Will this imperious need be effective enough in
\nits aspiration for the form itself, the species, to develop and transform
\nitself, or will it be only this thing, this imperishable consciousness in the
\nbeing, which will leave this form when it perishes to enter into a higher form
\nwhich, besides, as far as we can see now, does not yet exist? <\/span><\/p>\n

And the problem before us is: How will this higher form be
\ncreated? If we consider the problem, it becomes very interesting. Is it by some
\nprocess which we have to imagine, that this form will gradually transform
\nitself in order to create a new one, or is it by some other means, a means
\nstill unknown to us, that this new form will appear in the world? <\/span><\/p>\n

That is, will there be a continuity or will there be a sudden
\nappearance of something new? Will there be a progressive transition between
\nwhat we now are and what our inner spirit aspires to become, or will there be a
\nbreak, that is, shall we be obliged to drop this present human form and wait for
\nthe appearance of a new form \u2013 an appearance the process of which we do not
\nforesee and which will have no relation with what we are now? Can we hope that
\nthis body which is our present means of earthly manifestation, will have the
\npossibility of transforming itself progressively into something which will be
\nable to express a higher life, or will it be necessary to give up this form
\nentirely to enter into another which does not yet exist on Earth? <\/span><\/p>\n

That is the problem. It is a very interesting problem. <\/span><\/p>\n

If you will reflect on it, it will lead you to a little more
\nlight. <\/span><\/p>\n

We can reflect on it just now.
\n <\/span><\/p>\n

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

\nPage \u2013 233<\/span><\/p>\n

<\/p>\n
\n

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

When this talk was first published, Mother added the following
\nremarks:<\/span><\/p>\n

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

Why not both? <\/span><\/p>\n

Both will be there at the same time; the one does not exclude the
\nother. <\/span><\/p>\n

 <\/span><\/p>\n

Yes, but
\nwill one be transformed into the other? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One will be transformed and will be like a rough outline of the
\nother. And the other, the perfect one, will appear when this one comes into
\nbeing. For both have their beauty and their purpose, therefore they will both
\nbe there. <\/span><\/p>\n

The mind always tries to choose \u2013 but it\u2019s not like that. Even all
\nthat we can imagine is much less than what will be. Truly speaking, everyone
\nwho has an intense aspiration and an inner certitude will be called upon to
\nrealise it. <\/span><\/p>\n

Everywhere, in all the fields, always, eternally, everything will
\nbe possible. And everything that is possible, everything will exist at a given
\nmoment \u2013 a given moment that will be more or less delayed, but everything will
\nexist.<\/span><\/p>\n

Just as all sorts of possibilities have been found between the
\nanimals and man, possibilities which have not remained, so there will be all
\nsorts of possibilities: each individual will try in his own way. And all this
\ntogether will help to prepare the future realisation. <\/span><\/p>\n

The question might be asked: Will the human species be like some
\nspecies which have disappeared from the earth?\u2026Certain species have disappeared
\nfrom the earth \u2013 but not species which have lasted as long as the human
\nspecies. I don\u2019t think so; and certainly not the species which had in them the
\nseed of progress, this possibility of progress. Rather one has the impression
\nthat evolution will follow a curve which will draw closer and closer to a
\nhigher species and, maybe, everything that is still <\/span><\/p>\n

\nPage \u2013 234<\/span><\/p>\n

<\/p>\n
\n

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

\u00a0<\/span>too close to the lower
\nspecies will fall away, just as those species have. <\/span><\/p>\n

We always forget that not only is everything possible \u2013
\neverything, even the most contradictory things \u2013 but all the possibilities have
\nat least one moment of existence. <\/span><\/p>\n

\nPage \u2013 235<\/span><\/p>\n

<\/p>\n
\n

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


\n
\n11
\n December 1957<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

\u201cEven if it be
\ndiscovered hereafter that under certain chemical or other conditions Life makes
\nits appearance, all that will be established by this coincidence is that in
\ncertain physical circumstances Life manifests, not that certain chemical
\nconditions are constituents of Life, are its elements or are the evolutionary
\ncause of a transformation of inanimate into animate Matter. Here as elsewhere
\neach grade of being exists in itself and by itself, is manifested according to
\nits own character by its own proper energy, and the gradations above or below
\nit are not origins and resultant sequences but only degrees in the continuous
\nscale of earth-nature.\u201d <\/span><\/i><\/p>\n


\nThe
\nLife Divine, p. 829 <\/font> <\/span><\/i>
\n
\n\u00a0<\/font><\/span><\/p>\n

Sweet
\nMother, how did the first man appear? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Sri Aurobindo says here,\u00b9 precisely, that if we take the
\nscientific point of view, we see that theories follow one another with great
\ninstability, and seem more like a kind of series of imaginations than things
\nwhich can be proved \u2013 if one takes the purely materialist point of view. People
\nbelieve that because it is a materialist point of view, it is the easiest to
\nprove, but quite obviously it is the most difficult. If we take the occult
\nstandpoint, there have been traditions, based perhaps on certain memories, but
\nas they are altogether beyond any material proof, this knowledge is considered
\nto be even more problematic than scientific imaginations<\/span><\/p>\n

 <\/span><\/p>\n


\n\u00a0<\/font><\/span>\u00b9 \u201c…if
\nthe facts with which Science deals are reliable, the generalisations it hazards
\nare short-lived; it holds them for some decades or some centuries, then passes
\nto another generalisation, another theory of things. This happens even in
\nphysical Science where the facts are solidly ascertainable and verifiable by
\nexperiment….\u201d<\/font><\/span><\/p>\n

\u00a0<\/font><\/span>The Life Divine, p. 828 <\/i>
\n<\/font>
\n <\/font><\/span><\/p>\n

\nPage \u2013 236<\/span><\/p>\n

<\/p>\n
\n

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

and deductions. For any inner logic, it is easier to understand
\nand admit, but one has no more proof than one has material proof that there was
\none <\/i>first man or that there were
\nseveral first men or that there was something which was not yet a man but
\nalmost a man. These are speculations. <\/span><\/p>\n

Traditions \u2013 which of course are only oral traditions and from the
\nscientific point of view quite questionable, but which are based on individual
\nmemories \u2013 say that the first man or the first human pair or the first human
\nindividuals were materialised in accordance with an occult method, something
\nlike the one Sri Aurobindo foretells for the future supramental process; that
\nis, that beings belonging to higher worlds have, by a process of concentration
\nand materialisation, built or formed for themselves bodies of physical matter.
\nIt probably wasn\u2019t the lower species which progressively produced a body which
\nbecame the first human body.<\/span><\/p>\n

According to spiritual and occult
\nknowledge, consciousness precedes form; consciousness by self-concentration
\nproduces its form; whereas, according to the materialist idea, it is form which
\nprecedes consciousness and makes it possible for consciousness to manifest. For
\nthose who have some knowledge of the invisible worlds and a direct perception
\nof the play of forces, there is no possible doubt: it is necessarily
\nconsciousness which produces a form in order to manifest. Now, the way things
\nare arranged on earth, it is quite certainly a consciousness of a higher order
\nwhich penetrates a form and helps to transform it, so that this form may become
\n\u2013 either immediately or through successive generations \u2013 capable of manifesting
\nthat consciousness. For those who have the inner vision and knowledge, this is
\nabsolutely beyond doubt. It is impossible for it to be otherwise. But those who
\nstart from the other end, from below, will not admit it \u2013 but all the same it
\nis not for ignorance to dictate knowledge to wisdom! And yet, this is what it
\ndoes at present. As it is easier to doubt than to know, the human mind is
\naccustomed to doubt everything; that is its first movement, and of<\/span> <\/span><\/p>\n

\nPage \u2013 237<\/span><\/p>\n

<\/p>\n
\n

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

course that is why it knows nothing.<\/span><\/p>\n

Conception precedes manifestation and expression, that is quite
\ncertain. And all those who have had a direct contact with the past have the memory
\nof a kind of human prototype, far superior to mankind at present, who came on
\nearth as an example and a promise of what humanity will be when it reaches its
\nacme. <\/span><\/p>\n

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

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

 <\/span><\/p>\n

There is in life a certain tendency to imitate, a sort of effort
\nto copy \u201csomething\u201d. One can find very striking examples of this in animal life
\n\u2013 it even begins already in plant life, but in animal life it is very striking.
\nOne could give numerous examples. And so, in that sense, one might very well
\nconceive of a sort of effort of animal life to attempt to copy, to imitate, to
\ncreate some resemblance to this ideal type which would be manifested on earth
\nby occult means, and it was probably through successive attempts, by a more and
\nmore successful effort that the first human types were produced. <\/span><\/p>\n

\nPage \u2013 238<\/span><\/p>\n

<\/p>\n
\n

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

\n
\n
\n
\n18
\n December 1957<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

Mother reads a paragraph from The Life Divine, page 829.<\/font><\/span><\/p>\n

 <\/span><\/p>\n

The only really important thing modern science has discovered is
\nthat from the purely outer and physical point of view things are not what they
\nseem to be. When you look at a body, a human being, an object, a landscape, you
\nperceive these things with the help of your eyes, your touch, hearing and, for
\nthe details, smell and taste; well, science tells you: \u201cAll that is illusory,
\nyou don\u2019t see things at all as they are, you don\u2019t touch them as they really
\nare, you don\u2019t smell them as they really are, you don\u2019t taste them as they
\nreally are. It is the structure of your organs which puts you in contact with
\nthese things in a particular way which is entirely superficial, external,
\nillusory and unreal.\u201d <\/span><\/p>\n

From the point of view of science, you are a mass of \u2013 not even of
\natoms \u2013 of something infinitely more imperceptible than an atom, which is in
\nperpetual movement. There is absolutely nothing which is like a face, a nose,
\neyes, a mouth; it is only just an appearance. And scientists come to this
\nconclusion \u2013 like the uncompromising spiritualists of the past \u2013 that the world
\nis an illusion. That is a great discovery, very great.\u2026One step more and they
\nwill enter into the Truth. So, when somebody comes and says, \u201cBut I see this, I
\ntouch it, I feel it, I am sure of it\u201d, from the scientific point of view it\u2019s
\nnonsense. This could be said only by someone who has never made a scientific
\nstudy of things as they are. So, by diametrically opposite roads they have come
\nto the same result: the world as you see it is an illusion.<\/span><\/p>\n

Now what is the truth behind this? People who have sought
\nspiritual knowledge tell you, \u201cWe have experienced it\u201d, but of course it is a
\npurely subjective experience; there are as yet no
\n <\/span><\/p>\n

\nPage \u2013 239<\/span><\/p>\n

<\/p>\n
\n

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

grounds on which one can say absolutely that the experience is
\nbeyond question for everybody. Everyone\u2019s experience is beyond question for
\nhim. And if one takes it a little further\u2026<\/span><\/p>\n

In fact, the value of an experience or a discovery could perhaps
\nbe proved by the power it gives, the power to change these appearances and
\ntransform things, circumstances and the world as it appears to us, in
\naccordance with the will that manifests through that experience. It seems to me
\nthat the most universal proof of the validity of an individual or collective
\nexperience would be its power to make things \u2013 these appearances that we call
\nthe world \u2013 different from what they are. From the subjective point of view,
\nthe effect of the experience on an individual consciousness is an undeniable
\nproof; for one who attains bliss, sovereign peace, unchanging delight, the
\nprofound knowledge of things, it is more than proved. The effects on the outer
\nform depend on many other things besides the experience itself \u2013 depend perhaps
\non the first cause of these experiences \u2013 but out of all this, one thing seems
\nto be a proof which is accessible to other people as well as to the one who has
\nthe experience; it is the power over other people and things \u2013 which for the
\nordinary consciousness is \u201cobjective\u201d. For instance, if a person who has
\nattained the state of consciousness I am speaking about, had the power of
\ncommunicating it to others, it would be partially \u2013 only partially \u2013 a proof of
\nthe reality of his experiences; but further, if the state of consciousness in
\nwhich he is \u2013 for instance, a state of perfect harmony \u2013 could create this
\nharmony in the outer world, in what apparently is not harmony, it would be, I
\nthink, the proof most readily accepted, even by the materialist scientific
\nmind. If these illusory appearances could be changed into something more
\nbeautiful, more harmonious, happier than the world we live in now, this would
\nperhaps be an undeniable proof. And if we take it a little farther, if, as Sri
\nAurobindo promises us, the supramental force, consciousness and light transform
\nthis world and create a new race, then, just as the apes and animals \u2013 if they
\ncould speak \u2013 <\/span><\/p>\n

\nPage \u2013 240<\/span><\/p>\n

<\/p>\n
\n

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

could not deny the existence of man, so too man would not be able
\nto deny the existence of these new beings \u2013 provided that they are different
\nenough from the human race for this difference to be perceptible even to the
\ndeceptive organs of man. <\/span><\/p>\n

From these deductions it would seem that the most conclusive and
\nobvious aspect and the one which will probably be the first to manifest \u2013
\nprobably \u2013 will be the aspect of Power, rather than the aspect of Joy or of
\nTruth. For a new race to be founded on earth, it would necessarily have to be
\nprotected from other earthly elements in order to be able to survive; and power
\nis protection \u2013 not an artificial power, external and false, but the true
\nstrength, the triumphant Will. It is therefore not impossible to think that the
\nsupramental action, even before being an action of harmonisation, illumination,
\njoy and beauty, might be an action of power, to serve as a protection.
\nNaturally, for this action of power to be truly effective, it would have to be
\nfounded on Knowledge and Truth and Love and Harmony; but these things could
\nmanifest, visibly, little by little, when the ground, so to say, has been
\nprepared by the action of a sovereign Will and Power. <\/span><\/p>\n

But for the least of these things to be possible, there must first
\nbe a basis of perfect] balance, the balance given by a total absence of egoism,
\na perfect surrender to the Supreme, the true purity: identification with the
\nSupreme. Without this basis of perfect balance, the supramental power is
\ndangerous, and one must on no account<\/i>
\nseek it or want to pull it down, for even in an infinitesimal quantity it is so
\npowerful and so formidable that it can unbalance the entire system. <\/span><\/p>\n

Since I am speaking to you about it, I would like to recommend
\nsomething to you. In your desire for progress and your aspiration for
\nrealisation, take great care not to attempt to pull the forces towards you.
\nGive yourself, open yourself with as much disinterestedness as you can attain
\nthrough a constant self-forgetfulness, increase your receptivity to the utmost,
\nbut never<\/i> try to pull<\/i> the Force towards you, for wanting to pull is already <\/span><\/p>\n

\nPage \u2013 241<\/span><\/p>\n

<\/p>\n
\n

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

a dangerous egoism. You may aspire, you may open yourself, you may
\ngive yourself, but never seek to take. When things go wrong, people blame the
\nForce, but it is not the Force that is responsible: it is ambition, egoism,
\nignorance and the weakness of the vessel. <\/span><\/p>\n

Give yourself generously and with a perfect disinterestedness and
\nfrom the deeper point of view nothing bad will ever happen to you. Try to take
\nand you will be on the brink of the abyss. \u00a0<\/span><\/span><\/p>\n

\nPage \u2013 242<\/font><\/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":"

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