{"id":4299,"date":"2013-07-13T01:55:00","date_gmt":"2013-07-13T01:55:00","guid":{"rendered":"http:\/\/localhost\/?p=4299"},"modified":"2013-07-13T01:55:00","modified_gmt":"2013-07-13T01:55:00","slug":"09-jnana-62-66-72-vol-10-on-thoughts-and-aphorisms-volume-10","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/10-on-thoughts-and-aphorisms-volume-10\/09-jnana-62-66-72-vol-10-on-thoughts-and-aphorisms-volume-10","title":{"rendered":"-09_jnana-62-66_72.htm"},"content":{"rendered":"\n\n
\n
\n

\n72 \u2013 The sign of dawning Knowledge is to feel that as yet I know little
\nor nothing; and yet, if I could only know my knowledge, I already possess
\neverything. <\/span><\/p>\n

 <\/span><\/i><\/p>\n

In sleep one occasionally has a very accurate knowledge of what is going
\nto happen, with an extraordinary precision in the material details, as if
\neverything were already there complete down to the smallest details, on an
\noccult plane. Is that correct? What is this plane of knowledge? Is there one or
\nseveral? What should one do to gain access to it consciously in the waking
\nstate? And how is it that people who are serious, who have a divine realisation, sometimes make such gross mistakes in their predictions? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

But it is a whole world in itself! It is
\nnot one question, but twenty! <\/span><\/p>\n

There are all kinds of premonitory dreams.
\nThere are premonitory dreams that are fulfilled immediately, that is to say,
\nyou dream in the night what will happen on the next day, and there are
\npremonitory dreams that are fulfilled over varying lengths of time. And according
\nto their position in time, these dreams are seen on various planes. <\/span><\/p>\n

The higher we rise towards absolute
\ncertainty, the greater the distance is, because these visions belong to a
\nregion which is very close to the Origin and the length of time between the
\nrevelation of what is going to be and its realisation may be very great. But
\nthe revelation is certain, because it is very close to the Origin. There is a
\nplace \u2013 when one is identified with the Supreme \u2013 where one knows everything
\nabsolutely, in the past,<\/span> <\/span><\/p>\n

\nPage – 125<\/span><\/p>\n

<\/p>\n
\n

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

the present, the future and everywhere.
\nBut usually people who go there forget what they have seen when they return. An
\nextremely strict discipline is needed to remember. And that is the only place
\nwhere one cannot make a mistake. <\/span><\/p>\n

But the links of the chain of
\ncommunication are not always all there and one very rarely remembers. <\/span><\/p>\n

To come back to what I was saying,
\naccording to the plane on which one has seen, one can more or less judge the
\ntime that the vision will take to be fulfilled. And the immediate things are
\nalready realised, they already exist in the subtle physical and they can be
\nseen there \u2013 they simply are, they exist there. They are only the reflection \u2013
\nnot even a transcription \u2013 the reflection or projection of the image in the
\nmaterial world which will appear on the next day or in a few hours. There you
\nsee the exact thing in all its details, because it already exists; so
\neverything depends on the accuracy of the vision and the power of vision. If
\nyou have a power of vision that is objective and sincere, you see the thing
\naccurately; if you add your own feelings and impressions to it, it is coloured
\nby them. So accuracy in the subtle physical depends exclusively on the
\ninstrument, that is to say, on the one who sees. <\/span><\/p>\n

But as soon as you enter a more subtle
\nregion, such as the vital \u2013 and even more so in the mental, but already in the
\nvital there is a small margin of possibility \u2013 then there you can see roughly
\nwhat is going to happen, but in detail it may be like this or like that; there
\nare wills and influences that may possibly intervene and create a difference. <\/span><\/p>\n

And this is because the original Will is
\nreflected, so to say, in the various regions, and each region alters the
\norganisation and the relation of the images. The world we live in is a world of
\nimages. It is not the thing itself in its essence, it is the reflection of the
\nthing. One could say that we are, in our material existence, only a reflection,
\nan image of what we are in our essential reality. And the modalities of these
\nreflections bring in every error and falsification \u2013 what you see in the
\nessence is <\/span><\/p>\n

\nPage – 126<\/span><\/p>\n

<\/p>\n
\n

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

perfectly true and pure and exists from
\nall eternity; the images are essentially variable. And according to the degree
\nof falsehood that enters into the vibrations, the degree of distortion and
\nalteration increases. One could say that every circumstance, every event, every
\nthing has a pure existence, which is the true existence, and a considerable
\nnumber of impure or distorted existences, which are the existence of the same
\nthing in the various domains of being. For example, in the intellectual domain,
\nthere is already a good deal of distortion; in the mental domain there is a
\nconsiderable amount of distortion, and as all the emotional and sensorial domains
\ncome in, the distortions increase. And once you reach the material plane, it is
\nmost often unrecognisable. It is completely distorted \u2013 so much so that it is
\nsometimes very difficult to know that this is the material expression of that \u2013
\nthey are no longer very much alike.<\/span><\/p>\n

It is a rather novel way of approaching
\nthe problem and it may be the key to many things. <\/span><\/p>\n

Thus when you know someone well and you
\noften see him physically, if you see him in the subtle physical, already there
\nare things which become more marked, more visible, more outstanding, which you
\nhad not seen physically, because in the greyness of the material world they had
\nmerged with many other things on the same plane. There are characteristics or
\nexpressions of character which become outstanding enough to be quite visible,
\nalthough they had not been physically apparent. When you look at a person
\nphysically, there is the complexion, the features, the expression; at the same
\nmoment, if you see this face in the subtle physical, you suddenly notice that
\none part of the face is one colour, another part another colour; that in the
\neyes there is an expression and a kind of light which were not at all visible;
\nand that the whole has quite a different appearance and, above all, gives a
\nvery different feeling, which to our physical eyes would seem rather
\nextravagant, but which to the subtle vision is very expressive and revealing of
\nthe character, or even of the influences acting on this person. What I say here
\nis the
\n <\/span><\/p>\n

\nPage – 127<\/span><\/p>\n

<\/p>\n
\n

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

record of an experience that I had again a
\nfew days ago. <\/span><\/p>\n

So according to the degree to which you
\nare conscious and the extent to which you see, you perceive images, see events
\nthat are more or less near, and you see them more or less accurately. The only
\nvision that is true and sure is the vision of the divine Consciousness. So the
\nproblem is to become aware of the divine Consciousness and to keep this
\nconsciousness in all details all the time. <\/span><\/p>\n

Until then, there are all sorts of ways of
\nreceiving indications. The precise, accurate, familiar vision that certain
\npeople have may come from several sources. It may be a vision by identity with
\ncircumstances and things, when you are used to extending your consciousness all
\naround you. It may be an indication given by a talkative being from the
\ninvisible world who amuses himself by informing you of what is going to happen
\n\u2013 this happens very often. Then everything depends on the moral character of
\nyour \u201cinformant\u201d; if he is amusing himself at your expense, he tells you all kinds
\nof tales and this is what happens most of the time to people who get
\ninformation from entities. To lure people on, they may very often tell them
\nthings as they really will be, since they have a universal vision in some
\ndomain of the vital or of the mind; and then when they are quite sure that you
\nwill trust them, they may start telling you tales and you make a fool of
\nyourself. This happens very often. You yourself should be in a higher state of
\nconsciousness than these individuals or entities or these little gods, as some
\npeople call them, and be able to verify from above what their statements are
\nworth. <\/span><\/p>\n

If you have a universal mental vision, you
\ncan see all mental formations. Then you see \u2013 and it is very interesting \u2013 how
\nthe mental world is organised to realise itself on the physical plane. You see
\nthe various formations, the way in which they approach and fight each other,
\ncombine together and organise themselves, the ones that prevail and gain
\ninfluence and achieve a more complete realisation. Now if you really want to<\/span> <\/span><\/p>\n

\nPage – 128<\/span><\/p>\n

<\/p>\n
\n

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

have a higher vision, you must rise above
\nthe mental world and see the original wills as they descend to express
\nthemselves. In this case, you may not possess all the details, but the central
\nfact, the fact in its central truth, is indisputable, undeniable, absolutely
\ncorrect. <\/span><\/p>\n

Some people also have the power to predict
\nthings which already exist on earth, but at a distance, at a great distance,
\nvery far from the physical eyes. These are usually people who are capable of widening
\nand extending their consciousness. They have a physical, but slightly more
\nsubtle vision, which depends on an organ that is more subtle than the purely
\nmaterial one \u2013 what might be called the life of this organ \u2013 and so, by
\nprojecting their consciousness with a will to see, they can see very well, they
\ncan see things: these things already exist, only they are not within the field
\nof our ordinary vision. People who have this capacity and who tell what they
\nsee, who are sincere and who are not bluffers, see in a way that is absolutely
\nprecise and exact. <\/span><\/p>\n

In fact, an important factor for those who
\npredict or see, is their absolute sincerity. Unfortunately, because of people’s
\ncuriosity, their insistence, the pressure they apply \u2013 which very few can resist
\n\u2013 what happens, when there is something they do not see exactly and precisely,
\nis that there is an almost involuntary faculty of inner imagination, which adds
\nthe little missing element. This is what causes the flaws in their predictions.
\nVery few have the courage to say, Oh no, I do not know about that, it eludes
\nme. They do not even have the courage to say it to themselves. And then, just a
\ntouch of imagination, acting almost subconsciously, and they fill in the
\nvision, the information \u2013 anything can happen. Very few people can resist that.
\nI have known many, many clairvoyants, I have known many people who had a
\nmarvellous gift; very few of them would stop when they come to the end of their
\nknowledge. Or else they would add some little detail. This is what always gives
\nthese faculties a rather doubtful quality. One must truly be a saint \u2013 a great <\/span><\/p>\n

\nPage – 129<\/span><\/p>\n

<\/p>\n
\n

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

saint, a great sage \u2013 and completely free,
\nnot at all influenced by other people. Naturally, I am not speaking of those
\nwho seek fame, because there they fall into the crudest traps; but even
\ngoodwill, the wish to make people happy, to please them, to help them, is
\nenough to create a distortion. <\/span><\/p>\n

 <\/span><\/p>\n

When events are already prepared in the subtle physical and you have a
\nvision of them, is it too late to change things? Can one still act? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

I know of a very interesting example.
\nThere was a time when in the newspaper Le
\nMatin<\/i> \u2013 was a long time ago, you must have been very young \u2013 every day
\nthere was a little cartoon of a boy pointing to something \u2013 a kind of page-boy
\ndressed like that \u2013 and always showing the date or something \u2013 a little
\ncartoon. Now the gentleman in this story was travelling and he was staying in a
\nbig hotel, I do not remember in which town, and one night or early in the
\nmorning, very early, he had a dream. He saw this page-boy pointing to his
\nfuneral carriage \u2013 you know, when they take people to the cemetery, in Europe \u2013
\nand inviting him to step into it! He saw that and then in the morning when he
\nwas ready, he left his room which was on the top floor, and there, on the
\nlanding, the same boy, dressed in the same way, was pointing out the lift for
\nhim to go down. That gave him a shock. He refused and said, \u201cNo thank you.\u201d The
\nlift fell and crashed, killing the people inside. <\/span><\/p>\n

He told me that after that he believed in
\ndreams. <\/span><\/p>\n

It was a vision. He saw the boy, but
\ninstead of the lift, the boy was showing him his hearse. So when he saw the
\nsame gesture, the same boy \u2013 like the cartoon, you see \u2013 he said, \u201cNo thank
\nyou, I’ll walk down\u201d, and the machine \u2013 it was one of those hydraulic lifts \u2013
\nbroke and fell. It was right at the top. It was crushed to a pulp. <\/span><\/p>\n

My explanation is that an entity had
\nforewarned him. The image of the page-boy seems to indicate that an
\nintelligence, a <\/span>
\n
\n <\/span><\/p>\n

\nPage – 130<\/span><\/p>\n

<\/p>\n
\n

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

consciousness had intervened; it does not
\nseem to have been his own subconscient. Or it might be that his subconscient
\nwas aware and had seen in the subtle physical that this was going to happen.
\nBut why did his subconscient give him an image like that? I do not know.
\nPerhaps something in the subconscient knew, because it was already there, it
\nwas already in the subtle physical. The accident already existed before it
\nhappened \u2013 the law of the accident. <\/span><\/p>\n

Obviously, there is always, in every case,
\nsome difference, sometimes a few hours \u2013 but that is the maximum \u2013 sometimes a
\nfew seconds. And very often, things tell you that they are there, and it takes
\nthem sometimes a few minutes, sometimes a few seconds to come into contact with
\nyour consciousness. Constantly, constantly I know what is going to happen, and
\nfor things that are of absolutely no interest \u2013 there is no advantage in
\nknowing it beforehand, it changes nothing; but it exists, it is all around you.
\nIf your consciousness is wide enough, you know all that, for example, that a
\ncertain person is going to bring you a parcel, things like that. And it is like
\nthat every day. Or that a certain person is about to arrive. It is because the
\nconsciousness is extended, so it contacts things. <\/span><\/p>\n

But in that case we cannot say that it is
\na premonition, for it already exists, only the contact with our senses takes a
\nfew seconds to be realised, because there is a door or a wall or something that
\nprevents us from seeing. <\/span><\/p>\n

But several times I have had experiences
\nlike this. For example, once when I was walking in the mountains, I was on a
\npath where there was only room for one \u2013 on one side the precipice, on the
\nother sheer rock. There were three children behind me and a fourth person
\nbringing up the rear. I was leading. The path ran along the edge of the rock;
\nwe could not see where we were going \u2013 and besides, it was very dangerous; if
\nanyone had slipped, he would have been over the edge. I was walking in front
\nwhen suddenly I saw, with other eyes than these \u2013 although I was watching my
\nsteps carefully \u2013 I saw a snake,
\n <\/span><\/p>\n

\nPage 131<\/span><\/p>\n

<\/p>\n
\n

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

there, on the rock, waiting on the other
\nside. Then I took one step, gently, and indeed on the other side there was a
\nsnake. That spared me the shock of surprise, because I had seen and I was advancing
\ncautiously; and as there was no shock of surprise, I was able to tell the
\nchildren without giving them a shock, \u201cStop, keep quiet, don’t stir.\u201d If there
\nhad been a shock, something might have happened. The snake had heard a noise,
\nit was already coiled and on the defensive in front of its hole, with its head
\nswaying \u2013 it was a viper. This was in France. Nothing happened, whereas if
\nthere had been any confusion or commotion, anything could have happened. <\/span><\/p>\n

This kind of thing has happened to me
\nvery, very often \u2013 with snakes it happened to me four times. Once, it was
\ncompletely dark, here, near the fishing village of Ariankuppam. There was a
\nriver and it happened just at the place where it flows into the sea. It was
\ndark \u2013 the night had fallen very quickly. We were walking along the road and
\njust as I was about to put my foot down \u2013 I had already lifted my foot and I
\nwas going to put it down \u2013 I distinctly heard a voice in my ear: \u201cBe careful!\u201d
\nAnd yet nobody had spoken. So I looked and saw, just as my foot was about to
\ntouch the ground, an enormous black cobra, which I would have comfortably
\nstepped on those people don’t like that. He streaked away and across the water
\nwhat a beauty, my child! His hood open, head erect above the water, he went
\nacross like a king. Obviously, I would have been punished for my impertinence. <\/span><\/p>\n

I have had hundreds and hundreds of
\nexperiences like that; at the very last moment, not a second too soon, I was
\ninformed. And in the most varied circumstances. Once, in Paris, I was crossing
\nthe Boulevard Saint Michel. It was during the last weeks; I had decided that
\nwithin a certain number of months I would achieve union with the psychic
\nPresence, the inner Divine, and I no longer had any other thought, any other
\nconcern. I lived near the Luxembourg Gardens and every evening I used to walk
\nthere \u2013 but always deeply absorbed within. There is a <\/span><\/p>\n

\nPage – 132<\/span><\/p>\n

<\/p>\n
\n

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

kind of intersection there, and it is not
\na place to cross when one is deeply absorbed within; it was not very sensible.
\nAnd so I was like that, I was walking, when I suddenly received a shock, as if
\nI had received a blow, as if something had hit me, and I jumped back
\ninstinctively. And as soon as I had jumped back, a tram went past \u2013 it was the
\ntram that I had felt at a little more than arm’s length. It had touched the
\naura, the aura of protection \u2013 it was very strong at that time, I was deeply
\nimmersed in occultism and I knew how to keep it \u2013 the aura of protection had
\nbeen hit and that had literally thrown me backwards, as if I had received a
\nphysical shock. And what insults from the driver! I jumped back just in time
\nand the tram went by. <\/span><\/p>\n

I could tell scores of such stories, if I
\ncould remember them. <\/span><\/p>\n

The protection may come from many
\ndifferent sources. Very often it was someone who informed me: a little entity,
\nor some kind of being; sometimes it was the aura that protected me. And it was
\nfor all kinds of things. That is to say, life was seldom limited to the
\nphysical body \u2013 this is convenient, this is good. It is necessary, it increases
\nyour capacities. This is what the person who taught me occultism told me
\nstraightaway: \u201cYou are depriving yourself of senses which are most useful even for the most ordinary life<\/i>.\u201d And
\nthis is true, quite true. We can know infinitely more things than we usually
\ndo, simply by using our own senses. And not only from the mental point of view,
\nbut also from the vital and even the physical point of view. <\/span><\/p>\n

 <\/i><\/span><\/p>\n

But what is the method? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh, the method is very easy. There are
\ndisciplines. It depends on what you want to do. <\/span><\/p>\n

It depends. For each thing there is a
\nmethod. And the first method is to want it, to begin with, that is, to take a
\ndecision. Then you are given a description of all these senses and how they
\nwork \u2013 that takes some time. You take one sense or several, <\/span><\/p>\n

\nPage – 133<\/span><\/p>\n

<\/p>\n
\n

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

or the one which is easiest for you to
\nstart with, and you decide. Then you follow the discipline. It is the equivalent
\nof exercises for developing the muscles. You can even succeed in creating a will
\nin yourself. <\/span><\/p>\n

But for more subtle things, the method is
\nto make for yourself an exact image of what you want, to come into contact with
\nthe corresponding vibration, and then to concentrate and do exercises \u2013 such as
\nto practise seeing through an object or hearing through a sound,\u00b9 or seeing at
\na distance. For example, once, for a long time, for several months, I was
\nconfined to bed and I found it rather boring \u2013 I wanted to see. I was in a room
\nand at one end there was another little room and at the end of the little room
\nthere was a kind of bridge; in the middle of the garden the bridge became a
\nstaircase leading down into a very big and very beautiful studio, standing in
\nthe middle of the garden. I wanted to go and see what was happening in the
\nstudio, for I was feeling bored in my room. So I would remain very quiet, close
\nmy eyes and send out my consciousness, little by little, little by little,
\nlittle by little. And day after day \u2013 I chose a fixed time and did the exercise
\nregularly. At first you make use of your imagination and then it becomes a
\nfact. After some time I really had the physical sensation that my vision was
\nmoving; I followed it and then I could see things downstairs which I knew
\nnothing about. I would check afterwards. In the evening I would ask, Was this
\nlike that? And was that like this? <\/span><\/p>\n

But for each one of these things you must
\npractise for months with patience, with a kind of obstinacy. You take the
\nsenses one by one, hearing, sight, and you can even arrive at subtle realities
\nof taste, smell and touch.<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>Mother explained later: To hear behind the sound is to
\ncome into contact with the subtle reality which is behind the material fact,
\nbehind the word or the physical sound or behind music, for example. One
\nconcentrates and then one hears what is behind. It means coming into contact
\nwith the vital reality which is behind the appearances. There can also be a
\nmental reality, but generally, what lies immediately behind the physical sound
\nis a vital reality.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 134<\/span><\/p>\n

<\/p>\n
\n

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

From the mental point of view it is
\neasier, for there you are accustomed to concentration. When you want to think
\nand find a solution, instead of following the deductions of thought, you stop
\neverything and try to concentrate and concentrate, intensify the point of the
\nproblem. You stop everything and wait until, by the intensity of the
\nconcentration, you obtain an answer. This also requires some time. But if you
\nused to be a good student, you must be quite used to doing that and it is not very
\ndifficult. <\/span><\/p>\n

There is a kind of extension of the
\nphysical senses. Red Indians, for example, possess a sense of hearing and smell
\nwith a far greater range than our own \u2013 and dogs! I knew an Indian \u2013 he was my
\nfriend when I was eight or ten years old. He had come with Buffalo Bill, at the
\ntime of the Hippodrome \u2013 was a long time ago, I was eight years old \u2013 and he
\nwould put his ear to the ground and was so clever that he knew how far away\u2026
\naccording to the intensity of the vibration, he knew how far away someone’s
\nfootsteps were. After that, the children would immediately say, I wish I knew
\nhow to do that! <\/span><\/p>\n

And then you try. That is how you prepare
\nyourself. You think you are playing but you are preparing yourself for later
\non. \u00a0<\/span><\/span><\/p>\n


\n27 February 1962<\/font><\/span><\/i> <\/span><\/font><\/p>\n

\n73<\/a> \u2013 When Wisdom comes, her first lesson is, There is no such thing as
\nknowledge; there are only <\/span>aper\u00e7us<\/span><\/i> of the Infinite
\nDeity. <\/span><\/p>\n

 <\/span><\/p>\n

This is very good. <\/span><\/p>\n

There is no need for any questions. <\/span><\/p>\n

 <\/span><\/p>\n

\n74<\/a> \u2013 Practical knowledge is a different thing; that is real and
\nserviceable, but it is never complete. Therefore to systematise and codify it
\nis necessary but fatal.<\/span> <\/span><\/p>\n

\nPage – 135<\/span><\/p>\n

<\/p>\n
\n

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

\n75 \u2013 Systematise we must, but even in making and holding the system, we
\nshould always keep firm hold on this truth that all systems are in their nature
\ntransitory and incomplete. <\/span><\/p>\n

 <\/span><\/b><\/p>\n

I have looked at this very, very often.
\nThere was even a time when I thought that if one could have a total, complete
\nand perfect knowledge of the entire working of physical Nature as we perceive
\nit in the world of Ignorance, that might be a way to rediscover or to re-attain
\nthe truth of things. After my latest experience\u00b9 I cannot think this any more. <\/span><\/p>\n

I do not know if I am making myself clear.
\nThere was a time \u2013 for a very long period \u2013 when I thought that if science were
\nto realise its full potential, but in an absolute way, if that were possible,
\nit would reach true Knowledge. For example, in its study of the composition of
\nMatter, by pushing and pushing its investigations further and further, a time
\nwould come when the two would meet. Well, when I had the experience of passing
\nfrom the eternal Truth-consciousness to the consciousness of the individualised
\nworld, it became clear to me that this was impossible. And if you ask me now, I
\nthink that both these things, the possibility of a meeting by carrying science
\nto its extreme and the impossibility of any true conscious connection with the
\nmaterial world, are equally incorrect. There is something else. <\/span><\/p>\n

And these last few days, more and more, I
\nfind myself faced with the total problem, as if I had never seen it before. <\/span><\/p>\n

Perhaps they are two paths leading to a
\nthird point, and at the moment perhaps it is this third point that I am not
\nexactly studying, but searching for, where the two would meet in a third one
\nwhich would be the True Thing. <\/span><\/p>\n

But certainly, objective, scientific
\nknowledge carried to its extreme, if it is possible for it to become absolutely
\ntotal, leads at least to the threshold. That is what Sri Aurobindo says. Only
\nhe says that it is fatal, because all those who have devoted them<\/span><\/p>\n

 <\/span><\/p>\n

\n\u00b9<\/font><\/span> A particular yogic experience which took place on 13
\nApril 1962.<\/font><\/span> <\/font><\/span><\/p>\n

\nPage – 136<\/span><\/p>\n

<\/p>\n
\n

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

selves to that knowledge, have believed in
\nit as an absolute truth, and for them this has closed the door to the other
\napproach. In that way it is fatal. <\/span><\/p>\n

But according to my personal experience, I
\ncould say that for all those who believe in the exclusive spiritual approach,
\nthe approach through inner experience, at least if it is exclusive, is also
\nfatal \u2013 because it shows them one aspect, one truth of the Whole, not the
\nWhole. The other aspect seems equally indispensable to me, in the sense that
\nwhile I was so totally immersed in the supreme Realisation, it was absolutely
\nindisputable that the other realisation, the outer, the illusory one, was only
\na distortion, probably accidental, of something that was just as true as that
\none. <\/span><\/p>\n

It is this \u201csomething\u201d that we are
\nsearching for \u2013 perhaps not only searching for it, but making it. <\/span><\/p>\n

We are being used so that we can
\nparticipate in the manifestation of that, of that which is still inconceivable
\nto everyone, because it is not yet there. It is an expression that is yet to
\ncome. <\/span><\/p>\n

This is all I can say.  <\/span><\/p>\n

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

 <\/span><\/p>\n

\u00a0<\/span>That is really the state of consciousness I am
\nliving in at present. It is as if I were confronted with this eternal problem,
\nbut from another standpoint. <\/span><\/p>\n

These standpoints, the spiritual and the
\nmaterialist, if one may say so, that think they are exclusive \u2013 exclusive and
\nunique, so that one denies the value of the other, from the point of view of
\nTruth \u2013 are insufficient, not only because they do not accept one another, but
\nalso because to accept both and to unite both is not enough to solve the
\nproblem. It is something else \u2013 a third thing which is not the result of these
\ntwo, but something that is yet to be discovered, which will probably open the
\ndoor to the total Knowledge.<\/span> <\/span><\/p>\n

\nPage – 137<\/span><\/p>\n

<\/p>\n
\n

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

This is the point I have reached. <\/span><\/p>\n

I cannot say more because that is where I
\nam. <\/span><\/p>\n

 <\/span><\/p>\n

In practice, how can we participate in this\u2026? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

This discovery? <\/span><\/p>\n

Well!\u2026 Basically, it is always the same
\nthing. It is always the same thing: to realise one’s own being, to enter into
\nconscious relation with the supreme Truth of one’s own being, in any form, by
\nany path \u2013 it does not matter at all \u2013 but this is the only way. We carry, each
\nindividual carries within him a truth, and this is the truth he must unite
\nwith, this is the truth he must live; and so the path he must follow to reach
\nand realise this truth is the path that will lead him as near as possible to
\nKnowledge. That is to say, the two are absolutely one: the personal realisation
\nand the Knowledge. <\/span><\/p>\n

Who knows, perhaps this very multiplicity
\nof approach will yield the secret \u2013 the secret that will open the door. <\/span><\/p>\n

I do not think that a single individual on
\nthe earth as it is now, a single individual, however great, however eternal his
\nconsciousness and origin, can on his own change and realise \u2013 change the world,
\nchange the creation as it is and realise this higher Truth which will be a new
\nworld, a world more true, if not absolutely true. It would seem that a certain
\nnumber of individuals \u2013 until now it seems to have been more in time, as a
\nsuccession, but it could also be in space, a collectivity \u2013 are indispensable
\nso that this Truth can become concrete and realise itself. <\/span><\/p>\n

Practically, I am sure of it. <\/span><\/p>\n

That is to say, however great, however
\nconscious, however powerful he may be, one Avatar cannot by himself realise the
\nsupramental life on earth. It is either a group in time, extending over a
\nperiod of time, or a group spread out in space \u2013 perhaps both \u2013 that are
\nindispensable for this Realisation. I am convinced of it. <\/span>
\n
\n <\/span><\/p>\n

\nPage – 138<\/span><\/p>\n

<\/p>\n
\n

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

The individual can give the impulsion,
\nindicate the path, walk on the path himself \u2013 that is to say, show the path by
\nrealising it himself \u2013 but he cannot fulfil. The fulfilment obeys certain group
\nlaws which are the expression of some aspect of Eternity and Infinity \u2013
\nnaturally, it is all the same Being! They are not different individuals or
\ndifferent personalities, it is all the same Being. And it is all the same Being
\nexpressing Himself in a way which for us becomes a body, a group, a
\ncollectivity. <\/span><\/p>\n

There. Do you have another question on the
\nsame subject? <\/span><\/p>\n

 <\/span><\/p>\n

In what way has your vision become different since this experience? <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

I repeat. For a very long time it seemed
\nto me that if a perfect union could be achieved between the scientific approach
\ncarried to its extreme and the spiritual approach carried to its extremes \u2013 its
\nextreme realization \u2013 if both could be joined, we would find, we would
\nnaturally obtain the Truth we are seeking, the total Truth. But with the two
\nexperiences I have had \u2013 the experience of external life, with
\nuniversalisation, impersonalisation, in short, all the yogic experiences one
\ncan have in the physical body, and on the other hand the experience of total
\nand perfect union with the Origin \u2013 now that I have had these two experiences
\nand that something has happened, which I cannot describe yet, I know that the
\nknowledge of the two and the union of the two is not enough; that they lead to
\na third thing and it is this third thing which is in the making, in course of
\nelaboration. It is this third thing that can lead to the Realisation, to the
\nTruth we seek. <\/span><\/p>\n

\u00a0<\/span>Is
\nit clear this time? <\/span><\/p>\n

 <\/span><\/p>\n

I had something else in mind\u2026 In what way has your vision of the
\nphysical world changed since then? <\/span><\/i><\/p>\n

 <\/span><\/p>\n

One can only give an approximation of that
\nconsciousness. <\/span><\/p>\n

\nPage – 139<\/span><\/p>\n

<\/p>\n
\n

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

Through yoga, I had achieved a kind of
\nrelationship with the material world, based on the notion of the fourth
\ndimension \u2013 inner dimensions, which become innumerable in yoga \u2013 and the use of
\nthis attitude and this state of consciousness. I studied the relationship
\nbetween the material world and the spiritual world with a sense of the inner
\ndimensions, and by perfecting the consciousness of these inner dimensions \u2013
\nthat was my experience until the latest one. <\/span><\/p>\n

Naturally, for a long time, there has no
\nlonger been any question of three dimensions \u2013 this belongs absolutely to the
\nworld of illusion and falsehood. But now the whole use of the sense of the
\nfourth dimension with all that it entails seems superficial to me! This is so
\nstrong that I have lost it. The other one, the three-dimensional world is absolutely
\nunreal; and this one seems to be \u2013 how to put it? \u2013 conventional. As if it were
\na conventional interpretation that allows you to make a certain kind of
\napproach. <\/span><\/p>\n

And as for saying what the other one is,
\nthe true poise\u2026 it is so far beyond any intellectual state that I am unable to
\nformulate it.<\/span><\/p>\n

Yet the formula will come, I know. But it
\nwill come through a series of experiences that must be lived and which I have
\nnot yet had. <\/span><\/p>\n

 <\/span><\/p>\n

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

 <\/span><\/p>\n

This approach, which was very convenient,
\nvery helpful to me, which I used in my yoga, which gave me a hold on Matter,
\nappeared to me as a method, a means, a process, but it is not that. <\/span><\/p>\n

This is my present state. <\/span><\/p>\n

More I cannot say.  <\/span><\/p>\n


\n\u00a0<\/font><\/span>24 May 1962
\n<\/font> <\/span><\/i>
\n
\n\u00a0 <\/font> <\/span><\/span><\/p>\n

\nPage – 140<\/span><\/p>\n

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

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