5.5 The Mental

Mind is one movement, but there are many varieties of the movement, many strata, that touch and even press into each other. At the same time the movement we call mind penetrates into other planes. In the mental world itself there are many levels. All these mind-planes and mind-forces are interdependent; but yet there is a difference in the quality of their movements and for facility of expression we have to separate them from one another. Thus we can speak of a higher mind, an intermediary mind, a physical and even a quite material mind; and there are many other distinctions that can be made.

Now, there are mental planes that stand high above the vital world and escape its influence; there are no hostile forces or beings there. But there are others — and they are many — that can be touched or penetrated by the vital forces. The mind-plane that belongs to the physical world, the physical mind, as we usually call it, is more material in its structure and movement than the true mind and it is very much under the sway of the vital world and the hostile forces. This physical mind is usually in a kind of alliance with the lower vital consciousness and its movements; when the lower vital manifests certain desires and impulses, this more material mind comes to its aid and justifies and supports them with specious explanations and reasonings and excuses. It is this layer of mind that is most open to suggestions from the vital world and most often invaded by its forces.

But there is in us a higher mind which moves in the region of disinterested ideas and luminous speculations and is the originator of forms, and there is a mind of pure ideas that have not yet been put into form; these greater mind-levels are free from the vital movements and the adverse forces, because they stand far above them. There may be contradictory movements there; there may be movements and formations that come into clash with the Truth or are in conflict with one another; but there is no vital disturbance, nothing that can be called hostile. The true philosopher mind, the mind that is the thinker, discoverer, maker of forms, and the mind of pure ideas that are not yet put into form, are beyond this inferior invasion and influence. But this does not mean that their motions cannot be imitated or their creations misused by perverse or hostile beings of a greater make and higher origin than those of whom I have till now spoken.

26 May 1929

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Mother, if the heart can be the means of a more direct knowledge, what is the role of the intellect as an intermediary of knowledge?

As an intermediary, did you say?

For the true role of the mind is the formation and organisation of action. The mind has a formative and organising power, and it is that which puts the different elements of inspiration in order, for action, for organising action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organisations — it would amply fulfil its function.

It is not an instrument of knowledge.

But it can use knowledge for action, to organise action. It is an instrument of organisation and formation, very powerful and very capable when it is well developed.

One can feel this very clearly when one wants to organise one’s life, for instance — to put the different elements in their place in one’s existence. There is a certain intellectual faculty which immediately puts each thing in its place and makes a plan and organises. And it is not a knowledge that comes from the mind, it is a knowledge which comes, as I said, from the mystic depths of the soul or from a higher consciousness; and the mind concentrates it in the physical world and organises it to give a basis of action to the higher consciousness.

One has this experience very clearly when one wants to organise one’s life.

Then, there is another use. When one is in contact with one’s reason, with the rational centre of the intellect, the pure reason, it is a powerful control over all vital impulses. All that comes from the vital world can be very firmly controlled by it and used in a disciplined and organised action. But it must be at the service of something else — not work for its own satisfaction.

These are the two uses of the mind: it is a controlling force, an instrument of control, and it is a power of organisation. That is its true place.

20 June 1956

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Sweet Mother, what is meant by “the substance of the mental being”?

My child, the substance means… how shall I put it?… it means the stuff of which the mental being is made. It could be said, for instance, that the cells are the substance of your body. It is not exactly matter, the mind is not quite material, but it is the very thing of which the mind is made. If there were no mental substance, there would be no mental being. It would be only a vibration; and even a vibration needs a medium to manifest itself.

But if your body were not made of material substance, you wouldn’t have a body. This is what is called substance. It is the thing of which something is made. And precisely, what is important is that people usually think that mind is just a mode of activity, whereas there is a mental substance as there is a vital substance and physical substance. And as there is a substance, there is a corresponding world with an autonomous existence, that is to say, there can be a mind without any physical support. The physical body may disappear and the mind can continue to exist. It is here that it is important to understand that there is a mental substance which, obviously, is much more… (silence) how to put it?… immaterial than physical matter.

[…] Well, you see, we say that substance has different densities, and the more material it becomes, the denser it is, the farther it moves away from matter, the less dense it is. But it is, a substance all the same. There is even an etheric substance. I don’t say that this conforms with scientific theories; I don’t guarantee that I am not talking scientific heresies! But this is a cosmic fact. (Mother laughs.) It is exactly — I think I said this when I spoke about occultism — I said the first thing one must know before being able to practise occultism is that the different states of being have a different density, and they have an individual independent existence of their own, that they are existing realities, that they are truly real substances, that it is not just a way of being. There can be a mental being and mental activity and, for instance, a thought that is completely independent of the brain, whereas the materialistic theories say that it is the brain which creates mental activity. But this is not correct. The brain is the material transcription of the mental activity, and mental activity has its own domain; the mental domain has its reality, its own substance. One can think outside one’s brain, think, act, make formations outside one’s brain. One can even live, move, go from one place to another, have a direct knowledge of mental things in the mental world, in a word, absolutely independent of a body which, indeed, can be in a state of complete inertia, not only asleep but also in a cataleptic state. And moreover, it is quite certain that so long as one has not understood that one is made up of different states of being which have their own independent life, one can’t have a complete control over one’s being. There will always be something that escapes you.

8 September 1954

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Mother, we sometimes have sudden ideas. Where do they come from and how do they work in the head?

Where do they come from? — From the mental atmosphere.

Why do they come?… Perhaps you meet them on your way as one meets a passer-by in a public square. Most often it is that; you are on a road where ideas are moving about and it so happens that you meet this particular one and it passes through your head. Obviously, those who are in the habit of meditating, of concentrating, and for whom intellectual problems have a very concrete and tangible reality, by concentrating their minds they attract associated ideas, and a “company of ideas” is formed which they organise so as to solve a problem or clarify the question they are considering. But for this, one must have the habit of mental concentration and precisely that philosophical mind I was speaking about, for which ideas are living entities with their own life, which are organised on the mental chess-board like pawns in a game of chess: one takes them, moves them, places them, organises them, one makes a coherent whole out of these ideas, which are individual, independent entities with affinities among themselves, and which organise themselves according to inner laws. But for this, one must also have the habit of meditation, reflection, analysis, deduction, mental organisation. Otherwise, if one is just “like that”, if one lives life as it comes, then it is exactly like a public square: there are roads and on the roads people pass by, and then you find yourself at cross-roads and it all passes through your head — sometimes even ideas without any connection between them, so much so that if you were to write down what passes through your head, it would make a string of admirable nonsense! […]

The speculative mind needs discipline for its development. If it is not disciplined methodically, one is always in a sort of a cloud. The vast majority of human beings can harbour the most contradictory ideas in their brains without being in the least troubled by them.

Well, until you try to organise your mind clearly, you risk at the very least having no control over what you think. And very often, you must come down to action before you begin to realise the value of what you think! Or, if not as far as action, at least as far as the feelings: suddenly you become aware that you have feelings which are not very desirable; then you realise you have not controlled your way of thinking at all.

Sweet Mother, do people have bad thoughts because they have no control over their minds?

Bad thoughts?… There can be several reasons for that. In fact there are several reasons. It may be due to a bad nature — if people have nasty feelings, these nasty feelings can be the cause of nasty thoughts. It may be the opposite. Perhaps they are wide open to all sorts of suggestions from outside and, as I said, these suggestions enter them and gradually create nasty feelings. It may be due to subconscious influences which are conflicting precisely because they are uncontrolled. When these influences rise to the surface, instead of being controlled and those which are undesirable refused, everything is allowed to enter as it likes, the doors are open.

You are bathed in all kinds of things — good, bad, neutral, luminous, dark; it’s all there, and each one’s consciousness should, in principle, act as a filter. You should receive only what you want to receive, you should think only what you want to think; and then, you should not allow these thoughts to be changed into feelings and actions without formal authorisation.

In fact, this is the very purpose of physical existence. Each person is an instrument for controlling a certain set of vibrations which represent his particular field of work; each one must receive only the ones which are in conformity with the divine plan and refuse the rest.

8 January 1958

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Are there beings in the mental worlds?

Yes, many. They are completely independent; they have their own life, their own relations among themselves, as in other worlds. Only for a physical consciousness, time and space are not the same in the vital or the mental worlds as in the physical world. For example, those who are in the physical consciousness have the impression that shiftings in the mind are instantaneous — compared with the higher consciousness they are not instantaneous, but compared with the physical consciousness, they are instantaneous, of an extreme rapidity.

The beings of the mental world also have an individuality of their own, even a form that can be permanent if they choose to keep one. Their form is the expression of their thought and is sufficiently plastic to be able to change with their thought, yet has a sufficient continuity to enable one to recognise them. If you go out of your body and enter the mental world, you can meet these beings, speak to them, even make an appointment with them for the next time!

Can they exercise their influence on a human being, as the beings of the vital worlds do?

Many mental formations try to realise themselves upon earth, but these are generally created by human beings; they then continue to work in the mental world with the intention of influencing the mind of human beings. But the beings of the mental plane proper are generally creators, and because they are creators of form, they are not much concerned with influencing other forms — they are satisfied with expressing themselves through the forms they have made.

19 March 1951

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There is one thing certain about the mind and its workings; it is that you can understand only what you already know in your own inner self. What strikes you in a book is what you have already experienced deep within you. Men find a book or a teaching very wonderful and often you hear them say, “That is exactly what I myself feel and know, but I could not bring it out or express it as well as it is expressed here.” When men come across a book of true knowledge, each finds himself there, and at every new reading he discovers things that he did not see in it at first; it opens to him each time a new field of knowledge that had till then escaped him in it. But that is because it reaches layers of knowledge that were waiting for expression in the subconscious in him; the expression has now been given by somebody else and much better than he could himself have done it. But, once expressed, he immediately recognises it and feels that it is the truth. The knowledge that seems to come to you from outside is only an occasion for bringing out the knowledge that is within you.

19 May 1929

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