Sweet Mother, here Sri Aurobindo has written: “On one side it [the reason] is an enlightener — not always the chief enlightener — and the corrector of our life-impulses and first mental seekings, on the other it is only one minister of the veiled Spirit and a preparer of the paths for the coming of its rule.”
Yes, this is what we said, that in the rational domain that’s what gives the true judgment, the true guidance. This is what we call an enlightener: one who gives light. When you are not sure of something, when you are in darkness, in a confusion, if you call to reason, it can guide you very well, make you see clearly where you were in darkness; therefore it is an enlightener. Now, “minister of the Spirit” means precisely what he was asking, that is, that it can be transformed into an instrument for revealing the spiritual reality in the lower parts of the being; “minister of the Spirit” — that’s what it means; a minister is an instrument of something, you see, it means the instrument of the Spirit. And it can prepare the paths for the coming of the rule of the Spirit, precisely make the being balanced and peaceful, right in its judgments, right in its way of acting, so that being in a state of luminous equilibrium, it becomes capable of receiving the Spirit.
A being who is in a whirlwind of darkness is obviously not ready to receive the Spirit. But when by the use of reason one has managed to organise his being logically and reasonably, in a balanced and wise way — reason is essentially an instrument of wisdom — well, this is an excellent preparation for going beyond, on condition that one knows that it is not a culmination, that it is only a preparation. It is like a base, you see; people who have spiritual experiences, who have a contact with the higher worlds and are not ready in the lower domains, have a lot of trouble, because they have to fight constantly against a heap of elements which are neither organised nor purified nor classified; and each one pulls its own way, there are impulses and preferences and desires, and so this light which has come from above has to organise all this; whereas if the reason had worked to begin with and made the place at least a habitable one, when the Spirit came it would have been more easily installed.
25 May 1955
Many men think and write through inspiration. From where does it come?
Many! That is indeed a wonderful thing. I did not think there have been so many…. So?
Poets, when they write poems…
Ah! Inspirations come from very many different places. There are inspirations that may be very material, there are inspirations that may be vital, there are inspirations that come from all kinds of mental planes, and there are very, very rare inspirations that come from the higher mind or from a still higher region. All inspirations do not come from the same place. Hence, to be inspired does not necessarily mean that one is a higher being…. One may be inspired also to do and say many stupid things!
What does “inspired” mean?
It means receiving something which is beyond you, which was not within you; to open yourself to an influence which is outside your individual conscious being.
Indeed, one can have also an inspiration to commit a murder! In countries where they decapitate murderers, cut off their heads, this causes a very brutal death which throws out the vital being, not allowing it the time to decompose for coming out of the body; the vital being is violently thrown out of the body, with all its impulses; and generally it goes and lodges itself in one of those present there, men half horrified, half with a kind of unhealthy curiosity. That makes the opening and it enters within. Statistics have proved that most young murderers admit that the impulse came to them when they were present at the death of another murderer. It was an “inspiration”, but of a detestable kind.
Fundamentally it is a moment of openness to something which was not within your personal consciousness, which comes from outside and rushes into you and makes you do something. This is the widest formula that can be given.
Now, generally, when people say: “Oh! he is an inspired poet”, it means he has received something from high above and expressed it in a remarkable manner. But one should rather say that his inspiration is of a high quality.
Does it not come, Mother, whenever one wants it?
Whenever one wants it? Generally not, for one does not know the mechanism of one’s being and cannot open the doors at will.
It is a thing that can be done. It is one of the earliest things that you are taught to do in Yoga: to open the door whenever one wants. It is the result of meditation or concentration or aspiration: all these processes are followed to open the door somewhere.
And generally you try to open it precisely towards the highest thing, not towards anything whatever. For the other kind of receptivity people unfortunately always have…. It is impossible to be altogether shut up in an ivory tower — besides, I believe it would not be very favourable, it would be impossible to progress if one were completely shut up in oneself. One would be able only to rearrange whatever was in oneself. Just imagine you were like a closed globe, altogether closed, that there was no communication with outside — you put out nothing, you receive nothing, you are shut up — you have a few elements of consciousness, movements, vibrations (call them what you like), all that is contained as within a ball, along with your consciousness also. You have no relation with things outside, you are conscious only of yourself. What can you do?… Change the organisation within; that you can do, you can do many things by changing this organisation. But it is confined to that. It is a kind of inner progress, but there is no true progress in relation to the forces outside oneself. You would find yourself extremely limited after a time, you would be tired of yourself: turning and turning again, turning and turning again the elements inside — not very pleasant.
But all the while you externalise yourself and all the while you bring back something from this externalisation; it is like something porous: a force goes out and then a force comes in. There are pulsations like that. And this is why it is so important to choose the environment in which one lives, because there is constantly a kind of interchange between what you give and what you receive. People who throw themselves out a great deal in activity, receive more. But they receive on the same level, the level of their activity. Children, for example, who are younger, who always move about, always shout and romp and jump (very rarely do they keep quiet, except while asleep, and perhaps not even so), well, they spend much and they receive much, and generally it is the physical and vital energy that is spent and it is physical and vital energies that are received. They recuperate a good part of what they spend. So there, it is very important for them to be in surroundings where they can, after they have spent or while they are spending, recover something that is at least equal in quality to theirs, that is not of an inferior quality.
When you no longer have this generosity in your movements, you receive much less and this is one of the reasons — one of the chief reasons — why physical progress stops. It is because you become thrifty, you try not to waste; the mind intervenes: “Take care, don’t tire yourself, don’t do too much, etc.” The mind intervenes and physical receptivity diminishes a great deal. Finally, you do not grow any more — by growing reasonable, you stop growing altogether!
But receptivity opens to other levels. Those who live in a world of desires and passions, increase their vital receptivity so much at times that it reaches proportions very unpleasant to themselves and to their surroundings. And then there are those who live in the mental consciousness; their mental receptivity grows very much. All who create mentally, study and live in mental activity, if the mental activity is constant, can progress indefinitely. Mind in the human being does not stop functioning even when the physical instrument has deteriorated. It may no longer manifest its intelligence materially, if there is a lesion in the brain, for example, but the mind itself, independently of the instrument, nothing can prevent from progressing, from continuing to grow. It is a being that lasts infinitely longer than the physical. It is still young when physically one is already old. Only when you do not take enough care to keep your brain in a good state, only if accidents occur and there are lesions then you can no longer express yourself. But the mind in itself continues to grow. And those who have a sufficient physical balance, for example, those who have not gone to excesses of any kind, who have never maltreated their body, who have never poisoned themselves like most people — who have never smoked, drunk alcohol and so on — keep their brain in a relatively good condition and they can progress, even in their expression, till the end of their life. It is only if in the last years of their life they make a kind of withdrawal within themselves, that they lose their power of expression. But the mind goes on progressing.
The vital is by nature immortal. But it is not organised, and in its normal state, it is over-excited, full of contradictory passions and impulses. So with all that it destroys itself. But otherwise the elements continue to exist. A desire, a passion is a very living thing and continues to live for a very long time, even independently of the being who… undergoes them, I might say, rather than creates them, because they are things that one undergoes, that rush upon you from outside like a storm that seizes you and carries you away, unless you keep very calm like that, very still, very quiet, as though one were clinging to something solid and immobile in oneself, allowing the storm to pass over when it begins to blow — it blows, but one must not stir, one must not let oneself tremble or shiver or shake; one must remain altogether immobile and know that these are passing storms. And when the storm has blown over, it passes and goes away; then one can heave a deep breath and resume one’s normal balance; and there has been only a minimum destruction. In such cases, generally, things turn out well in the end.
But those who are like a piece of cork on water and rush about in all directions and do not succeed in recovering their poise and watching themselves, are liable to any occurrence. They may be drawn into a whirlpool all of a sudden and lo! engulfed. And there remains nothing.
5 August 1953
Sweet Mother, to what plane does intuition belong?
It is one of those planes, one of those regions we were speaking about last time, which are intermediary between the higher mind and the Overmind.
How does intuition manifest, Sweet Mother?
Um! How does it manifest? It is something which takes place without any reasoning, any analysis, any deduction. Suddenly one knows a thing, without having reasoned, without having analysed, without deducing, without having reflected, without having made use of one’s brain, without having put together the elements of the problem and tried to resolve them — it is not like that. All of a sudden it comes like a light in the consciousness; it can be in the head, it can be lower down, elsewhere; it is a light in the consciousness which brings a precise knowledge on a particular point and it is not at all a result of analyses and deductions. In fact, it is the first manifestation of the knowledge by identity. Knowledge by identity — you understand clearly what that means?
If one succeeds in identifying himself with something, well, one becomes this thing for a time, and becoming this thing one knows all that is in it, without needing either to guess or to construct.
8 December 1954
Sometimes while reading a text one has ideas, then, Sweet Mother, how can one distinguish between the other person’s idea and one’s own ?
Oh! this, this doesn’t exist, the other person’s idea and one’s own idea.
Nobody has ideas of his own: it is an immensity from which one draws according to his personal affinity; ideas are a collective possession, a collective wealth.
Only, there are different stages. So there is the most common level, the one where all our brains bathe; this indeed swarms here, it is the level of “Mr. Everybody”. And then there is a level that’s slightly higher for people who are called thinkers. And then there are higher levels still — many — some of them are beyond words but they are still domains of ideas. And then there are those capable of shooting right up, catching something which is like a light and making it come down with all its stock of ideas, all its stock of thoughts. An idea from a higher domain if pulled down organises itself and is crystallised in a large number of thoughts which can express that idea differently; and then if you are a writer or a poet or an artist, when you make it come lower down still, you can have all kinds of expressions, extremely varied and choice around a single little idea but one coming from very high above. And when you know how to do this, it teaches you to distinguish between the pure idea and the way of expressing it.
Some people cannot do it in their own head because they have no imagination or faculty for writing, but they can do it through study by reading what others have written. There are, you know, lots of poets, for instance, who have expressed the same idea — the same idea but with such different forms that when one reads many of them it becomes quite interesting to see (for people who love to read and read much). Ah, this idea, that one has said it like this, that other has expressed it like that, another has formulated it in this way, and so on. And so you have a whole stock of expressions which are expressions by different poets of the same single idea up there, above, high above. And you notice that there is an almost essential difference between the pure idea, the typal idea and its formulation in the mental world, even the speculative or artistic mental world. This is a very good thing to do when one loves gymnastics. It is mental gymnastics.
Well, if you want to be truly intelligent, you must know how to do mental gymnastics; as, you see, if you want really to have a fairly strong body you must know how to do physical gymnastics. It is the same thing. People who have never done mental gymnastics have a poor little brain, quite over-simple, and all their life they think like children. One must know how to do this — not take it seriously, in the sense that one shouldn’t have convictions, saying, “This idea is true and that is false; this formulation is correct and that one is not and this religion is the true one and that religion is false”, and so on and so forth… this, if you enter into it, you become absolutely stupid.
But if you can see all that and, for example, take all the religions, one after another and see how they have expressed the same aspiration of the human being for some Absolute, it becomes very interesting; and then you begin… yes, you begin to be able to juggle with all that. And then when you have mastered it all, you can rise above it and look at all the eternal human discussions with a smile. So there you are master of the thought and can no longer fly into a rage because someone else does not think as you, something that’s unfortunately a very common malady here.
16 March 1955
There is one thing very difficult for the mind to do but very important, according to me: you must never allow your mind to judge things and men. To say “this is good, that is bad, this is right, that is wrong, this one has this defect, that one has that bad thing, etc.” — this is depreciatory judgment.
For people who exercise their intelligence, the more intelligent they are, the more do they grow aware that they know nothing at all and that with the mind one can know nothing. One may think in a particular way, judge and see in a particular way, but one is never sure of anything — and never will be sure of anything. One can always say, “perhaps it is like that” or “perhaps it is like this” and so on, indefinitely, because the mind is not an instrument of knowledge.
Above the thoughts, there are pure ideas; thoughts serve to express pure ideas. And Knowledge is well above the domain of pure ideas, as these are well above thought. One must hence know how to climb from thought to pure idea, and pure idea is itself nothing but a translation of Knowledge. And Knowledge can be obtained only by a total identification. So, when you put yourself in your small human mentality, the mentality of the physical consciousness which is at work all the time, which looks at everything, judges everything from the height of its derisive superiority, which says, “That is bad, it should not be like that”, you are sure to be always mistaken, without exception. The best is to keep silent and look well at things, and little by little you make notes within yourself and keep the record without pronouncing any judgment. When you are able to keep all that within you, quietly, without agitation and present it very calmly before the highest part of your consciousness, with an attempt to maintain an attentive silence, and wait, then perhaps, slowly, as if coming from a far distance and from a great height, something like a light will manifest and you will know a little more of truth.
But as long as you excite your thoughts and cut them up into little bits, you will never know anything. I shall repeat this to you a hundred times if necessary, but I can assure you that so long as you are not convinced of this you will never come out of your ignorance.
Is there an exact number of pure ideas?
To know that, you must go and see the Supreme and ask Him! I am not interested in statistics!
Here is a little story. One of my friends had made a trip to India and was requested to give an account of his travels. An old, very credulous lady was there and she asked him, “In India, do they count the souls?” He answered, “Yes.” “How many are there?” asked the old lady. He answered, “One only.”
20 January 1951
In vital nightmares, which part of the being goes out of the body?
Your vital — not the whole of it for that would produce a cataleptic state, but a portion of the vital goes out for a stroll. Some always go to the nastiest places and so have very bad nights — the possibilities in these nightly rambles are innumerable. It may be a very small thing, just a little portion of your being, but if it is conscious, that is enough to give you a fine little nightmare!
You know, when you sleep, the inner beings are not concentrated upon the body, they go out and become more or less independent — a limited independence, but independence all the same — and they go to dwell in their own domains. The mind more so, for it is hardly held within the body, it is only concentrated but not contained in the body. The vital also goes beyond the body, but it is more concentrated upon the body. The mind however is such a supple substance that it is sufficient to think about a person in order to be with that person, at least partially, mentally. If you think strongly of a place, a part of your mind is there; distance, so to say, does not exist. Of course, to have a mind centralised around the body requires good training. Few people have a mind with a well-defined form: it is like clouds which roll, come and go. Even to have a vital with a form similar to that of your physical body, an analogous form, it must be very much individualised, very much centralised. The mind still more; it must be completely individualised, centralised, organised around the psychic centre in order to have a definite form.
There are people who spend their life organising their mind. I have known some who had made of their mind a kind of fortress, a huge construction (I am speaking of people who had uncommon mental capacities). They had made of their mind quite a big edifice, very powerful and of such a fixity, with such solid walls that they had lost all contact with the outer mental world: they lived completely within their own construction and all the phenomena of their consciousness were of their own making — they had no longer any contact with the outside mental world. They retained contact with their own vital and their body, in a way, but all the phenomena of their consciousness were lodged within their mental construction — they could no longer get out of it. Well, this happens very strongly to people who seek for a spiritual life through the classical methods of a renunciation of the material consciousness, a concentration on their inner being and identification with it. If I gave you the names of some, you would be quite astonished. They construct for themselves a conception in which one finds all the gradations of the mind, a construction so solid and so fixed that they become imprisoned within it and when they believe they have reached the supreme Truth, they have only reached the centre of their own mental construction.
And they have all the experiences they used to foresee: the experience of liberation, the experience of going out of the body, the experience of identification with the Supreme, all, all, but all of their own making; this has no contact with the universal reality. Then if someone touches it, if for some reason or other someone has the power to touch it or simply to make a breach in one of the walls, at first they are completely upset, then they come to regard the force that could do this as a force of terrible destruction, a manifestation of a hostile force of the worst kind!
What is a “mental nightmare”?
When there is a chaos in the brain or a local fever, a particular excitation in the brain, an overexertion, or if there is a want of control, you let yourself be possessed by mental formations, this is what happens most often — mental formations which, most often, you yourself have made, besides. And as the control of the rational, waking consciousness has gone, all this begins to dance a saraband in the head, with a kind of raging madness; ideas get entangled, collide, fight, it is truly hallucinating. Then, unless you have the power to bring a great peace into your head, a great tranquillity, a very strong and pure light, well, it is ten times worse than a vital nightmare. The worst of a vital nightmare consists generally in fighting with an enemy who wants to kill you, and you strike him terrible blows, and the blows never hit; you exert all your force, all your energy, and you do not succeed in touching your adversary. He is there in front of you, he threatens you, he is going to strangle you and you gather all your strength, you try to strike, but nothing touches him. When the struggle is like that, hand to hand, with a being who throws himself upon you, it is particularly painful. That is why you are advised not to go out of the body unless you have the necessary power or the purity. You see, in this kind of nightmare the force you want to use is the “memory” of a physical force; but one may have great physical strength, be a first-class boxer, and yet be completely powerless in the vital world because one does not have the necessary vital power. As for the mental nightmares, that kind of frightful saraband in the head, one has altogether the impression of going mad.
10 March 1951
What is consciousness?
(After a silence) I am trying to choose among several explanations! One, which is a joke, is that consciousness is the opposite of unconsciousness! Another… it is the creative essence of the universe — without consciousness, no universe; for consciousness means objectification. I could also say that consciousness is what “is”, because without consciousness nothing is — this is the best reason. Without consciousness no life, no light, no objectification, no creation, no universe.
Perhaps there is in the unmanifest Supreme a consciousness (but when one speaks of these questions one begins to say impossible things); it is said that, to begin with, the Supreme became aware of himself (which would mean that he was not conscious of himself before! that he was in a state we cannot call “conscious”), that his first movement was to become aware of himself and once having become conscious of himself, he projected this consciousness, which formed the creation. At least, this is what old tradition says. Grant that there never was a beginning, for it is a human way of putting it: the “beginning” is the Supreme — the unmanifest Supreme becoming aware of himself. Perhaps he found that this consciousness was not altogether satisfactory (!) and he projected it, not outside himself for nothing is outside him, but he changed it into an active consciousness so that it would become an objectification of himself. Consequently, it can be said with certitude that Consciousness is the origin of all creation; there you are as exact as you can ever be with words. Consciousness is the origin of all creation — without consciousness, no creation. And what we call “consciousness” is just a far-off contact, without precision and exactness, with the supreme Consciousness. Or if you like, it is the reflection, in a not very exact or pure mirror, of the original Consciousness. What we call our consciousness is this original Consciousness reflected in a somewhat foggy mirror (sometimes very foggy, sometimes very deformed), a reflection in the individual mirror. Then through this reflection, if we go back slowly to the origin of what is reflected, we can enter into contact with the Consciousness — the True Consciousness. And once we come into contact with the True Consciousness, we become aware that it is the same everywhere, that it is only deformation which divides it; without deformation everything is contained in one and the same Consciousness. That is, it is only distortion, the reflection in a distorting mirror, which brings about difference and division in the Consciousness, otherwise it is one single Consciousness. But it is only by experience that one can understand these things.
22 March 1951