Mother, when one is identified with the Divine in the higher part of the being while neglecting the lower parts — neglecting life — doesn’t the Divine, in the part where one is identified with Him, advise one to attend to the lower parts?
And if before even beginning, one has decided that this must not happen, perhaps one makes it impossible for oneself to receive the advice of the Divine!
For, truly speaking, each one finds only what he wants to find of the Divine. Sri Aurobindo has said this by turning it the other way round; he has said — I am not quoting the exact words, only the idea: what you expect from the Divine is what you find in the Divine; what you want from the Divine is what you meet in the Divine. He will have for you the aspect you expect or desire.
And His manifestation is always adapted to each one’s receptivity and capacity. They may have a real, essential contact, but this contact is limited by their own capacity for receiving and approach…. It is only if you are able to go out of all limits that you can meet the total Divine as He totally is.
And this capacity for contact is perhaps what constitutes the true hierarchy of beings. For everyone carries within himself the Divine, and therefore everyone has the possibility of uniting with the Divine that possibility is the same in all. But according to each one’s capacity — in fact, according to his position in the divine hierarchy his approach will be more or less partial or total.
It could be said — although these words deform things a lot — that the quality of the approach is the same in every being, but the quantity, the totality is very different…. It is very difficult to explain in words, but if one may say so, the point at which you are identified with the Divine is perfect in itself, that is to say, your identification is perfect in itself, at this point, but the number of points at which you are identified differs immensely.
And this is very marked in the difference between the paths followed to approach the Divine. Usually people set limits; they limit themselves by excluding everything that is not exactly the path they have chosen, for this is much easier and they go much faster — relatively. But if. instead of following one road, you go forward in a sort of movement which could be called spherical, where everything is included, which takes in all the possibilities of approach to the Divine, naturally the result is much more complete — and it is this that Sri Aurobindo calls the integral yoga — but the progress is much more difficult and much slower.
One who chooses the path of knowledge — and even in the path of knowledge a special method, for everyone has his own method — and follows it, eliminating from his consciousness and life all that’s not it, advances much more rapidly, for he is in search of only one aspect and this is much more direct, immediate. And so he rejects, rejects, rejects all that is not this, and limits his being just to the path he travels. And the more you want your approach to be integral, naturally the more will it become difficult, complicated, long, laborious.
But he who follows only one path, when he reaches his goal, that is. when he is identified with the Divine, his identification is perfect in itself; that is to say, it is really an identification with the Divine — but it is partial. It is perfect; it is perfect and partial at the same time.
This is very difficult to explain, but it is a fact. He is really identified with the Divine and has found the Divine; he is identified with the Divine — but at one point. And so he who is able to identify himself in his totality with the Divine is necessarily, from the point of view of the universal realisation, on a much higher level of the hierarchy than one who could realise Him only at a single point.
And that is the true meaning of the spiritual hierarchy, this is why there is a whole spiritual hierarchical organisation, otherwise it would have no basis, for from the minute you touch the Divine, you touch Him perfectly: the point at which you touch Him is perfect in itself. And. from this point of view, all who are united with the Divine are equally perfect in their union — but not equally complete, if I may say so.[…]
(Turning to the child) In your consciousness there is still the idea that you unite with “Something” which knows more about it than you and will make you recognise your mistake. But that no longer exists after the identification! That is just the first contact, but not the identification.
In identification there is no longer any difference between the one who is identified and what he is identified with: it is the same thing. So long as there is a difference, it is not identification.
I say that by any path whatever and by eliminating all that is not of this path, it is possible for each one to be perfectly identified with the Divine, that is to say, to become the Divine — but at only one point, the point he has chosen. But this point is perfect in itself. I don’t say it contains everything, I say it is perfect in itself, that is, the identification is perfect — but it is not total.
They have the full bliss?
Perfect bliss — perfect bliss, eternity, infinity, everything.
Then what’s the difference?
The difference exists only in the manifestation. By this identification, whatever it may be, one automatically goes out of the manifestation, except at the point where one is identified. And if, in the path one has followed, the aim is to go out, as for instance with those who seek Nirvana, if it is a going out of the manifestation, well, one goes out of the manifestation, it’s the end. And once one goes out of the manifestation, there is no longer any difference or any hierarchy, it is finished, one has gone out of the manifestation. That is it, you understand, everything depends on the goal one pursues. If one goes out of the manifestation, one goes out of the manifestation, then there is no longer a possibility of any hierarchy at all. But as soon as one enters the manifestation, there is a hierarchy. That is to say — if we take the realisation of the supramental world — everybody will not be on the same level and made in the same pattern, and with the same capacity and possibility. It’s always this illusion, isn’t it, of a sort of indefinite repetition of something which always resembles itself — it is not that. In the realisation, the manifestation, there is a hierarchy of capacity and action, and of manifestation. But if the aim is to go out of the manifestation, then quite naturally, at whatever point you go out, you go out.
It all depends on the ideal one puts before oneself. And while you go out because you have chosen to do so, to enter into Pralaya, there is all the rest of the universe which continues…. But that’s totally immaterial to you. As your aim was to get out of it, you get out of it. But that doesn’t mean that the rest also go out! You are the only one to go out, or those who have followed the same aim and the same path as you.
That is precisely the problem which faced Sri Aurobindo here and me in France: should one limit one’s path and reach the goal first, and later take up all the rest and begin the work of integral transformation; or should one go step by step, not leaving anything aside, not eliminating anything on the path, taking in all the possibilities at the same time and progressing at all points at the same time? That is to say, should one retire from life and action until one reaches one’s goal, becomes conscious of the Supermind and realises it in oneself; or should one embrace the entire creation and with this entire creation gradually go forward towards the Supermind?
One can understand that things get done by stages: you go forward, reach one stage, and so, as a consequence, take all the rest forward; and then at the same time, in a simultaneous movement, you reach another stage and again take others forward — and so on.
That gives the impression that you are not moving. But everything is on the move in this way.
1 February 1956
One can understand nothing of the spiritual life if one does not understand the true hierarchy.
Nowadays it’s not in fashion. It is something which human thought doesn’t favour at all. But from the spiritual point of view, it is automatic, spontaneous and indisputable. And so, if the hierarchy is true, there is a place for everybody; and for each individual in his own place, his individual truth is absolute. That is to say, each element which is truly in its place has a total and perfect relation with the Divine — in its place. And yet, on the whole, there is a hierarchy which too is quite absolute. But to understand spiritual life one must first understand that; and it isn’t very easy.
Everyone can be a perfect expression of the Divine in himself, on condition that he knows his place and keeps to it.
And if they do not know the hierarchy, they cannot know this?
But they don’t need to know that they form a hierarchy, it is not necessary to know it. It is only if one wants to physically organise a spiritual society — then one has to materialise the hierarchy. But generally, in the world as it is, there are so many gaps in this hierarchy that it seems a confusion.
The perfect hierarchy is a total hierarchy, and it is not concerned with time and space. But when you want to realise this physically it becomes very difficult. It’s like weaving a piece of cloth with lots of holes everywhere; and the holes disturb the general harmony. Always people are missing, steps are missing, pieces are missing on the chess-board — all this is missing. So it looks like a confusion. But if everything were expressed and each thing in its place, it would be a perfect harmony and a perfect hierarchy.
There is somewhere — not in the material universe, but in the manifested universe — this perfect hierarchy; it exists. But it is not yet manifested upon earth.
Perhaps this will be one of the results of the supramental transformation: the world will be ready for a perfect, spontaneous, essentially true hierarchical manifestation — and without any kind of coercion — where everyone will become aware of his own perfection.
Mother, what does a spiritual hierarchy wean exactly? Because when we speak of hierarchy that implies something graded in a superior and inferior order, doesn’t it?
Yes, and that’s quite wrong. That is to say, materially it is like that. But this is not what I call a hierarchy.
Then what is a hierarchy?
It is the organisation of the functions and the manifestation in action of the particular nature of each person.
We have often tried to find comparisons, but they are worthless. For none of the things we know physically can answer to that condition. There is always the sense of superiority and inferiority as you say…. Some have compared a hierarchy to the various functions of the body, for example. But that always gives the impression that the head is at the top and the feet at the bottom, so it is a nuisance!
Each element is the whole Divine at the same time, then how can we speak of a hierarchy?
Each element has a direct and perfect relation with the Divine.
But can’t they become the whole Divine?
Yes, all become the Divine; but not the totality of the Divine, for the Divine is everything. You can’t take a piece of the Divine and say, “This is the Divine.” And yet, in his spiritual consciousness each one has a perfect relation with the Divine, that is to say, each one is the Divine as perfectly as he can be. But to reconstruct the Divine, all the Divine is necessary. And it is precisely this that constitutes the very essence of hierarchy. But as each one is perfect in himself, there can be no feeling of inferiority or superiority.
I don’t think the human mentality can understand that. I think it must be lived; once one has lived it, it is very simple, it appears luminously simple. But to understand it with the mind is not possible, it seems impossible. Above all because the mind, in order to understand anything at all, has to divide and contrast everything, otherwise it does not understand, it gets confused. By its very functioning, it becomes incapable of understanding.
18 January 1956