20.2 The Possibility of Catastrophe

You said that if there were a third world war, it would he the end of the present civilisation. Would the terrestrial condition be affected favourably by it or adversely?

Listen. Would you ask whether a fatal illness is favourable to health or not? It is exactly that. A civilisation, whatever it may be, is the result of very long efforts to become conscious of oneself, of Nature, and to master this Nature and draw the best possible advantage from it. We were saying a while ago that the training of the physical being consists in preparing an instrument so that the Divine may manifest Himself. A civilisation prepares an instrument so that the Divine may manifest in that instrument. The more slowly, carefully, minutely the civilisation is worked out, and succeeds in conquering the laws of Nature, the more favourable is the instrument to the manifestation of the Divine. That is why we also have this idea of the prolongation of life, it is to be able to perfect the instrument so as to manifest the divine Force which wants to manifest. Otherwise, it would evidently be much easier, as soon as the body became a little ill or a little old or incapable of reacting as it did when young, to do what one does with an old torn dress — one throws it away and gets another. Unfortunately, it is not like that. All the fruit of the work, all the accumulated effort to become conscious is lost.

If, for instance, this civilisation we have built, which in a way has so considerably mastered the forces of Nature, which has succeeded in understanding laws of an altogether unique order and has accumulated so many experiences of all kinds to reach self-understanding and self-expression, if all this disappeared, it would be necessary, naturally, to begin all over again. And then, for a new-born child, how many years of slow and insipid education are needed tor its brain to be ready to express even a simple general idea, for its movements to be conscious instead of being absolutely unconscious, how many years! For a civilisation, how many years would be necessary simply to get back all that is lost? There have been many civilisations on the earth, there are scientists trying to rediscover what has been, but nobody can say with certitude exactly what was there: the major part of these civilisations is completely lost (I am speaking of civilisations preceding this one which for us is historical). Well, if thousands of years are yet needed to begin another, obviously…. In any case, for our external human consciousness, it is a loss of time.

But we are told that the Work to be done, the promised Realisation is going to take place now. It is going to take place now because the framework of this civilisation seems to be favourable as a platform or a base for building up. But if this civilisation is destroyed, upon what are we going to build? First a foundation platform must be made in order to be able to build. If five or ten thousand years are still needed to make this platform, this proves that it is not now that things will be done — they will be done, that is well understood, they will be done, but… How many lives have you all had? What do you remember of your past lives? What is the good of all the efforts you have made in your past lives to perfect yourselves, to try to understand yourselves, to master yourselves a little, simply to make use of the instrument which has been given to you? What remains to you of all that? Will you tell me ? Who here can tell me that he is consciously profiting by the experiences of his past lives — unconsciously there is something which remains but not much — but consciously?… No one will answer?

No, precisely, one has the impression that after having lived so long, one is only beginning to know a very little.

Yes, exactly, it is just like that. This is because the farther one goes, the more does one realise that there is everything to understand and everything to learn. And consequently, if one has behind him some sixty years, it is nothing. One would like to have hundreds and hundreds of years before one to be able to do the work. It is like that, you are all little children, you see, so the years seem to you long, because you have not lived much; but you will see, the more one advances, the more does one realise that there is a long road in front, long, very long, and one would not like to have to begin all over again, for it is so much more time lost.

17 April 1951

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There is an idea in the earth-atmosphere — an idea which might be called preposterous, but unhappily it is much worse than preposterous, it is catastrophic — the idea that if there were a great upheaval, perhaps it would be better afterwards…. One is so jammed between prohibitions, impossibilities, interdictions, rules, the complications of every second, that one feels stifled and really gets the admirable idea that if everything were demolished perhaps it would be better afterwards!… It is in the air. And all the governments have put themselves in such impossible conditions; they have become so tied up that it seems to them they will have to break everything to be able to move forward…. (Silence) This is unfortunately a little more than a possibility, it is a very serious threat. And it is not quite certain that life will not be made still more impossible because one feels incapable of emerging from the chaos — the chaos of complications — in which humanity has put itself. It is like the shadow — but unfortunately a very active shadow — of the new hope which has sprung up in the human consciousness, a hope and a need for something more harmonious; and the need becomes so much more acute as life, as it is at present organised, becomes more and more contrary to it. The two opposites are facing each other with such intensity that one can expect something like an explosion….

(Silence)

This is the condition of the earth, and it is not very bright. But for us one possibility remains — I have spoken about it to you several times already — even if, outside, things are deteriorating completely and the catastrophe cannot possibly be avoided, there remains for us, I mean those for whom the supramental life is not a vain dream, those who have faith in its reality and the aspiration to realise it — I don’t necessarily mean those who have gathered here in Pondicherry, in the Ashram, but those who have as a link between them the knowledge Sri Aurobindo has given and the will to live according to that knowledge — there remains for them the possibility of intensifying their aspiration, their will, their effort, to gather their energies together and shorten the time for the realisation. There remains for them the possibility of working this miracle — individually and to a small extent collectively — of conquering space, duration, the time needed for this realisation; of replacing time by intensity of effort and going fast enough and far enough in the realisation to liberate themselves from the consequences of the present condition of the world; of making such a concentration of force, strength, light, truth, that by this very realisation they can be above these consequences and secure against them, enjoy the protection bestowed by the Light and Truth, by Purity — the divine Purity through the inner transformation — and that the storm may pass over the world without being able to destroy this great hope of the near future; that the tempest may not sweep away this beginning of realisation.

Instead of falling asleep in an easy quietude and letting things happen according to their own rhythm, if one strains to the utmost one’s will, ardour, aspiration and springs up into the light, then one can hold one’s head higher; one can have, in a higher region of consciousness, enough room to live, to breathe, to grow and develop above the passing cyclone.

This is possible. In a very small way, this was already done during the last war, when Sri Aurobindo was here. It can be done again. But one must want it and each one must do his own work as sincerely and completely as he can.

7 August 1957

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In present-day politics can we say in which camp [divine or anti- divine]…

Unfortunately, things become completely clear-cut in this way — to the extent that one can say these are for and these against — only when there is that frightful materialisation of a war, because at that moment it is obvious that the victory of one side is preferable to the victory of the other, not that these are better than the others — this is understood, that from the divine point of view all are equal in worth, it’s the same thing — but because the consequences of the victory are such that the victory of one side is better than that of another. But this is when the thing becomes absolutely brutal, a reciprocal extermination. Otherwise, to tell the real truth, the divine Force acts for its work everywhere, in men’s errors as in their goodwill, through ill-will as through favourable things. There is nothing that’s not mixed; nowhere is there something which could be said to be truly a pure instrument of the Divine, and nowhere is there an absolute impossibility of the Divine’s using a man or action to go forward on the path. So, as long as things are uncertain, the Divine works everywhere almost equally.

If men go in for such a great madness, then it is different. But it is truly a “great madness”, in the sense that it precipitates a whole mass of individuals and wills into an activity which leads straight to destruction — their own destruction. I am not speaking of bombs and the destraction of a city or a people, I am speaking of destruction as it is spoken about in the Gita, you see, when it is said that the Asura goes to his own destruction. That’s what happens, and this is a very great misfortune, because it is always better to be able to save, illumine, transform, than to have to destroy brutally. And it is this terrible choice of the war which is its true horror; it’s that it materialises the conflict so brutally and totally that some elements which could have been saved during peace are, because of war, necessarily destroyed — and not only men and things but forces, the conscience of beings.

14 September 1955

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One thing seems obvious, humanity has reached a certain state of general tension — tension in effort, in action, even in daily life — with such an excessive hyperactivity, so widespread a trepidation, that mankind as a whole seems to have come to a point where it must either break through the resistance and emerge into a new consciousness or else fall back into an abyss of darkness and inertia.

This tension is so complete and so widespread that something obviously has to break. It cannot go on in this way. We may take it as a sure sign of the infusion into matter of a new principle of force, consciousness, power, which by its very pressure is producing this acute state. Outwardly, we could expect the old methods used by Nature when she wants to bring about an upheaval; but there is a new characteristic, which of course is only visible in an elite, but even this elite is fairly widespread — it is not localised at one point, at one place in the world; we find traces of it in all countries, all over the world: the will to find a new, higher, progressive solution, an effort to rise towards a vaster, more comprehensive perfection.

Certain ideas of a more general nature, of a wider, perhaps more “collective” kind, are being worked out and are acting in the world. And both things go together: a possibility of a greater and more total destruction, a reckless inventiveness which increases the possibility of catastrophe, a castastrophe which would be on a far greater scale than it has ever been; and, at the same time, the birth or rather the manifestation of much higher and more comprehensive ideas and acts of will which, when they are heard, will bring a wider, vaster, more complete, more perfect remedy than before.

This struggle, this conflict between the constructive forces of the ascending evolution of a more and more perfect and divine realisation, and the more and more destructive, powerfully destructive forces — forces that are mad beyond all control — is more and more obvious, marked, visible, and it is a kind of race or struggle as to which will reach the goal first. It would seem that all the adverse, anti-divine forces, the forces of the vital world, have descended on the earth, are making use of it as their field of action, and that at the same time a new, higher, more powerful spiritual force has also descended on earth to bring it a new life. This makes the struggle more acute, more violent, more visible, but it seems also more definitive, and that is why we can hope to reach an early solution.

There was a time, not so long ago, when the spiritual aspiration of man was turned towards a silent, inactive peace, detached from all worldly things, a flight from life, precisely to avoid battle, to rise above the struggle, escape all effort; it was a spiritual peace in which, along with the cessation of all tension, struggle, effort, there ceased also suffering in all its forms, and this was considered to be the true and only expression of a spiritual and divine life. It was considered to be the divine grace, the divine help, the divine intervention. And even now, in this age of anguish, tension, hypertension, this sovereign peace is the best received aid of all, the most welcome, the solace people ask and hope for. For many it is still the true sign of a divine intervention, of divine grace.

In fact, no matter what one wants to realise, one must begin by establishing this perfect and immutable peace; it is the basis from which one must work; but unless one is dreaming of an exclusive, persona] and egoistic liberation, one cannot stop there. There is another aspect of the divine grace, the aspect of progress which will be victorious over all obstacles, the aspect which will propel humanity to a new realisation, which will open the doors of a new world and make it possible not only for a chosen few to benefit by the divine realisation but for their influence, their example, their power to bring to the rest of mankind new and better conditions.

This opens up roads of realisation into the future, possibilities which are already foreseen, when an entire part of humanity, the one which has opened consciously or unconsciously to the new forces, is lifted up, as it were, into a higher, more harmonious, more perfect life…. Even if individual transformation is not always permissible or possible, there will be a kind of general uplifting, a harmonisation of the whole, which will make it possible for a new order, a new harmony to be established and for the anguish of the present disorder and struggle to disappear and be replaced by an order which will allow a harmonious functioning of the whole.

There will be other consequences which will tend to eliminate in an opposite way what the intervention of the mind in life has created, the perversions, the ugliness, the whole mass of distortions which have increased suffering, misery, moral poverty, an entire area of sordid and repulsive misery which makes a whole part of human life into something so frightful. That must disappear. This is what makes hu- inanity in so many ways infinitely worse than animal life in its simplicity and the natural spontaneity and harmony that it has in spite of everything. Suffering in animals is never so miserable and sordid as it is in an entire section of humanity which has been perverted by the use of a mentality exclusively at the service of egoistic needs.

We must rise above, spring up into Light and Harmony or fall back, down into the simplicity of a healthy unperverted animal life.

(When this talk was first published in 1958, the Mother added the following note on the lifting up of an entire part of humanity by the action of the new forces:)

But those who cannot be lifted up, those who refuse to progress, will automatically lose the use of the mental consciousness and will fall back to a sub-human level.

I shall tell you about an experience I had which will help you to understand better. It was shortly after the supramental experience of the third of February, and I was still in the state in which things of the physical world seemed so far off, so absurd. A group of visitors had asked permission to come to me and one evening they came to the Playground. They were rich people, that is, they had more money than they needed to live on. Among them there was a woman in a sari; she was very fat, her sari was arranged so as to hide her body. As she was bending down to receive my blessings, one corner of the sari came open, uncovering a part of her body, a naked belly — an enormous one. I felt a real shock…. There are corpulent people who have nothing repugnant about them, but I suddenly saw the perversion, the rottenness that this belly concealed, it was like a huge abscess, expressing greed, vice, depraved taste, sordid desire, which finds its satisfaction as no animal would, in grossness and especially in perversity. I saw the perversion of a depraved mind at the service of the lowest appetites. Then, all of a sudden, something sprang up from me, a prayer, like a Veda: “O Lord, this is what must disappear!” One understands very well that physical misery, the unequal distribution of the goods of this world could be changed, one can imagine economic and social solutions which could remedy this, but it is that misery, the mental misery, the vital perversion, it is that which cannot change, doesn’t want to change. And those who belong to this type of humanity are condemned in advance to disintegration.

That is the meaning of original sin: the perversion which began with the mind.

That part of humanity, of human consciousness, which is capable of uniting with the supermind and liberating itself, will be completely transformed — it is advancing towards a future reality which is not yet expressed in its outer form; the part which is closest to Nature, to animal simplicity, will be reabsorbed into Nature and thoroughly assimilated. But the corrupted part of human consciousness which allows perversion through its misuse of the mind will be abolished.

This type of humanity is part of an unfruitful attempt — which must be eliminated —just as there have been other abortive species which have disappeared in the course of universal history.

Certain prophets in the past have had this apocalyptic vision but, as usual, things were mixed, and they did not have together with their vision of the apocalypse the vision of the supramental world which will come to raise up the part of humanity which consents and to transform this physical world. So, to give hope to those who have been born into it, into this perverted part of human consciousness, they have taught redemption through faith: those who have faith in the sacrifice of the Divine in Matter will be automatically saved, in another world — by faith alone, without understanding, without intelligence. They have not seen the supramental world nor that the great Sacrifice of the Divine in Matter is the sacrifice of involution which must culminate in the total revelation of the Divine in Matter itself.

19 March 1958


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