Understanding the World
The climax of the ordinary consciousness is Science. For Science, what is upon the earth is true, simply because it is there. What it calls Nature is for it the final reality, and its aim is to build up a theory to explain the workings of it. So it climbs as high as the physical mind can go and tries to find out the causes of what it assumes to be the true, the real world. But in fact it adapts “causes” to “effects”, for it has already taken that which is for the true, the real, and seeks only to explain it mentally. For the yogic consciousness, however, this world is not the final reality. Rising above the mind into the Overmind and then into the Supermind, it enters the divine world of first truths, and looking down from there sees what has happened to those truths here. How distorted they have become, how completely falsified! So the so-called world of fact is for the Yogi a falsehood and not at all the only true reality. It is not what it ought to be, it is almost the very opposite; whereas for the scientist it is absolutely fundamental.
Our aim is to change things. The scientist says that whatever is, is natural and cannot be changed at heart. But, really speaking, the laws of which he usually speaks are of his own mental making; and because he accepts Nature as it is as the very basis, things do not and cannot change for him in any complete sense. But, according to us, all this can be changed, because we know that there is something above, a divine truth seeking manifestation. There are no fixed laws here; even Science in its undogmatic moments recognises that the laws are mere mental constructions. There are only cases, and if the mind could apply itself to all the circumstances it would find that no two cases are similar. Laws are for the mind’s convenience, but the process of the supramental manifestation is different, we may even say it is the reverse of the mind. In the supramental realisation, each thing will carry in itself a truth which will manifest at each instant without being bound by what has been or what will follow. That elaborate linking of the past with the present, which gives things in Nature such an air of unchangeable determinism, is altogether the mind’s way of conceiving, and is no proof that all that exists is inevitable and cannot be otherwise.
The knowledge possessed by the Yogi is also an answer to the terrible theory that all that takes place is God’s direct working. For once you rise to the Supermind you immediately perceive that the world is false and distorted. The supramental truth has not at all found manifestation. How then can the world be a genuine expression of the Divine? Only when the Supermind is established and rules here, then alone the Supreme Will may be said to have authentically manifested. At the same time, we must steer clear of the dangerous exaggeration of the sense of the falsehood of the world, which comes to those who have risen to the higher consciousness. What happened with Shankara and others like him was that they had a glimpse of the true consciousness, which threw the falsehood of this world into such sharp contrast that they declared the universe to be not only false but also a really non-existent illusion which should be entirely abandoned. We, on the other hand, see its falsehood, but realise also that it has to be replaced and not abandoned as an illusion. Only, the truth has got mistranslated, something has stepped in to pervert the divine reality, but the world is in fact meant to express it. And to express it is indeed our Yoga.
I think one of the greatest difficulties in understanding things comes from an arbitrary simplification which puts spirit on one side and matter on the other. It is this foolishness that makes you incapable of understanding anything. There is spirit and matter — this is very convenient. So if one does not belong to spirit, one belongs to matter; if one does not belong to matter, one belongs to spirit. But what do you call spirit and what do you call matter? It is a countless crowd of things, an interminable ladder. The universe is a seemingly infinite gradation of worlds and states of consciousness, and in this increasingly subtle gradation, where does your matter come to an end? Where does your spirit begin? You speak of “spirit” — where does this spirit begin? With what you don’t see? Is that it? So you include in “spirit” all the beings of the vital world, for instance, because you don’t see them in your normal state.[…]
It is like those people who say, “When you are alive you are in matter; when you are dead, you enter the spirit. There, then! So, liberate the spirit from matter, die, and you liberate your spirit from matter.” It is these stupidities which prevent you from understanding anything at all. But all this has nothing to do with the world as it really is.
For the human consciousness as it is, there are certainly infinitely more invisible things than visible things. What you know, the things which are visible to you and which you are conscious of — it’s almost like the skin of an orange compared with the orange itself— and even an orange with a very thin skin, not a thick one! And so, if you know only the skin of the orange, you know nothing about the orange.
And this is more or less what happens. All that you know about the universe is just a superficial little crust — and even this you hardly know. But that is all you know about it, and all the rest escapes you.
7 March 1956
If one enters into a somewhat philosophical, psychological and subjective consciousness, one can very easily become aware of a sort of “objective unreality” of things; and the one thing which is real, tangible, concrete, measurable, so to speak, for the ordinary consciousness becomes so fluid, almost unsubstantial, and has a reality only in the consciousness that perceives it — an absolutely variable reality and at times quite contradictory according to the perception of the consciousness. If we put before us the different explanations that have been given about the world, the different ways in which it has been expressed, we shall have a series of notions that are sometimes absolutely contradictory, which are nevertheless perceptions of one identical thing by different consciousnesses. In fact, with this last paragraph, [in The Life Divine] we have an extreme point which is the affirmation that all that is, is the total and complete expression of the Divine Will there is what could be called a certain school of thinkers who, on the basis of their personal experience, have asserted that everything is the expression of the Divine Will in a perfect way — and then, at the other extreme, the affirmation that the world is a sort of chaos without rhyme or reason, which has come into being one doesn’t know how or why, which is going one doesn’t know where, which has no logic, no reason, no coordination — it is just chance. It happens to be like this, one doesn’t know why. Well, if you take these two extremes and put before you all that has been said, written, taught, thought about the world from one end to the other, and if you can see all that together, you will realise that, since it is all about the same world and yet the explanations are so totally different, this world exists, so to say, only in the consciousness of the one who sees it…. There must indeed be “something” there, but that something must be beyond what men think about it — far beyond, very different. And so the whole feeling is of an elusive unreality.
And in fact, the reality of the world is entirely subjective for each person’s consciousness. The world has no objective reality, for in one case it can be said that it is the result of the supremely conscious, supreme Will and that all is ruled by that, and in the other case, it may be said that it is something without any reason for existence except an elusive chance — and yet, these two notions apply to one and the same thing.[…]
Everyone has his own idea which is more or less clear, more or less organised, more or less precise, and this idea he calls the world. Everyone has his own way of seeing, his own way of feeling and his particular relationship with everything else, and this he calls the world. He naturally puts himself at the centre, and then everybody is organised around him, according to the way in which he sees it, feels it, understands and desires it, according to his own reaction, but since for each consciousness, individually, it is different, this means that what we call the world — the thing in itself—escapes our perception completely. It must be something else. And we must come out of our individual consciousness to be able to understand what it is; and this is what Sri Aurobindo calls the passage from the lower to the higher hemisphere. In the lower hemisphere there are as many universes as individuals, and in the higher hemisphere there is “something” — which is what it is — in which all consciousnesses must meet. This is what he calls the “Truth-Consciousness”.
As the human consciousness progresses, it has a greater and greater sense of this relativity, and at the same time a sort of feeling, it could be said, a vague impression that there is a Truth, which is not perceptible by ordinary means but must be perceptible in some way or other.
9 October 1957
The only really important thing modern science has discovered is that from the purely outer and physical point of view things are not what they seem to be. When you look at a body, a human being, an object, a landscape, you perceive these things with the help of your eyes, your touch, hearing and, for the details, smell and taste; well, science tells you: “All that is illusory, you don’t see things at all as they are, you don’t touch them as they really are, you don’t smell them as they really are, you don’t taste them as they really are. It is the structure of your organs which puts you in contact with these things in a particular way which is entirely superficial, external, illusory and unreal.”
From the point of view of science, you are a mass of— not even of atoms — of something infinitely more imperceptible than an atom, which is in perpetual movement. There is absolutely nothing which is like a face, a nose, eyes, a mouth; it is only just an appearance. And scientists come to this conclusion — like the uncompromising spiritualists of the past — that the world is an illusion. That is a great discovery, very great…. One step more and they will enter into the Truth. So, when somebody comes and says, “But I see this, I touch it, I feel it, I am sure of it”, from the scientific point of view it’s nonsense. This could be said only by someone who has never made a scientific study of things as they are. So, by diametrically opposite roads they have come to the same result: the world as you see it is an illusion.
Now what is the truth behind this? People who have sought spiritual knowledge tell you, “We have experienced it”, but of course it is a purely subjective experience; there are as yet no grounds on which one can say absolutely that the experience is beyond question for everybody, Everyone’s experience is beyond question for him. And if one takes it a little further…
In fact, the value of an experience or a discovery could perhaps be proved by the power it gives, the power to change these appearances and transform things, circumstances and the world as it appears to us, in accordance with the will that manifests through that experience. It seems to me that the most universal proof of the validity of an individual or collective experience would be its power to make things — these appearances that we call the world — different from what they are. From the subjective point of view, the effect of the experience on an individual consciousness is an undeniable proof; for one who attains bliss, sovereign peace, unchanging delight, the profound knowledge of things, it is more than proved. The effects on the outer form depend on many other things besides the experience itself — depend perhaps on the first cause of these experiences — but out of all this, one thing seems to be a proof which is accessible to other people as well as to the one who has the experience; it is the power over other people and things — which for the ordinary consciousness is “objective”. For instance, if a person who has attained the state of consciousness I am speaking about, had the power of communicating it to others, it would be partially — only partially — a proof of the reality of his experiences; but further, if the state of consciousness in which he is — for instance, a state of perfect harmony — could create this harmony in the outer world, in what apparently is not harmony, it would be, I think, the proof most readily accepted, even by the materialist scientific mind. If these illusory appearances could be changed into something more beautiful, more harmonious, happier than the world we live in now, this would perhaps be an undeniable proof. And if we take it a little farther, if, as Sri Aurobindo promises us, the supramental force, consciousness and light transform this world and create a new race, then, just as the apes and animals — if they could speak — could not deny the existence of man, so too man would not be able to deny the existence of these new beings — provided that they are different enough from the human race for this difference to be perceptible even to the deceptive organs of man.
18 December 1957
You have said that the world and the darkness were concomitant.
What is the cause of this concomitance?
The cause… is the light which has become the darkness and the consciousness which has become the inconscience! How to speak about these things? You may call this an accident if you like, if that satisfies your mind. It was perhaps, after all, the best thing that could have happened, one can’t tell. All depends upon the point of view one takes. There must certainly be a consciousness in which this was foreseen, and if it has not been avoided, it means that it forms part of the programme!… It is a human way of looking at the problem, for things do not happen quite like that in those regions. One may also relate a story which could make a subject, a magnificent drama, but it would be only a story, a way of saying things.
A story is of value only to the extent it can help you to understand things. Ah! here is an interesting subject…. A story, that is, a way of saying things, is of value only if it can make you understand the thing. A language (which is a kind of story) is of value only to the extent it is capable of putting you in contact with the Reality. Science is a language, Art is a language — all activity is a sort of language, that is, a way of expression. And the way of expression is of value only in as far as it puts you in contact with what it wants to express. It is a very interesting generalisation, for you can bring into it all the categories you want and you will see that it is true.
It is the same for everything. The way of approaching the universe and the universal truth is also a language and all depends upon the person who uses it, the person to whom the understanding is to be communicated. Whatever may be the way of telling, if you understand, that is all that is necessary. If you do not understand, even if it be the wonder of wonders, the truth of truths, it will have no value for you. This is an essentially pragmatic point of view of the universe; things have value only in so far as they realise that for which they have been made, and the most beautiful philosophies of the world are of no use to those who do not understand them. The most beautiful works of art in the world are quite useless to those whom they do not put on the path of the Truth. And the most perfect yoga in the world is useless to those whom it does not lead to the Realisation. And if you have this sense of relativity, you have finished with all dogmatism, all sectarianism, all that kind of absolutism which leads one always to think that all that has done us good is “the truth” — it is the truth for us, it is not necessarily the truth for our neighbour. And what our neighbour thinks is the truth for him, and when you say, “It is idiotic, it is quite useless”, if it helps him to realise the truth, it is excellent, it is the best thing possible for him. And everything, everything on earth is like that. And if you do not want to be altogether narrow, to put on visors and not see farther than the tip of your nose, you must first of all understand this. You must understand that all things in the universe tend towards a goal and that it is to the extent they help to realise this goal that they have a value, and that this value is quite relative; and what is good for one may not be so for another, what is good at one moment may not be so at another and, consequently, every kind of dogmatism is an absurdity.
It is very easy to say, “That, that’s true, now I know that it is true and I shall not think otherwise”; this is very easy, and in fact something has suddenly put you in touch with a light, you have had an experience, you have become conscious of yourself, conscious of something which transcends you and is the reality of your being, so for you it is perfect. But do not imagine that you must go from door to door, from city to city, country to country, telling people, “I proclaim the Truth”, because what is true for you may not be at all good for another. What you have seen has its truth in itself — everything has its truth in itself — but the true raison d’etre of this truth is that it has helped you to find yourself, to find the truth of your being, and it may quite possibly not help your neighbour, unless you have a considerable power of persuasion and oblige him to see things as you have seen them yourself, but this is not tremendously valuable.
When you have understood this, you will no longer say, “Why is there such a diversity in the world, why all this multiplicity, why all this confusion, why… ?” It is a confusion simply because you don’t understand and things are not in their place. If things were in their place, there would be no confusion. And we come to this, that you cannot take away one atom from this world without dislocating the universe. All that is, was necessary — if it had not been necessary, it would not have been. The whole totality of things is indispensable for realising the Divine. If you took away one of these things, there would be a hole in the realisation. And I am not speaking only of material things, material points, I am speaking of all the depths. So when you say as many do, “Ah! if that were not there in the world, how fine the world would be”, you are displaying your ignorance.
5 April 1951
Knowledge by Identification
Is it not possible to know the universe in its reality as it is in itself, independently of the observer or thinker?
Yes, there is a way: it is by identification. But obviously it is a means which eludes absolutely all physical methods. I think that this weakness comes solely from the method used, because one has remained in an absolutely superficial consciousness; and the phenomenon which took place the first time takes place again a second time. If you push your investigation far enough, you suddenly come to a point where your physical methods are no longer of any worth. And in fact one can know only what one is. So if you want to know the universe, you must become the universe. You cannot become the universe physically, you know; but perhaps there is a way of becoming the universe: it is in the consciousness.
If you identify your consciousness with the universal consciousness, then you know what is happening.
But that’s the only way; there are no others. It is an absolute fact that one knows only what one is, and if one wants to know something, one must become that. So you see, there are many people who say, “It is impossible”, but that’s because they remain on a certain plane. It is obvious that if you remain only on the material plane or even on the mental plane, you cannot know the universe, because the mind is not universal; it is only a means of expression of the universe; and it is only by an essential identification that you can then know things, not from outside inwards but from inside outwards. This is not impossible It is altogether possible. It has been done. But it can’t be done with Instruments, however perfected they may be. Here one must once again make something else intervene, other regions, other realities than purely material ones.[…]
One can know everything, but one must know the way. And the way is not learnt through books, it cannot be written in numbers. It is only by practising… And here then, it demands an abnegation, a consecration, a perseverance and an obstinacy — still more considerable than what the sincerest, most honest, most unselfish scientists have ever shown. But I must say that the scientific method of work is a marvellous discipline; and what is curious is that the method recommended by the Buddha for getting rid of desires and the illusion of the world is also one of the most marvellous disciplines ever known on the earth. They are at the two ends, they are both excellent; those who follow one or the other in all sincerity truly prepare themselves for yoga. A small click, somewhere, is enough to make them leave their fairly narrow point of view on one side or the other, so as to be able to enter into an integrality which will lead them to the supreme Truth and mastery.
I don’t know whether ignorance is the greatest obstacle on the path of humanity… We said that it was an almost exclusively mental obstacle and that the human being is much more complex than a mental being, though he is supremely mental, for he is its new creation in the world. He represents the last possibility of Nature, and in that, naturally his mental life has taken immense proportions, because he has the pride of being the only one upon earth to have it. He does not always make a good use of it, still it is like this. But it’s not here that he will find the solution. He must go beyond.
5 October 1955
Materialism and Spiritual Life
Throughout this teaching [in the Dhammapada] there is one thing to be noticed; it is this: you are never told that to live well, to think well, is the result of a struggle or of a sacrifice; on the contrary it is a delightful state which cures all suffering. At that time, the time of the Buddha, to live a spiritual life was a joy, a beatitude, the happiest state, which freed you from all the troubles of the world, all the sufferings, all the cares, making you happy, satisfied, contented.
It is the materialism of modern times that has turned spiritual effort into a hard struggle and a sacrifice, a painful renunciation of all the so-called joys of life.
This insistence on the exclusive reality of the physical world, of physical pleasures, physical joys, physical possessions, is the result of the whole materialistic tendency of human civilisation. It was unthinkable in ancient times. On the contrary, withdrawal, concentration, liberation from all material cares, consecration to the spiritual joy, that was happiness indeed.
From this point of view it is quite evident that humanity is far from having progressed; and those who were born into the world in the centres of materialistic civilisation have in their subconscient this horrible notion that only material realities are real and that to be concerned with things that are not material represents a wonderful spirit of sacrifice, an almost sublime effort. Not to be preoccupied from dawn to dusk and from dusk to dawn with all the little physical satisfactions, physical pleasures, physical sensations, physical preoccupations, is to bear evidence of a remarkable spirit. One is not aware of it, but the whole of modern civilisation is built on this conception: “Ah, what you can touch, you are sure that is true; what you can see, you are sure that is true; what you have eaten, you are sure of having eaten it; but all the rest — pooh! We are not sure whether they are not vain dreams and whether we are not giving up the real for the unreal, the substance for the shadow. After all, what are you going to gain? A few dreams! But when you have some coins in your pocket, you are sure that they are there!”
And that is everywhere, underneath everything. Scratch the appearances just a little, it is there, within your consciousness; and from time to time you hear this thing whispering within you, “Take care, don’t be taken in.” Indeed, it is lamentable.
We have been told that evolution is progressive and that it follows a spiral of ascending progression. I do not doubt that what one calls comfort in modern cities is a much higher degree of evolution than the comfort of the cave-man. But in ancient narratives, they always spoke of a power of foresight, of the prophetic spirit, the announcement of future events through visions, life’s intimacy with something more subtle that had for the simple people of that age a more concrete reality.
Now, in those beautiful cities that are so comfortable, when one wants to condemn anything, what does one say? — “It’s a dream, it is imagination.”
And precisely, if a person lives in an inner perception, people look at him slightly askance and wonder whether he is altogether mentally sound. One who does not pass his time in striving for wealth or in trying to increase his comforts and well-being, to secure a good position and become an important person, a man who is not like that is mistrusted, people wonder whether he is in his right mind.
And all that is so much the stuff of the atmosphere, the content of the air you breathe, the orientation of the thoughts received from others that it seems absolutely natural. You do not feel that it is a grotesque monstrosity.
To become a little more conscious of oneself, to enter into relation with the life behind the appearances, does not seem to you to be the greatest good. When you sit in a comfortable chair, in front of a lavish meal, when you fill your stomach with delicious dishes, that certainly appears to you much more concrete and much more interesting. And if you look at the day that has passed, if you take stock of your day, if you have had some material advantage, some pleasure, a physical satisfaction, you mark it as a good day; but if you have received a good lesson from life, if it has given you a knock on your nose to tell you that you are a stupid fellow, you do not give thanks to the Grace, you say, “Oh, life is not always fun!”
When I read these ancient texts, I really have the impression that from the inner point of view, from the point of view of the true life, we have fallen back terribly and that for the acquisition of a few ingenious mechanisms, a few encouragements to physical laziness, the acquisition of instruments and gadgets that lessen the effort of living, we have renounced the reality of the inner life. It is that sense which has been lost and it needs an effort for you to think of learning the meaning of life, the purpose of existence, the goal towards which we must advance, towards which all life advances, whether you want it or not. One step towards the goal, oh! it needs so much effort to do that. And generally one thinks of it only when the outer circumstances are not pleasant.[…]
It is very unfortunate that one has to give up one thing in order to gain another. When I speak of the inner life, I am far from opposing any modern inventions, far from it, but how much these inventions have made us artificial and stupid! How much we have lost the sense of true beauty, how much we burden ourselves with useless needs!
Perhaps the time has come to continue the ascent in the curve of the spiral and now with all that this knowledge of matter has brought us, we shall be able to give to our spiritual progress a more solid basis. Strong with what we have learnt of the secrets of material Nature, we shall be able to join the two extremes and rediscover the supreme Reality in the very heart of the atom.
24 January 1958
[Performing miracles] is a temptation that every teacher meets at each step, for the very simple reason that ordinary humanity, in a general way, not being in personal contact with the divine powers, understands nothing of what an illumined consciousness may be and asks for material proofs. It is on this demand that most religions are established and, for reasons which I may very frankly call “political”, they have put at the origin of their religion a more or less considerable number of miracles as having been performed by the founders, and they have thus more or less crudely encouraged among ignorant people the taste, the necessity for seeing what they call “miracles” in order to believe in the divine power of a person. This is an extraordinary ignorance, because it is not at all necessary to have a divine power or consciousness to perform miracles. It is infinitely more easy to perform miracles with the help of small entities of the vital world who are material enough to be in touch with the physical world and act upon it, than to live in the consciousness of the higher regions and to work upon Nature only through the intermediary of all the other domains. It has been repeated over and over again to all human intellects that the proof of a being’s divinity is that he can raise the dead, cure maladies, and do many other things of the same kind (except making a fool wise). Well, I guarantee that this is not a proof; it proves only one thing, that these “Masters” are in contact with the powers of the vital world and that with the help of those beings they can perform these miracles, that’s all. If one relies upon that to recognise the superiority of a man, one would make a glaring mistake.
Naturally, there are other religions which are established on revelations made to their founders. These revelations are more or less happy mental transcriptions of the knowledge they received. This is already of a higher order but it is not yet a proof. And I would finally say, the human demand for proofs is not at all favourable to one’s development. Because the true divine power has organised the world according to a certain plan and in this plan there was no question of things happening in an illogical way; otherwise from the very beginning the world would have been illogical and it is not so. Men imagine for the most part one of two things, either that there is a material world to which they belong, that all comes from there, all returns there and all ends there — these are the unbelievers — or, the believers, most of them, that there is something which they call “God” and then the physical world, and that this physical world is the creation of that God who knows what he is doing or does what he wants; and the confusion lies in saying that everything happens by a kind of arbitrariness, natural or supernatural.
There are very few people who know that there exists in the universe an infinite number of gradations and that each one of these gradations has its own reality, its own life, its own law, its own determinism, and that the creation did not come about “like that”, by an arbitrary will, in an arbitrary way but is a deploying of consciousness and each thing has evolved as a logical result of the preceding one. I am telling you all this as simply as I can, you know, it is a very incomplete expression, but if I wanted to tell you the story exactly as it is, it would be a little difficult to make you understand. Only my conclusion I would like you to know, […] it is this: each one of these numberless regions has its own very logical determinism — everything proceeds from cause to effect; but these worlds, although differentiated, are not separate from each other and, by numerous processes which we may study, the inner or higher worlds are in constant contact with the lower or external worlds and act upon these, so that the determinism of one changes the determinism of the other.
If you take the purely material domain, for instance, and if you notice that the material laws, the purely material laws are altered by something all of a sudden, you ought to say that it was a “miracle”, because there is a rupture of the determinism of one plane through the intervention of another, but usually we do not call this a miracle. For example, when the human will intervenes and changes something, that seems to you quite natural, because you have been accustomed to it from your childhood; you remember, don’t you, the example I gave you the other day: a stone falls according to the law of its own determinism, but you wish to interrupt its fall and you stretch out your hand and catch it; well you ought to call this a “miracle”, but you don’t because you are used to it (but a rat or a dog would perhaps call it a miracle if they could speak). And note that it is the same for what people call a “miracle”; they speak of a “miracle” because they are absolutely ignorant, unaware of the gradations between the will which wants to express itself and the plane on which it expresses itself. When they have a mental or a vital will, the thing seems quite natural to them, but when it is a question of the will of a higher world — the world of the gods or of a higher entity — which all of a sudden upsets all your little organisation, that seems to you a miracle. But it is a miracle simply because you are unable to follow the gradations by which the phenomenon took place. Therefore, the Supreme Will, that which comes from the very highest region, if you saw it in its logical action, if you were aware of it continually, it would seem to you altogether natural.
You can express this in two ways: either say, “It is quite natural, it is like this that things must happen, it is only an expression of the divine Will”, or, each time you see on the material plane an intervention coming from another plane, you ought to say, “It is miraculous!” So I may say with certainty that people who want to see miracles are people who cherish their ignorance! You understand my logic, don’t you? These people love their ignorance, they insist upon seeing miracles and being astounded! And that is why people who have done yoga seriously consider it altogether fatal to encourage this tendency; hence it is forbidden.
There is a “miracle” because you do not give people time to see the procedure by which you do things, you do not show them the stages.
8 February 1951
It is the ignorant, limited, egoistic consciousness which demands miracles. As soon as one is enlightened, one knows that everywhere and always there is miracle.
And the more faith one has in this miracle and this Grace, the more capable one becomes of seeing it, or perceiving it constantly at every place where it is. It is ignorance and lack of faith, it is blind egoism which prevents one from seeing.
23 November 1955
Therefore things are as one looks at them. But I have seen other things which are like this, but not very pleasant. It is from the time men have invented — not invented but discovered — and begun to play like babies with things they did not know, and have made atom bombs and other worse things still. This has truly disturbed terribly all these little entities which lived indeed according to a certain rhythm which was their own, and were in the habit of commanding at least events that can be foreseen. This has disturbed them very very much, they have suffered terribly from it, and it has made them lose their heads, they no longer know what they are doing.
There was a time at the end of the War, when things had truly become terribly chaotic up there, they lived in a kind of absurdity; and as these unfortunate experiences continue, they have not yet come out of their panic. They are panic-stricken. Truly men play with things which they know only from outside, that is, don’t know at all. They know just enough to make a wrong use of them. Anything may happen, including, alas, catastrophes which were foretold long ago. It may happen… It depends… on what will intervene.
30 November 1955
Mother, can physical science by its progress open to occultism?
It does not call it “occultism”, that’s all. It is only a question of words…. They are making sensational discoveries which people with occult knowledge already knew thousands of years ago! They have made a long circuit and come to the same thing.
With the most recent discoveries in medicine, in the applied sciences, for instance, they are contacting in this way, with a wonder- struck interest, things which were known to certain sages a very, very long time ago. And then they present all this before you as new marvels — but indeed they are rather old, their marvels!
They will end up by practising occultism without knowing that they are doing so! For, in fact, as soon as one draws close, however slightly, to the truth of things and when one is sincere in one’s search, not satisfied by mere appearances, when one really wants to find something and goes deep, penetrates behind appearances, then one begins to advance towards the truth of things; and as one comes closer to it, well, one finds again the same knowledge that others who began by going within have brought back from their inner discoveries.
Only the method and the path are different but the thing discovered will be the same, because there are not two things to be found, there is only one. It will necessarily be the same. It all depends on the path one follows; some go fast, others slowly, some go straight, others, as I said, go a long way round — and what labour! How they have laboured!… Besides, it is very respectable.
10 September 1958
What do we understand by the term “chance”? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental — the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance — that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehood — a product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain melee of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced.
- The Mother added later: This is a Mohamedan story, I believe. As it was said that Jesus raised the dead, healed the sick, made the dumb speak, gave sight to the blind, one day an idiot was brought to him to be made intelligent, and Jesus ran away! “Why did you run away?” he was asked. “I can do everything,” he answered, “except give intelligence to an idiot.”
- Conscious entities of the vital plane who are behind the forces of Nature and influence such things as the weather.