13. Occultism

The Capacity for Occultism

[Occultism] is a domain about which I have so far refrained from speaking to you, for one must be already very conscious of oneself, have a good mastery over one’s reflexes and be above all fear, precisely — above all possibility of fear, in order to be able to enter upon it. It is a knowledge which in the modern world is hardly recognised as scientific, but it is scientific in the sense that it has exact processes and that if the circumstances are correctly reproduced, the same results are obtained. It is a progressive science and one can devote oneself to it, can make quite a regular progress, as logical as in all the sciences that are acknowledged as such in modern times. But this one concerns a reality or certain realities which do not belong to the most material domain. One needs special capacities and a special development to be conscious in that domain, for it escapes our ordinary senses.

We have subtle senses; even as we have a physical body, we have other more subtle bodies which also have senses, and much more refined senses, much more precise and much more powerful than our physical senses. But naturally, as it is not customary in modern education to work in these domains, these things generally escape our ordinary knowledge. Yet children spontaneously live a great deal in this domain. They see things which are as real for them as physical things, they speak about them — and they are usually told that they are stupid because they speak of things others don’t see but which are as true for them, as tangible and real as what can be seen by everyone. Their dreams have an intensity and a capital importance in their life, and it is only with intensive mental growth that those capacities diminish. Now, there are people who have the good luck to be born with a spontaneous development, with inner senses, and nothing can prevent them from remaining awake. If these people meet in good time someone who can help them in a methodical development, they can become very interesting instruments for the study and discovery of this occult world.

In all ages there have been initiatory schools which took up these particularly talented people and educated them in this kind of science. These schools were always more or less secret or hidden, for ordinary men are quite intolerant of those capacities which are beyond them — and disturb them. But there were fine periods in human history when these schools were recognised and much appreciated and respected, as in ancient Egypt, ancient Chaldea, ancient India, and even partially in Greece and Rome. There were always schools of initiation, even in mediaeval Europe, but there they had to be very carefully hidden, for they were pursued and persecuted by the official Christian religion, and if perchance it was discovered that such and such men or women were practising these occult sciences, they were tied to the stake and burnt alive as sorcerers!… In our times this knowledge is almost lost; there are only a very few people who have it; but with mental growth the intolerance also has gone. People don’t like these things very much — they are disturbed, annoyed by them — but still they are obliged to admit that these things are not crimes and people practising occultism are no longer burnt at the stake or imprisoned.

Only, there are many people who claim to know but there are very few who do know. In any case, before entering upon this study, one must have, as I told you at the beginning, a very great self-mastery, must have attained a kind of abnegation, a self-forgetfulness, an egolessness, a disinterestedness and sense of sacrifice which enables one to practise this without any danger. For, if you keep all egoistic or passionate movements, full of desires, you are sure, in the practice of this science, to meet with accidents which may have fatal consequences. As I said at the beginning, the absolutely indispensable condition is to have an intrepidity which does not allow any fear to enter into you. For this has been very often said, and it is quite true, that when you enter the invisible realm, the first things you meet are literally terrifying. If you have no fear, there is no danger, but the least fear puts you into danger. So, before anybody at all was allowed to practise this science, for a very long time, sometimes for years, the novice was submitted to a discipline which gave him the assurance that he could practise it without experiencing the least fear and without any danger. That is why, my children, I have never spoken to you about it.[…]

(The Mother tells the story of a Danish painter to whom she taught occultism. In an occult experience he saw a formidable tiger coming towards him. As he had no fear, the tiger “began to grow smaller and smaller and smaller and — it became a tiny little cat!”)

What does the tiger represent?

It was probably… That day he had become angry with somebody, he had lost his temper and entertained bad thoughts; he had hoped that something very unpleasant would happen to this person. Now, in occultism there is the “rebound”. You send out a bad thought, it returns to you as an attack. That is exactly one of the reasons why you must have a complete control over your feelings, sensations, thoughts, for if you become angry with someone or think badly of him, or if, still worse, you wish him ill, well, in your very dream you see this person coming with an extreme violence to attack you. Then, if you do not know these things, you say, “Why, I was right in having bad thoughts against him!” But in fact, it is not at all that. It is your own thought that comes back to you. And the person may be absolutely unaware of all that has happened, for — and this is one of the commonest laws in occultism — if you make a formation, for instance a mental formation that an accident or something unpleasant should happen to a certain person and you send out this formation, if it so happens that this person is in a very high state of consciousness, does not at all wish anything bad, is quite indifferent and disinterested in the affair, the formation will come up against his atmosphere and instead of entering will rebound upon the one who has made it.

3 March 1954

***

Everybody practises occultism without knowing that he does. Everybody has this power spontaneously but doesn’t know he has it. It may be a very slight one, like a pin-head; it may be as vast as the Earth or even the universe. But you cannot live without practising occultism, only you don’t know it.[…]

When you think — I have explained this to you I don’t know how many times — when you think, you are practising occultism. Only, you don’t know it. When you are thinking of someone, some part of you is automatically in contact with this person, and if to your thought is added a will that this person may be like this or like that or do this or that or understand this or that — whatever it may be — well, you are practising occultism, only you don’t know it…. There are people who do this with power, and when they have a strong thought it manifests and is realised. There are people in whom it is very feeble and they do not obtain many results. It depends on the power of your thought and also on your power of concentration. But this kind of occultism everybody practises without even knowing it. So the difference from someone who really practises occultism is that he knows he is doing it and perhaps how he does it.

18 September 1957

***

Sweet Mother, Sri Aurobindo is speaking about occult endeavour here and says that those who don’t have the capacity must wait till it is given to them. Can’t they get it through practice?

No. That is, if it is latent in someone, it can be developed by practice. But if one doesn’t have occult power, he may try for fifty years, he won’t get anywhere. Everybody cannot have occult power. It is as though you were asking whether everybody could be a musician, everybody could be a painter, everybody could… Some can, some can’t. It is a question of temperament.

What is the difference between occultism and mysticism?

They are not at all the same thing.

Mysticism is a more or less emotive relation with what one senses to be a divine power — that kind of highly emotional, affective, very intense relation with something invisible which is or is taken for the Divine. That is mysticism.

Occultism is exactly what he [Sri Aurobindo] has said: it is the knowledge of invisible forces and the power to handle them. It is a science. It is altogether a science. I always compare occultism with chemistry, for it is the same kind of knowledge as the knowledge of chemistry for material things. It is a knowledge of invisible forces, their different vibrations, their interrelations, the combinations which can be made by bringing them together and the power one can exercise over them. It is absolutely scientific; and it ought to be learnt like a science; that is, one cannot practise occultism as something emotional or something vague and imprecise. You must work at it as you would do at chemistry, and learn all the rules or find them if there is nobody to teach you. But it is at some risk to yourself that you can find them. There are combinations here as explosive as certain chemical combinations.

Is occultism necessary in this life?

In this life? That depends upon what one wants to do. You mean in the life of yoga? Not at all necessary. And besides, as he [Sri Aurobindo] says, there are many who are not gifted, who don’t have the faculty. Lots of people, as soon as they have the least experience, the least experience, for instance when they just begin to come out of their body, are panic-stricken, and this indeed is something very difficult to cure. It can be cured if one has a strong will and a great self-mastery. But many people are not able to dissociate their states of being. If they dissociate them, something goes wrong, their body suffers; while there are others who go out, take a walk, return. For them this is quite natural. Usually, those who are interested in this — unless it is only a kind of mental curiosity — are also gifted. They may not know it but they can be taught.

But these things have to be practised with precaution. For instance — I am going to give you an example: as soon as one goes out of the body, no matter how slightly, and even just mentally, well, that part of the mind which controls the functioning goes out; and the automatic side of the mind which makes or produces movements or glandular secretions, that whole automatic side, you see, remains without the protection and control of the conscious, thinking part. Well, in the atmosphere there are always numerous little entities, very tiny, usually originating from human disintegrations, which are like physical microbes, some kind of microbes of the vital. They are more visible and have a will of their own. One can’t say they are wicked but they are full of mischief. They like to have a good time and enjoy themselves at people’s expense. So, as soon as they see that you are not sufficiently protected, they get hold of the automatic mind and bring upon you all sorts of quite unpleasant things — as, for example, some people swallow their tongue when in a trance; this suffocates them if they don’t take care. Others bite their tongue; sometimes this hurts very badly. All sorts of things like this may happen to you — which means that normally you should never enter into a trance without having somebody nearby to watch over you, and not only watch just physically but… watch with the conscious power of preventing these little entities from getting hold of your nervous centres which are not protected by the conscious Presence. This is a general rule.

There are greater dangers than that. When one goes out of the body materially — and nothing but the contact of a link remains, you understand, it is a kind of link like a thread of light joining the being that has gone out with the one that remains behind — if this link is protected, nothing happens. But if it is not protected, there may be adverse forces, not only full of mischief but with much ill-will also, which could come and cut it. And then, once it is cut, you may try as hard as you like, but you cannot get back into the body.

One dies?

Yes, after a while. Which means that all this is not at all a joke, you understand, or just a matter of having fun or something one can do simply to amuse oneself. It must be done in the right way and in the required conditions, and with great care. And then, one thing is absolutely essential, absolutely: you must not touch this occult science if you have the least fear in you. For instance, if in your dreams you meet terrible things and get frightened, you should not practise occultism. If, on the other hand, the most frightful dreams you have leave you absolutely calm, and even at times amused and very much interested, if you can handle all that and know how to get out of the difficulty in every circumstance, then that means you have the ability and can do it. Some people are very brave warriors in their dreams. When they meet enemies, they know how to fight; they know not only how to defend themselves, but also to conquer; they are full of ardour, energy, courage; these indeed are the true candidates for occultism. But those who rush back into their body as fast as a rat into its hole, they should surely not touch it.

And then, you must also have an infinite patience; because just as it takes many years to learn how to handle the different chemical substances, just as you have to work for long periods without getting any visible results when you want to discover the least thing that’s new, so in occultism you may try for years together and not have the least experience. And that becomes very monotonous and hardly interesting; and there is always in man that kind of physical mind, practical and positive, which keeps on telling you, “Why are you trying? You see quite well there is nothing in it, these are all stories people tell you; why are you working for nothing? You are wasting your time. There is nothing at all in it, it is all imagination.” It is very difficult to keep one’s conviction and faith when there is nothing upon which to found them.

30 June 1954


 

The Occult World

Well, the occult world is not one single region where everything is mixed, which only becomes occult because we can’t see it. The occult world is a gradation of regions, one could perhaps say, of more and more ethereal or subtle regions, anyway, those farther and farther removed in their nature from the physical materiality we ordinarily see. And each one of these domains is a world in itself, having its forms and inhabited by beings with a density, one might say, analogous to that of the domain in which they live. Just as in the physical world we are of the same materiality as the physical world, so in the vital world, in the mental world, in the overmind world and in the supramental world — and in many others, infinite others — there are beings which have a form whose substance is similar to the one of that world. This means that if you are able to enter consciously into that world with the part of your being which corresponds to that do main, you can move there quite objectively, as in the material world.

And there, there are as many, and even many more things to see and observe than in our poor little material world, which belongs to only one zone of this infinite gradation. You meet all sorts of things in these domains, and you need to make a study as profound, perhaps still more profound than in the physical world, to be able to know what is happening there, to have relations with the beings who live there.

It is obvious that as one goes farther, as it were, from the material world, the forms and consciousness of those beings are of a purity, beauty and perfection much higher than our ordinary physical forms. It is only in the nearest vital world, the one which is, so to say, mixed with our material life — though it lies beyond it and there is a zone where the vital is no longer mixed with the material world — of that material vital one can say that in some of its aspects it is even uglier than things here, for it is filled with a bad will which is not counterbalanced by the presence of the psychic being which, in the physical world, amends, corrects, puts right, directs this bad will. But it is rather a limited zone and, as soon as one goes beyond it, one can find and meet things that are not favourable to human life, beings not on the same scale as human existence, but having their own beauty and grandeur, with whom one may establish relations which may become quite pleasant and even useful.

Only, as I have already told you, it is not very prudent to venture into these domains without a previous initiation and, above all, a purification of nature which prevents you from entering there all weighed down and deformed by your desires, your passions, egoisms, fears and weaknesses. Before undertaking these activities one needs a complete preparation of self-purification and widening of the consciousness which is absolutely indispensable.

In these invisible worlds there are also regions which are the result of human mental formations. One can find there all one wants. In fact, one very often finds there exactly what one expects to find. There are hells, there are paradises, there are purgatories. There are all sorts of things in accordance with the different religions and their conceptions. These things have only a very relative existence, but with a relativity similar to that of material things here; that is to say, for someone who finds himself there, they are entirely real and their effects quite tangible. One needs an inner liberation, a wideness of the consciousness and a contact with a deeper and higher truth to be able to escape from the illusion of their reality. But this is something almost similar to what happens here: human beings here are mostly convinced that the only reality is the physical reality — the reality of what one can touch, can see — and for them, all that cannot be seen, cannot be touched, cannot be felt, is after all. problematical; well, what happens there is an identical phenomenon. People who at the moment of death are convinced, for one reason or another, that they are going to paradise or maybe to hell, do find themselves there after their death; and for them it is truly a paradise or a hell. And it is extremely difficult to make them come out of it and go to a place which is more true, more real.

So it is difficult to speak of all these worlds, these innumerable worlds, in a few minutes. It is a knowledge which needs a lived experience of many years, thoroughly systematic, and which requires, as I said, an inner preparation absolutely indispensable, to make it harmless.

We all get the chance to have a little contact — very partial, very superficial — with these worlds in our dreams. And the study of dreams itself already demands much time and care, and in itself may constitute a preparation for a deeper study of the invisible worlds.

11 July 1956

***

Mother, can we go to the other planets by occult means?

Ah! Yes, one can go everywhere. What prevents us from going? One goes everywhere. Only, you see, we must know that it is not the physical body which goes; it is the most material thing… the most material vital; and this is already very difficult.

Usually it is the mental part of the vital which goes out; not the mind, the vital. For short distances one can go out from his body with the subtle physical, and in these cases one sees things materially as they are. But one can’t go long distances. There are practical reasons, but above all there is the reason of safety; because if one goes too far with the subtle physical, the body is not only in a trance, it is in a cataleptic state, and then, unless it is guarded by someone who has a very profound knowledge and a great power, this can turn out badly. Therefore, for these long journeys it is usually the most subtle part of the vital (which corresponds to a kind of mental consciousness of the vital), which goes out.

So one sees everything which has a similar quality. But supposing there is something very material, one doesn’t see it as it is. So one can’t say with certainty, “It is like this or like that.” One can say, “I saw this,” that’s all. But one can’t recount stories like those in the papers about what is happening on the moon or Jupiter or Venus. One can have an experience and know certain things but usually they are things of a more psychological nature.

However, if it is in order to know whether there are some beings there, I don’t think there’s any place in the universe where there aren’t beings, because that’s the very principle of this universe: individual creations. Everywhere there are individual creations but they have different densities. Most of them are invisible except to those with a similar density, and only those who have the capacity of coming out of their bodies and going for a stroll can see these things. But so long as you use these eyes you can’t see very much.

Such a limited field of vision! In fact, when you think of it, such an absolutely ridiculous limitation! The field of our sense experience has an absolutely ridiculous limitation; while in the mind, if you think of someone or something, a city or a place, you are there immediately, instantaneously, you see. And you are there — it is not that you are not there, you are there, and you can have so precise a mental contact that you can have a conversation, ask questions and receive answers, on condition that the other person is fairly sensitive. Why, this is something which happens constantly, constantly. Only, you must have a little knowledge, naturally, for otherwise you don’t even understand what is happening.

18 May 1955


 

The Practice of Magic

Sweet Mother, what is white magic?

What we call “white magic” is a beneficial magic and “black magic” is a harmful magic. But in fact these are mere words, they have no meaning.

Magic?… It is a knowledge that has been reduced to purely material formulas. They are some kind of words or numbers or combinations of words and numbers, which, if they are simply pronounced or written, even by someone who has no inner power, must act. In occultism, this is what corresponds to chemical formulas in science. You see, in science you have chemical formulas for combining certain elements and producing others from them; even if you do not have any mental or vital or even physical power, if you just follow to the letter the formula you have, you obtain the required result — it is enough simply to have a memory. Well, the same thing has been tried in occultism, making combinations of sounds, letters, numbers, words, which, by their inherent qualities, have the power to obtain a certain result. In this way, any fool, if he learns this and does exactly what he is told, obtains — or believes he will obtain — the result he wants. While… let us take the mantra, for instance, which is a form of occultism; unless the mantra is given by a guru and the guru transmits his occult or spiritual power to you with the mantra, you may repeat your mantra thousands of times, it will have no effect.

That is to say, in true occultism, one must have the quality, the ability, the inner gift in order to use it, and that is the safeguard. True occultism cannot be practised by any fool. And this is no longer magic — neither white magic nor black nor golden — it is not magic at all, it is a spiritual power which must be acquired by long discipline; and finally, it is given to you only by a divine grace.

This means that as soon as one draws near the Truth, one is safe from all charlatanism, all pretension and falsehood. Of this I have had numerous and extremely conclusive proofs. And so someone who has the true occult power possesses at the same time, by the strength of this inner truth, the power to undo any magic, white or black or whatever colour it may be, simply by applying a drop of that truth, one might say. There is nothing that can resist that power. And this is very well known to those who practise magic, for they always take very great care, in all countries but especially in India, never to try out any of their formulas against yogis and saints, because they know that these formulas which they send out with their little mechanical, very superficial power, will go and strike, like a ball on a wall, the true power that protects one who leads a spiritual life, and quite naturally their formula will rebound and fall back on them.

The yogi or saint doesn’t need to do anything, he doesn’t even have to want to protect himself: it is something automatic.

He is in a state of consciousness and inner power which automatically protects him from everything that is inferior. Naturally, he can also use his power deliberately to protect others. This rebounding of the bad formation from his atmosphere automatically protects him, but if this bad formation is made against someone he is protecting or simply someone who asks for his help, then he can, by a movement of his own atmosphere, his own aura, surround the person who is exposed to the evil magic spells, and the rebounding process acts in the same way and causes the bad formation to fall back quite naturally on the one who made it. But in this case the conscious will of the yogi or saint or sage is needed. He has to be informed about what has happened and he must decide to intervene.

That is the difference between true knowledge and magic.

10 September 1958

***

Sweet Mother, I have heard that the magicians who use occult powers for their work suffer a great deal after their death. Is it true?

What sort of magicians are you speaking about? Any kind? Those who have occult powers and use them for their personal interest? You mean these?

Yes.

I don’t know whether they suffer after their death or lose their consciousness, but in any case, obviously they are not in any state of peace or happiness, that’s absolutely certain. For it is a kind of absolute rule from the spiritual point of view: it is by an inner discipline and by consecration to the Divine that the powers come to you. But if with your aspiration, your discipline and consecration, an ambition is mixed up, that is, an intention to obtain powers, then if they come to you it is almost like a curse. Usually they don’t come to you, but something vital which tries to imitate them comes to you with adverse influences which put you entirely under the domination of beings who give you powers simply with the intention of making use of you, using you to do all the work they have the intention of doing, and to create all the disorder they want to create. And when they find that you have served them enough and are no longer good for anything, they just destroy you. They may not be able to destroy you physically because they don’t always have the power to do it, but they destroy you mentally, vitally and in your consciousness, and after that you are good for nothing, even before dying. And after death, as you are entirely under their influence, the first thing they do is to swallow you up, because this is their way of making use of people — to swallow them. So it cannot be a very pleasant experience. It is a very, very, very dangerous game.

But everywhere, in all the teachings, in all the disciplines, in all ages, the same thing has been repeated: that one must never intermingle ambition and personal interest with the sadhana, otherwise he is inviting trouble. So it is not only a particular case, it is all the instances of this kind which have fatal consequences.

Sweet Mother, are there any magicians who do not work magic for their personal interest?

You mean magical rites? Because, you see, you must not mix up magic with occultism.

Occultism is a science and it is the knowledge of invisible forces and the capacity to handle them, as one has the capacity of handling material forces if one has studied them scientifically.

Magic: these are different kinds of processes which were fixed probably by people who had a certain knowledge, and still more a certain power of vital formation. These things can be learnt without having any special capacity, that is, someone who has no inner power can learn this as he learns chemistry, for example, or mathematics. It is one of the things which are learnt like that, it is not a thing one acquires. So it doesn’t itself carry any special virtues except the same kind of qualities as those one learns through chemical manipulations. You may reproduce these manipulations, but if you are an intelligent and capable being, you can by the help of these manipulations obtain an interesting and useful result, and in any case, be sheltered from all danger; whereas if you are an idiot, misfortunes may come to you. It is something similar.

With the help of magical formulas one may produce a certain result, but this result is necessarily limited and has no particular interest for those who, through their inner development, spontaneously receive powers of which they have a higher knowledge, not a mechanical one. It is not for someone who is truly a yogi; it has no interest except that of curiosity. It is interesting only for people who are precisely not yogis and who want to have certain powers which, in fact, they have in a very limited way — it is always limited.

What is special about it is that it has a direct action upon matter; while usually, apart from some rare exceptions, with people who have spiritual powers, yogic powers, it acts through the intermediary of the mental forces usually — either spiritual or mental forces — sometimes of the vital forces (more rarely), but not directly upon matter, except naturally with those who have done yoga in matter, but these are exceptional cases of which one doesn’t speak. These things put into motion certain small entities which are usually the result of the decomposition of human beings and yet have a sufficient contact with the material world to be able to act there. But anyhow, if the action is of a lower order, the power is of a lower order, and it is something almost repugnant for one who is truly in relation with the higher forces.

To act in order to accomplish a work with the spontaneous powers of spiritual realisation, that is well understood. But one may say that everybody does that, because just the fact of thinking means that you are acting invisibly; and according to the power of your thought your action is more or less wide-spread. But to use small magical formulas to obtain a result is something that has no true relation with the spiritual life. From the spiritual point of view it appears even surprising that these things can always prove effective, because for each case the need is different; and how putting together certain words and making certain signs can always have an effect seems surprising.

When one wants to act spiritually and for some reason or other it is necessary, for example, to formulate words, the words come spontaneously and are exactly the words needed for the particular occasion. But things written beforehand which one repeats mechanically most of the time, without even knowing what one is saying and why one is saying it — it is difficult to see how this can always work. There is bound to be a great imprecision in the action. And one thing is certain, that this same formula cannot have exactly the same effect, and that one factor is indispensable for it to take effect: fear. The first thing is a kind of fear, a fright created in the person against whom the magic is done; for if he has no fear I am quite sure that it cannot have any effect or has so ridiculously small an effect that it’s not worth speaking about it.

What opens the door to the action of these forces is fear, a kind of apprehension, the feeling that something is going to happen; and it is these vibrations of fear which put out certain forces from you, forces which give these entities the power to act.

Sweet Mother, there are people who do hypnotism. Then, when they always practise it on the same person, does that person fall ill after a while?

Not necessarily ill. It depends on the kind of hypnotism and hypnotiser. Not necessarily ill. One thing is certain, that this person loses his personal will, that the hypnotiser’s will takes the place of the personal will, otherwise it would not work. But not necessarily ill, terribly dependent! It creates almost a kind of slavery.

3 August 1955


 

The Stone-Throwing Incident

There was a time we were living in the Guest House.[1] Sri Aurobindo lived on the first floor, in the room right at the end which is now the meditation-room of the children’s boarding. I believe there are two rooms side by side, one used to be a bathroom but is now an ordinary room, and a room next to it which was mine — the bathroom and another room. Sri Aurobindo was on one side.

How many of us were there in that house?… Amrita was there (turning to the disciple), weren’t you, Amrita, do you remember that day? (Laughter) We had a cook called Vatel. This cook was rather bad-tempered and didn’t like being reproved about his work. Moreover, he was in contact with some Musulmans who had, it seems, magical powers — they had a book of magic and the ability to practise magic. One day, this cook had done something very bad and had been scolded — I don’t know if any of you knew Datta, it was Datta who had scolded him — and he was furious. He had threatened us, saying, “You will see, you will be compelled to leave this house.” We had taken no notice of it.

Two or three days later, I think, someone came and told me that stones had fallen in the courtyard — a few stones, three or four: bits of brick. We wondered who was throwing stones from the next house. We did exactly what we forbid children to do: we went round on the walls and roofs to see if we could find someone or the stones or something — we found nothing.

That happened, I believe, between four and five in the afternoon. As the day declined, the number of stones increased. The next day, there were still more. They started striking specially the door of the kitchen and one of them struck Datta’s arm as she was going across the courtyard. The number increased very much. The interest was growing. And as the interest grew, it produced a kind of effect of multiplication! And the stones began falling in several directions at the same time, in places where there were neither doors nor windows; there was a staircase, but it had no opening in those days: there was only a small bull’s-eye. And the stones were falling on the staircase this way (vertical gesture); if they had come through the bull’s-eye, they would have come like this (slantwise movement), but they were falling straight down. So, I think everyone began to become truly interested. I must tell you that this Vatel had informed us that he was ill and for the last two days — since the stones had started falling — he hadn’t come. But he had left with us his under-cook, a young boy of about thirteen or fourteen, quite fat, somewhat lifeless and a little quiet, perhaps a little stupid. And we noticed that when this boy moved around, wherever he went the stones increased. The young men who were there[2] —Amrita among them — shut the boy up in a room, with all the doors and windows closed.[…] And there was the boy sitting there inside and the stones began falling, with all the doors and windows closed! And more and more fell, and finally the boy was wounded in the leg. Then they started feeling the thing was going too far.

I was with Sri Aurobindo: quietly we were working, meditating together. The boys cast a furtive glance to see what was going on and began warning us, for it was perhaps time to tell us that the thing was taking pretty serious proportions. I understood immediately what the matter was.

I must tell you that we had made an attempt earlier to exhaust all possibilities of an ordinary, physical explanation. We had called in the police, informed them that there was somebody throwing stones at us, and they wanted very much to come and see what was happening. So a policeman — who was a fine fellow — immediately told us, “Oh! you have Vatel as your cook. Yes, yes, we know what it is!” He had a loaded pistol and stood waiting there in the courtyard — not a stone! I was on the terrace with Sri Aurobindo; I said to Sri Aurobindo, “That’s a bit too bad, we call the police and just then the stones stop falling! But that is very annoying, in this way he will think we haven’t told the truth, for no stones are falling.” Instantaneously the stones began falling again. (Laughter)

You should note that the stones were falling quite a long way off from the terrace and not one of them came anywhere near us.[3]

So the policeman said, “It’s not worthwhile, my staying here, I know what it is, it is Vatel who has done this against you, I am going.”

It was after this that we made the experiment of shutting up the boy, and the stones began to fall in the closed room and I was informed that the boy had been wounded. Then I said, “All right, send the boy out of the house immediately. Send him to another house, anywhere, and let him be looked after, but don’t keep him here, and then, that’s all. Keep quiet and don’t be afraid.” I was in the room with Sri Aurobindo and I thought, “We’ll see what it is.” I went into meditation and gave a little call. I said, “Let us see, who is throwing stones at us now? You must come and tell us who is throwing stones.”… I saw three little entities of the vital, those small entities which have no strength and just enough consciousness confined to one action — it is nothing at all; but these entities are at the service of people who practise magic. When people practise magic, they order them to come and they are compelled to obey. There are signs, there are words. So, they came, they were frightened — they were terribly frightened! I said, “But why do you fling stones like that? What does it mean, this bad joke?” They replied, “We are compelled, we are compelled… (Laughter) It is not our fault, we have been ordered to do it, it is not our fault.”

I really felt so much like laughing but still I kept a serious face and told them, “Well, you must stop this, you understand!” Then they told me, “Don’t you want to keep us? We shall do all that you ask.” “Ah!” I thought, “let us see, this is perhaps going to be interesting.” I said to them, “But what can you do?” — “We know how to throw stones.” (Laughter) — “That doesn’t interest me at all, I don’t want to throw stones at anyone… but could you perchance bring me flowers? Can you bring me some roses?” Then they looked at one another in great dismay and answered, “No, we are not made for that, we don’t know how to do it.” I said, “I don’t need you, go away, and take care specially never to come back, for otherwise it will be disastrous!” They ran away and never came back.

There was one thing I had noticed: it was only at the level of the roof that the stones were seen — from the roof downwards, we saw the stones; just till the roof, above it there were no stones. This meant that it was like an automatic formation. In the air nothing could be seen: they materialised in the atmosphere of the house and fell.

And to complete the movement, the next morning — all this happened in the evening — the next morning I came down to pay a visit to the kitchen — there were pillars in the kitchen — and upon one of the pillars I found some signs with numbers as though made with a bit of charcoal, very roughly drawn — I don’t remember the signs now — and also words in Tamil. Then I rubbed out everything carefully and made an invocation, and so it was finished, the comedy was over.

However, not quite. Vatel’s daughter was the ayah in the house, the maid-servant. She came early in the afternoon in a state of intense fright saying, “My father is in the hospital, he is dying; this morning something happened to him; suddenly he felt very ill and he is dying, he has been taken to the hospital, I am terribly frightened.” I knew what it was. I went to Sri Aurobindo and said to him, “You know, Vatel is in the hospital, he is dying.” Then Sri Aurobindo looked at me, he smiled: “Oh, just for a few stones!” (Laughter)

That very evening Vatel was cured. But he never started anything again.

How could the stones be seen?

That’s what is remarkable. There are beings that have the power of dematerialising and rematerialising objects. These were quite ordinary pieces of bricks, but these pieces materialised only in the field where the magic acted. The magic was practised for this house, especially for its courtyard, and the action of vital forces worked only there. That was why when I sent away the boy and he went to another house, not a single stone hit him any more. The magical formation was made specially for this house, and the stones materialised in the courtyard. And as it was something specially directed against Datta, she was hit on her arm.

There was yet something else…. Ah, yes! We came to know later to which magician Vatel had gone. He had gone to a magician who, it seems, is very well known here and he had said that he wanted definitely to make us leave that house — I don’t know why. He was furious. And so he asked the magician to make stones fall there. The magician told him, “But that’s the house Sri Aurobindo lives in!” He said, “Yes.” — “Ah! no, I am not going to meddle in this business; you manage it, I am not getting involved.” Then Vatel insisted very much; he even promised him a greater reward, a little more money. The magician said, “Well, look here; we are going to make a rule: in a circle of twenty-five metres around Sri Aurobindo” — I think he said twenty or twenty-five metres — “the stones will not fall. Always there will have to be twenty-five metres’ distance between the stones and Sri Aurobindo.” And he arranged his order of magic in this way. And that was why never did a single stone come anywhere near us, never. They fell at the other end of the courtyard.

They know how to do all that, it is written in their books. These are words and ceremonies having a certain power. Naturally, those who do that must have a vital force. A vital force is necessary — a little mental force also, not much, even very little — but quite a strong vital power to control these little entities, govern them. And these people rule them precisely through fear, for they have the power to dissolve them, so these entities fear this very much. But upon all these formations, all these entities, it is enough to put simply one drop of the true, pure light, the pure white light — the true, pure light which is the supreme light of construction — you put one drop upon them: they dissolve as though there had been nothing at all there. And yet this is not a force of destruction; it is a force of construction but it is so alien to their nature that they disappear. It is this they feared, for I had called them by showing them this white light; I had told them, “Look, here is this! Come.” But their offer was touching: “Oh! we shall do everything you want.” I said, “Good, what can you do?” — “Throw stones!”

10 March 1954


 

Twelve Senses

What are the twelve senses?[4]

We are granted five, aren’t we? In any case, there is one other which, precisely, has a relation with consciousness. I don’t know if you have ever been told this, but a person who is blind, for instance, who does not see, can become aware of an object at some distance through a kind of perception which is not touch for he does not feel it, which is not vision for he does not see, but which is a contact — something that enables him to make a contact without hearing, seeing or touching. This is one of the most developed senses apart from those we habitually use. There is another sense, a sort of sense of proximity: when one comes close to a thing, one feels it as if one had contacted it. Another sense, which is also physical, puts you in touch with events at a great distance; it is a physical sense for it belongs to the physical world, it is not purely mental: there is a sensation. Some people have a sort of sensation of contact with what is happening at a very great distance. You must not forget that in the physical consciousness there are several levels; there is a physical vital and a physical mind which are not solely corporeal. Foresight on the material plane is also one of the physical senses…. We have, then, something that sees at a short distance, something that sees at a long distance and something that sees ahead; this already makes three. These are a sort of improvement of the senses we have; as for instance, hearing at a great distance — there are people who can hear noises at a great distance, who can smell at a great distance. It is a kind of perfecting of these senses.

22 March 1951


 

Indications from Books

Once or twice, as a game, you took one of your books or Sri Aurobndo’s and opened a page at random, and read out a sentence. Can these sentences give one a sign or an indication? What should we do to get a true answer?

Everybody can do it. It is done in this way: you concentrate. Now, it depends on what you want. If you have an inner problem and want the solution, you concentrate on this problem; if you want to know the condition you are in, which you are not aware of — if you want to get some light on the state you are in, you just come forward with simplicity and ask for the light. Or else, quite simply, if you are curious to know what the invisible knowledge has to tell you, you remain silent and still for a moment and then open the book. I always used to recommend taking a paper-knife, because it is thinner; while you are concentrated you insert it in the book and with the tip indicate something. Then, if you know how to concentrate, that is to say, if you really do it with an aspiration to have an answer, it always comes.

For, in books of this kind (Mother shows The Synthesis of Yoga), books of revelation, there is always an accumulation of forces — at least of higher mental forces, and most often of spiritual forces of the highest knowledge. Every book, on account of the words it contains, is like a small accumulator of these forces. People don’t know this, for they don’t know how to make use of it, but it is so. In the same way, in every picture, photograph, there is an accumulation, a small accumulation representative of the force of the person whose picture it is, of his nature and, if he has powers, of his powers. Now, you, when you are sincere and have an aspiration, you emanate a certain vibration, the vibration of your aspiration which goes and meets the corresponding force in the book, and it is a higher consciousness which gives you the answer.

Everything is contained potentially. Each element of a whole potentially contains what is in the whole. It is a little difficult to explain, but you will understand with an example: when people want to practise magic, if they have a bit of nail or hair, it is enough for them, because within this, potentially, there is all that is in the being itself. And in a book there is potentially — not expressed, not manifest — the knowledge which is in the person who wrote the book. Thus, Sri Aurobindo represented a totality of comprehension and knowledge and power; and every one of his books is at once a symbol and a representation. Every one of his books contains symbolically, potentially, what is in him. Therefore, if you concentrate on the book, you can, through the book, go back to the source. And even, by passing through the book, you will be able to receive much more than what is just in the book.

There is always a way of reading and understanding what one reads, which gives an answer to what you want. It is not just a chance or an amusement, nor is it a kind of diversion. You may do it just “like that”, and then nothing at all happens to you, you have no reply and it is not interesting. But if you do it seriously, if seriously your aspiration tries to concentrate on this instrument — it is like a battery, isn’t it, which contains energies — if it tries to come into contact with the energy which is there and insists on having the answer to what it wants to know, well, naturally, the energy which is there — the union of the two forces, the force given out by you and that accumulated in the book — will guide your hand and your paper-knife or whatever you have; it will guide you exactly to the thing that expresses what you ought to know…. Obviously, if one does it without sincerity or conviction, nothing at all happens. If it is done sincerely, one gets an answer.

Certain books are like this, more powerfully charged than others; there are others where the result is less clear. But generally, books containing aphorisms and short sentences — not very long philosophical explanations, but rather things in a condensed and precise form — it is with these that one succeeds best.

Naturally, the value of the answer depends on the value of the spiritual force contained in the book. If you take a novel, it will tell you nothing at all but stupidities. But if you take a book containing a condensation of forces — of knowledge or spiritual force or teaching power — you will receive your answer.

6 June 1956


 

A Flu Epidemic in Japan

I was in Japan. It was at the beginning of January 1919. Anyway, it was the time when a terrible flu raged there in the whole of Japan, which killed hundreds of thousands of people.[5] It was one of those epidemics the like of which is rarely seen. In Tokyo, every day there were hundreds and hundreds of new cases. The disease appeared to take this turn: it lasted three days and on the third day the patient died. And people died in such large numbers that they could not even be cremated, you understand, it was impossible, there were too many of them. Or otherwise, if one did not die on the third day, at the end of seven days one was altogether cured; a little exhausted but all the same completely cured. There was a panic in the town, for epidemics are very rare in Japan. They are a very clean people, very careful and with a tine morale. Illnesses are very rare. But still this came, it came as a catastrophe. There was a terrible fear. For example, people were seen walking about in the streets with a mask on the nose, a mask to purify the air they were breathing, so that it might not be full of the microbes of the illness. It was a common fear….

Now, it so happened I was living with someone who never ceased troubling me: “But what is this disease? What is there behind this disease?” What I was doing, you know, was simply to cover myself with my force, my protection so as not to catch it and I did not think of it any more and continued doing my work. Nothing happened and I was not thinking of it. But constantly I heard: “What is this? Oh, I would like to know what is there behind this illness. But could you not tell me what this illness is, why it is there? …” etc. One day I was called to the other end of the town by a young woman whom I knew and who wished to introduce me to some friends and show me certain things: I do not remember now what exactly was the matter, but anyway I had to cross the whole town in a tram-car. And I was in the tram and seeing these people with masks on their noses, and then there was in the atmosphere this constant fear, and so there came a suggestion to me; I began to ask myself: “Truly, what is this illness? What is there behind this illness? What are the forces that are in this illness?…” I came to the house, I passed an hour there and I returned. And I returned with a terrible fever. I had caught it. It came to you thus, without preparation, instantaneously. Illnesses, generally illnesses from germs and microbes take a few days in the system: they come, there is a little battle inside; you win or you lose, if you lose you catch the illness, it is not complicated. But there, you just receive a letter, open the envelope, hop! puff! The next minute you have the fever. Well, that evening I had a terrible fever.

The doctor was called (it was not I who called him), the doctor was called and he told me: “I must absolutely give you this medicine.” It was one of the best medicines for the fever, he had just a little (all their stocks were exhausted, everyone was taking it); he said: “I have still a few packets, I shall give you some.” — “I beg of you, do not give it to me, I won’t take it. Keep it for someone who has faith in it and will take it.” He was quite disgusted: “It was no use my coming here.” So I said: “Perhaps it was no use!” And I remained in my bed, with my fever, a violent fever. All the while I was asking myself: “What is this illness? Why is it there? What is there behind it?… ” At the end of the second day, as I was lying all alone, I saw clearly a being, with a part of the head cut off, in a military uniform (or the remains of a military uniform) approaching me and suddenly flinging himself upon my chest, with that half a head to suck my force. I took a good look, then realised that I was about to die. He was drawing all my life out (for I must tell you that people were dying of pneumonia in three days). I was completely nailed to the bed, without movement, in a deep trance. I could no longer stir and he was pulling. I thought: now it is the end. Then I called on my occult power, I gave a big fight and I succeeded in turning him back so that he could not stay there any longer. And I woke up.

But I had seen. And I had learnt, I had understood that the illness originated from beings who had been thrown out of their bodies. I had seen this during the First Great War, towards its end, when people used to live in trenches and were killed by bombardment. They were in perfect health, altogether healthy and in a second they were thrown out of their bodies, not conscious that they were dead. They did not know they hadn’t a body any more and they tried to find in others the life they could not find in themselves. That is, they were turned into so many countless vampires. And they vampirised upon men. And then over and above that, there was a decomposition of the vital forces of people who fell ill and died. One lived in a kind of sticky and thick cloud made up of all that. And so those who took in this cloud fell ill and usually got cured, but those who were attacked by a being of that kind invariably died, they could not resist. I know how much knowledge and force were necessary for me to resist. It was irresistible. That is, if they were attacked by a being who was a centre of this whirl of bad forces, they died. And there must have been many of these, a very great number. I saw all that and I understood.

22 July 1953

  1. Sri Aurobindo lived in the building known as the Guest House between 1913 and September 1922. The incident related by Mother here occurred in December 1921.[]
  2. Sri Aurobindo’s early disciples.[]
  3. Near Sri Aurobindo and the Mother.[]
  4. In a previous conversation the Mother said that a fully developed physical being has not five but twelve senses.[]
  5. In 1919-20, at the end of the First World War, there was a worldwide epidemic of “Spanish flu”. This epidemic alone took more lives than the entire war.[]