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At the Feet of The Mother

19.1 The Supramental (2/2)


I think that [the manifestation of the supramental] will happen the moment there is a sufficiently large number of consciousnesses which feel absolutely that it cannot be otherwise. Now, most people, the immense majority among you have to make an effort to imagine what it will be, and at best, speculate upon it and perhaps hope that this transformation will make things more pleasing, more pleasant — something like that. But your consciousness is so attached to what is, that it even finds it difficult to imagine that things can be otherwise. And until what must be becomes for a sufficiently big group of consciousnesses an inevitable necessity, and all that has been and all that still is at present appears like an absurdity which cannot last… it is at that moment that this [manifestation] can take place, not before.

There remains a problem, namely, whether it is something which can take place and will take place individually before occurring collectively. It is probable. But no individual realisation can be complete nor even approach this perfection if it is not in harmony with at least a group of consciousnesses representative of a new world. In spite of everything there is so great an interdependence of the individual and the collectivity, that the individual realisation, despite all, is limited, impoverished by the irresponsive atmosphere — if I may say so — of what surrounds it. And it is certain that the entire terrestrial life has to follow a certain curve of progress, so that a new world and a new consciousness can manifest. And that is why I said at the beginning that it depends at least partially on you.

Have you ever tried to picture what this new consciousness could be and what a new race could be like, and finally what a new world could be like?

By analogy, it is quite obvious that the arrival of man upon earth has changed the earth-condition. I cannot say that from a certain point of view this was for the greatest good of all, because there are many who have suffered terribly from it, and here it is obvious that the complications the human being has brought into life have not always been very favourable either for him or for others. But from a certain point of view this has brought about a considerable progress, even in the lower species: man meddled with the life of animals, he meddled with the life of plants, he meddled with the life of metals, of minerals; as I said, it was not always for the greatest joy of those he dealt with, but still it certainly changed their conditions of life considerably. Well, in the same way, it is probable that the supramental being, whatever it might be, will considerably change the life of the earth. In our heart and our thought we hope that all the evils the earth suffers from will be at least ameliorated if not cured, and that the general conditions will be more harmonious, and in any case more tolerable. This may happen, because it was the very nature of the mental consciousness which incarnated in man, who acted for his own satisfaction, with his own development in view, and without much consideration for the consequences of his actions. Perhaps the Supermind will act more harmoniously. In any case we hope so. That is how we conceive of it.

But I am asking you, in turn, a question: have you thought of it? Have you thought of what it could be?[…]

It is certain that for a very long time, perhaps from the very beginning (not the beginning from the evolutionary standpoint, because there were periods of intermediate beings who were much nearer the animal than the true man), when this human form was developed enough and ready to receive something from above, when the first beings of the higher worlds incarnated in human forms, from that time there were always individuals who carried in themselves this need for eternity and the absolute. But it was something individual. And it is only gradually and very progressively, through consecutive periods of light and darkness, that in the whole of humanity something has awakened to the need of a higher good.

It is quite obvious that now, through all the swirlings and all the stupidities, there is an awakening need, almost a kind of sensation of what this [the supramental manifestation] could and should be — which means that the time is near. For a very long time it has been said, “It will be, it will be”, and it was promised… thousands and thousands of years ago they had already begun to promise that there would be a new consciousness, a new world, something divine which would manifest upon earth, but it was said, “It will be, it will be”, like that; they spoke of ages, eons, thousands and millions of years. They did not have this sensation which we now have, that it must come, that it is very close. Of course human life is very short and there is a tendency to wish to shorten the distances so that they may be in proportion to the dimensions; but in spite of all, there will come a moment when it happens… there will be a time when it happens, there will be a time when the movement swings over into a new reality… There was a time when the mental being could manifest upon earth. The starting point might have been poor, very incomplete, very partial, but all the same there was a starting point. Why can’t it be now?… That’s all.

Perhaps if those who from the beginning have proclaimed that it would be, those very people say, “It is going to be…”, after all, perhaps they are the best informed. I am considering how from the beginning of the earth’s history (we shall not go farther back to the antecedents, you know, for we have already enough to do with the earth), from the beginning of the earth’s history, in one form or another, under one name or another, Sri Aurobindo has always presided over the great terrestrial transformations; and so when he tells you, “Well, this is the right time”, perhaps he knows. That’s all that I can say.

So, if it is the right time, this is how the problem is put: there are people who are ready or will become ready, and these precisely will be the first to start on the new path. There are others who, perhaps, will become aware of it too late, who will have missed the opportunity; I think there will be many of this kind. But in any case, my point of view is this: even if there should be only half a chance, it would be worth the trouble of trying. For after all… I don’t know… I told you just now, there is a moment when life such as it is, the human consciousness such as it is, seems something absolutely impossible to bear, it creates a kind of disgust, repugnance: one says, “No, it is not that, it is not that; it can’t be that, it can’t continue.” Well, when one comes to this, there is only to throw in one’s all — all one’s effort, all one’s strength, all one’s life, all one’s being — into this chance, if you like, or this exceptional opportunity that is given to cross over to the other side. What a relief to set foot on the new path, that which will lead you elsewhere! This is worth the trouble of casting behind much luggage, of getting rid of many things in order to be able to take that leap. That’s how I see the problem.

In fact it is the sublimest of adventures, and if one has in him in the slightest the true spirit of adventure, it is worth risking all for all. But those who are afraid, who wonder, “Am I not going to let go the substance for the shadow?” according to the most banal proverb one can imagine, those who tell themselves, “Bah! after all it is better to profit by what one has than to risk losing everything, we don’t know what is going to happen tomorrow, let us take precautions”… unfortunately this is very widespread, extremely widespread… well, about those who are in this state of mind, I can assure you of one thing: that even when the thing occurs before their very nose, they will not perceive it. They will say, “It is good, in this way I won’t regret anything.” It is possible. But perhaps later they will; this we do not know.

In any case what I call being sincere is this: if one thinks that this new realisation is the only thing which is truly worth being lived; if what is, is intolerable — not only for oneself, perhaps not so much for oneself… but still, if one is not absolutely selfish and mean, one feels that, truly, it has lasted long enough, that one has had enough of it, that it must change — well, when one feels like that, one takes everything, all that one is, all that one can, all that one has, and one throws oneself into it completely without ever looking behind, and come what may! I indeed feel that it would be preferable even to plunge into an abyss in this way than to be on the shore, trembling and wondering, “What will happen to me tomorrow if I take this rather rash step?” There we are.[…]

In fact, the only thing which is very important for the moment is the change of consciousness. And don’t think that this is so easy. If you observe yourself attentively, you will perceive that you think, feel, experience and construct like a human animal, that is, like an infrarational being who is three-fourths subconscious, through almost the whole of your day. It is possible that at certain moments you escape from this; but you still need an effort to escape from it. It may happen spontaneously, as by grace, at certain moments; but most of the time you have to make an effort to be able to catch something which is not purely this.[…]

Mother, the appearance of mental man was gradual, wasn’t it, from the animal to man?

That… There was all the same a time when it became a man, isn’t that so? I told you that, from the standpoint of evolution it seems like that. I indeed am not very well up in all this, you see, I can’t tell you how it happened, at least not what science thinks it knows about what happened. I can tell you only what I know.

Well, there was a time when what we call the human form, that is, with human capacities, was ready enough for a being with mental consciousness, entirely conscious, to be able to incarnate in it — and this indeed was truly the first man. Now, historically at what time this happened I can’t tell you; but it was a very long time ago. Sometime ago I came across some numbers, which seemed to me to be absolutely reasonable and accurate — but that was extremely long ago. And for a very long time it was like… a kind of vast and quiet state, as when the sea has reached high-tide and spreads out and is calm. It remained calm like that for a very, very, very, very long time; and it was only after very long that what we call human activity and human civilisation began to take place, and for this, even from the beginning of this till today… we have figures, haven’t we, approximately…? (turning to Pavitra) Pavitra, do you know them?

(Pavitra) I don’t remember them now.

There are figures, but they are quite enormous. And this is only the period that can be called historic — though it isn’t so, ordinarily reckoning — but still, they have discovered signs, documents, indications, something which can give you an idea of the time. Well, all this happened only very long after the first mental consciousness incarnated in a human form, which had become sufficiently human, you see, to become a man; and probably before this form was produced there must have been numerous trials of Nature which spread out, perhaps over thousands and thousands and millions of years. I don’t know. But there was a time, as I said, when this mental consciousness was able to come and take possession of a form. After this, as I also told you, for very, very long… in order that this form could adapt itself and perfect itself sufficiently to express this consciousness completely, a very, very, very long time was necessary — that is understood. Well, it is more than probable (not more than probable, certain), that it will happen again in the same way.

There will come a time when a human consciousness is in the required state for a supramental consciousness to be able to enter this human consciousness and manifest.

But it is possible that before this becomes a new race like the human race, it may take very, very long. And it will be done progressively. But as I say, there is one thing: when it happens, it will happen. It does not happen, does not stretch out like a rubber band, you see; there is a time when it happens, when the descent takes place, the fusion occurs, the identification comes about. It can be done in a flash. There is a moment when it occurs. Later it may take very, very, very long; one must not hope that overnight one is going to see supermen springing up here and there. No, it won’t be like that. Only, those who will have done what I have said, those who will have thrown themselves in entirely, risked all for all, those will know it. But they will be the only ones to know; they will know when it takes place.

The others will not be able even to see?

The others? They will not even be aware of it! They will continue their stupid life, without knowing what has happened.

But all the same, they will be able to see this superman before them. What will be the altitude of the superman towards man?

What is the attitude of man towards the animal? No, let us hope that he [the superman] is a little more kind! (Laughter)

But you must not delude yourself. For the supramental consciousness man is truly stupid. Yes, even with all his perfections, all his realisations, all that, even with all his accomplishments, well, he seems terribly stupid. Only, that’s no reason for ill-treating him. But I don’t think that the superman will ill-treat anyone, just because he will have a consciousness which will be able to pass behind appearances. Let us hope that he will be quite kind.

(Pavitra) What will be man’s attitude towards the superman?

Ah! (Laughter) Let us hope that it is not the same attitude as the one which man has towards all his gods, because he has rather ill-treated them. His prophets and his gods, he has put them upon the cross, he has stoned them, has burnt them alive — indeed, man has behaved rather badly with all those who came to preach a new life to him. Let us hope that man becomes a little more reasonable… Now he would put them in prison.

12 October 1955


If there is some manifestation [of a new world], will it be purely spiritual, that is, will only those who do yoga be able to perceive it, or will there be any consequences in the world of facts?

My child, why do you put this in the future?

There have already been, for years, extraordinary, fantastic consequences in the world. But to see this, one must have a little knowledge; otherwise one takes them for quite normal and ordinary things — because one doesn’t even know how they happen.

So perhaps this will be exactly the same thing; there are likely to be tremendous changes, fantastic actions, and, well, people will say, “But this — naturally, it is like that”, because they don’t know how it comes about.

An action in the world? — It is constant. It is something which spreads and acts everywhere, gives out everywhere new impulsions, new orientations, new ideas, new acts of will — everywhere. But still, as one does not see how it happens, one thinks it “quite natural”, as they say.

It is quite natural, but with another naturalness than that of ordinary physical Nature.

Indeed, it is quite logical to say that one must be conscious of the Spirit to be able to perceive the work of the Spirit. If you are not conscious of the Spirit, how will you be able to see it at work? Because the result of what the Spirit does is necessarily material in the material world; and as it is material, you find it quite natural. What do you know of what Nature does, and what do you know of what the Spirit does? All that Nature does — I am speaking of physical Nature we know very little about it, almost nothing, since we have to constantly learn things which upset all that we thought we knew before. And so, how to distinguish between what is purely the work of Nature and the work of the Spirit through Nature? One should know how to distinguish the one from the other. And how to distinguish them when one’s consciousness is not quite limpid and sure of what the Spirit is? How to recognise It, and how to see Its Work? This seems to me very simple logic.

The world will go on. Things will happen. And perhaps there will be a handful of men who will know how they were done. That’s all.

And if today one were suddenly precipitated, without any transition, into the world as it was, let us say, two or three thousand years ago; oh ! even less than that perhaps — one or two thousand years ago it would be such a suffocating contrast that probably very few people would be able to bear it. But as this came about “like that”, with the amiable slowness of Nature, with all her fantasies, one finds it quite natural and doesn’t even notice it.

It is not an image, it is not just fine words when it is said that if one enters the true consciousness, if one changes one’s consciousness, well, the world itself changes for you. And it is not only an appearance or an impression: one sees differently than one does in the ordinary consciousness; relations are different, causes are different, effects are different. And instead of seeing only something which is not transparent — one cannot see what’s behind, it is a surface, a crust; it is only this one sees and one can’t even see what moves it, what makes it exist — everything is turned inside out, and it is that which appears artificial and unreal, and almost inexistent. And so, when one sees things in this way, normally, you know, without straining oneself, without having to practise meditation and concentration and make strenuous efforts to see things like this, when it is one’s normal, natural vision, then one understands things in a completely different way — naturally, the world is different!

4 January 1956


“The supramental world has to he formed or created in us by the Divine Will as the result of a constant expansion and self-perfecting.” (Sri Aurobindo)

That is to say, to hope to receive, use and form in oneself a supramental being, and consequently a supramental world, there must first of all be an expansion of consciousness and a constant personal progress: not to have sudden flights, a little aspiration, a little effort, and then fall back into somnolence. This must be the constant idea of the being, the constant will of the being, the constant effort of the being, the constant preoccupation of the being.

If for five minutes in the day you happen to remember that there is something in the universe like the supramental Force, and that, after all, “it would be nice if it manifested in me”, and then all the rest of the time you are thinking of something else and are busy with other things, there is not much chance that it would come and do any serious work in you. Sri Aurobindo says this quite clearly and precisely. He does not tell you that you will do it, he says it is the Divine Will. So don’t come and say, “Ah! I can’t.” No one is asking you to do it. But there must be enough aspiration and adhesion in the being to make the expansion of the being, the expansion of consciousness possible. For. to tell the truth, everybody is small, small, small, so small that there is not enough room to put any supramental in! It is so small that it is already quite filled up with all the ordinary little human movements. There must be a great widening to make room for the movements of the Supermind.

And then there must also be an aspiration for progress: not to be satisfied with what one is, how one is, what one does, what one knows or thinks one knows; but to have a constant aspiration for something more, something better, for a greater light, a vaster consciousness, a truer truth and a more universal goodness. And over and above all this, a goodwill which never fails.

That can’t be done in a few days.[…]

However, there is a very great difference, always, between a kind of mental curiosity which plays with words and ideas, and a true aspiration of the being which means that truly, really, it is that which counts, essentially, and nothing else — that aspiration, that inner will because of which nothing has any value except that, that realisation; nothing counts except that; there is no other reason for existence, for living, than that.

And yet it is this that’s needed if one wants the Supramental to become visible to the naked eye.

And mark that I am not speaking of a physical transformation, for this everyone knows: you don’t expect to become luminous and plastic overnight, to lose your weight, be able to displace yourself freely, appear in a dozen places at the same time and what not…. No, I believe you are reasonable enough not to expect this to happen right away. It will take some time.

But still, simply, the working of the consciousness, simply a certain self-mastery, a control over one’s body, a direct knowledge of things, a capacity of identification and a clear vision — instead of that hazy and vague sight which sees only the mere appearances that are so deceptive, so unreal, so fossilised — a more direct perception, an inner perception, this ought to be able to come and come quickly if one has prepared oneself.

Simply to have that feeling that the air one breathes is more living, the strength one has more lasting. And instead of always groping like a blind man to know what should be done, to have a clear, precise, inner intimation: it is this — not that: this.

These are things one can acquire immediately if one is ready.

27 June 1956


Will it take long for the Supermind which is involved in material Nature to emerge into the outer consciousness and bring visible results?

That depends on the state of consciousness from which one answers, for… For the human consciousness, obviously, I think it will take quite a long time. For another consciousness it will be relatively very fast, and for yet another consciousness, it is already accomplished. It is an accomplished fact. But in order to become aware of this, one must be able to enter into another state of consciousness than the ordinary physical consciousness.

Sri Aurobindo has spoken — I believe I have read it to you, I think it’s in The Synthesis of Yoga — of the true mind, the true vital and the true physical or subtle physical, and he has said that they coexist with the ordinary mind, vital and physical, and that in certain conditions one may enter into contact with them, and then one becomes aware of the difference between what really is and the appearances of things.

Well, for a developed consciousness, the Supermind is already realised somewhere in a domain of the subtle physical, it already exists there visible, concrete, and expresses itself in forms and activities. And when one is in tune with this domain, when one lives there, one has a very strong feeling that this world would only have to be condensed, so to say, for it to become visible to all. What would then be interesting would be to develop this inner perception which would put you into contact with the supramental truth which is already manifested, and is veiled for you only for want of appropriate organs to enter into relation with it.

It is possible that those who are conscious of their dreams may have dreams of a new kind which put them into contact with that world, for it is accessible to the subtle physical of all those who have the corresponding organs in themselves. And there is necessarily a subtle influence of this physical on outer matter, if one is ready to receive impressions from it and admit them into one’s consciousness.

5 September 1956

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