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At the Feet of The Mother

2.1 The Unfolding of the Universe

In the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya.[…] But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya […] but it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.

And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely, more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it’s because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It’s because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.

Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding.

15 June 1955


“In the workings of the universe whatever happens is the result of all that has happened before.” (The Mother)
What do you mean by this?

The universe is in perpetual movement and it is the unfolding of the supreme Consciousness. So all that happens is conditioned by all that preceded it. The universe continues to be what it is because of what it has been, and what it has been was the result of what it was before. And what it will be… will be the consequence of what it is!

Is the unfolding of the universe continuous or does it stop somewhere? What is it that gives us the impression of a beginning, of a decision to begin?

Where does the decision to begin come from?… (laughing) From the Supreme probably, I do not know! It may be that one day He decided to have a universe of the type we have and He began to objectify himself in order to have a universe.

Each element of this universe is eternal because the universe is the Eternal. Now, in the Eternal it is difficult to speak of a “beginning”. Evidently It has always been and It will always be. Only, take for example (this is an image, remember, do not make me say things I do not say), take a sphere which is full of infinitesimal things in an incalculable number. If you change the relation of all these elements, well, the number is so great, the possibilities of relations so many that you may easily speak of an infinite, although from a philosophical point of view it is not an infinite; yet from a descriptive point of view one may say that it is infinite. Each element is eternal. All the combinations are infinite, but the same combination never repeats itself twice. Thus the universe is eternally new and yet it is eternally the same.

According to tradition it is said…

Yes, yes, but it is not a question of tradition. There are people who speak of Pralaya, I know, but that simply means (excuse me, but one must speak a little lightly, otherwise this becomes insufferable) that one day perhaps the Supreme may feel tired, dissatisfied with the kind of universe He has made and may want to create another! Then, as it is He Himself, He takes everything back into Himself and puts it out again! That is what people call “Pralaya”, but it changes nothing: all the elements of the universe are eternal and eternally will the combinations be different.

According to science, our physical world of three dimensions is not infinite: it is bent back upon itself in a space of more than three dimensions. This closed universe of three dimensions is continually expanding and all the objects of the universe are running away from each other at a speed increasing with their distance. If one goes back into the past, one reaches a time when the universe was almost condensed at one point and that would give the key to the constitution of Matter of which the ninety-two elements have never been explained till now. This “condensed point” or “primitive atom” goes back three or four billion years. This is what the Indian tradition calls “the golden egg”. But before that? Nothing is known. Quite recently an American scientist has put forth the theory that this movement of infinite expansion will not continue, that a contrary movement will set in and all will be gathered back again.

A universal respiration.

If one could travel with a ray of light coming from the sun to the earth, the departure and arrival would be simultaneous, for the traveller’s “proper time” would be stopped.

Light seems to me to be too material for this consciousness of simultaneity.

Evidently when one emerges from form and enters the “frontier” state between form and the Formless, everything is simultaneous, but this is very far from the density of light.

I wonder (it is possible, it is to be seen), but I doubt whether something physical could be capable of giving this simultaneous consciousness of the universe.

Of course, no material object or being can travel at the speed of light, but supposing it to be possible, as the number of light-rays is practically infinite and covers the whole material universe, one would be able to know everything, apprehend everything.

But that would not be a simultaneous integral knowledge of the universe, not even of the earth. For one who remembers the extra-terrestrial light, remembers the movements of the higher light, terrestrial light is slow, as it is dim. But this would already be an expression of something higher…. I don’t know.

Light is a very good symbol, but I do not think it to be a total one.

Is light faster than thought?… You cannot make a concrete experiment with thought. Sound is something very, very slow, but thought is already something quicker than light… perhaps not. Thought gives the sensation of the instantaneous. Do you perceive thought in the physical body, for example? Do you perceive thought apart from a material quality? It remains to be seen, doesn’t it? Let me explain: if you go out of your body, if you go out of the vital world and enter the mental world, all relations are different from what they are for thought when in the body. Compared with the body, thought seems an immediate thing like light, for example, even more than light. But when you have nothing to do with the physical any longer and you enter the mind itself, there are relations which may be rendered by a certain time and certain space which do not exist for the physical consciousness but which exist for the mental consciousness. That then would be, if you like, the explanation of what you were saying, that Time changes; for it is evident that in the universal formation there is an infusion of progressive consciousness which is psychologically translated by a relation with new worlds or new “dimensions”.

For example, it is said that for a certain period the terrestrial world was ruled by “overmental” forces and that this rule is going to be transcended, that the world will be governed by supramental forces; well, each time new forces descend upon earth, a change is produced and a change of consciousness must have a corresponding change of movement. You say that the movement of expansion becomes more and more swift; this means that the world is filled with a consciousness which makes the movements of the world more and more rapid.

This would be altogether the material transcription of the spiritual phenomenon. The earth is being charged more and more with forces coming from ever higher regions (for our consciousness), which means that they come faster and faster, giving more and more the sense of the instantaneous. What has been discovered is a kind of physical symbolism of this phenomenon which would tend to prove scientifically that the universe is in progress.

The other possibility is that it is a matter of a vibratory movement of inhaling and exhaling — this is quite possible; but the phenomenon of concentration would not necessarily mean a retrogression; it is simply a passage from one movement to another.

The stars are receding from one another at a speed that increases with their distance…. What does this imply?

These are images, aren’t they? You can conceive a universe becoming bigger and bigger, but then what is it that will contain this universe? What would there be beyond this universe?… Immediately our small human mind conceives of something quite empty and a universe occupying more and more place in this void, which means that there would be a space in this void, which is an absurdity. In fact, one should say, “It is as though”, because that is not really what happens, it is only a way of expressing it. To catch hold of a notion ever so little accurate, one must pass from the material to the psychological explanation, and even if you arrive at the psychological, you are still very far from the truth, which is neither psychological nor spatial, but something else which evidently finds it difficult to express itself in our terms. It is a well-known experience: each time one goes into a consciousness beyond our consciousness (I cannot say spatial), our terrestrial consciousness (not even positively terrestrial, but rather individual), each time one has an experience which transcends the individual consciousness, that is to say, transcends the consciousness of the part to enter a consciousness of the Whole, when one wants to translate this experience, one finds all words empty of sense, because language has been formed to translate human experience for the human mind. We have all the necessary words, even with many shades and niceties, to express human experience, since language has been made for that, but what language will you use to explain what is outside all language? It is extremely difficult. So you say, “It is like this, it is like that”, and while you are speaking you realise that the experience is being so completely distorted that at times you are understood to mean entirely the opposite.

For this reason science is full of paradoxes.

Yes, and all spiritual books which speak of the experiences of another world are always full of paradoxes. They say, “It is like this, it is like that”, in an attempt to give you a suppleness which will allow you to understand — but even so you do not understand.

The truth is that these experiences can be communicated only in silence.

And yet, it has been said (and it is a true fact) that these worlds, like the supramental world, are going to express themselves physically. Then what is going to happen? Will they find new words? New words must be found for them…. It is difficult, for if new words are found, they have to be explained!

After all, the ancient initiatory systems were good in a way, in the sense that they revealed the Knowledge only to those who had reached a stage where they could receive it directly without the help of words. And I’m afraid it may come to the same thing now — perhaps even one who has this supramental knowledge will never be able to make himself understood by people, unless they themselves become capable of entering into this knowledge. And so the logical result is that people will say, as I have heard it said: “Oh! it is just as in ordinary life.” Precisely because all that is not of the ordinary life completely escapes our perception, it cannot be transmitted by words.

Take a place like this [the Sri Aurobindo Ashram], which is surcharged with certain forces, certain vibrations; these vibrations do not show themselves in visible and tangible things — they can produce changes, but as these changes occur according to a method (as all physical things do), you pass almost logically from one state to another and this logic prevents you from perceiving that there is something here which does not belong to normal life. Well, those who have no other perception than that of the ordinary mind, who see things working out as they habitually do or seem to do in ordinary life, will tell you, “Oh that, that is quite natural.” If they have no other perception than the purely physical perception, if they are not capable of feeling the quality of a vibration (some feel it vaguely, but those who are not even capable of feeling that, who have nothing in them corresponding to that or, if they have something, it is not awakened), they will look at the life here and tell you, “It is like the physical life — you have perhaps some ideas of your own, but there are many who have their own ideas; perhaps you do things in a special way, but there are lots of people who also do things in a special way. After all, it is a life like the one I live.” …

And so, it may very well happen that at a given moment the supramental Force manifests, that it is conscious here, that it acts on Matter, but those who do not consciously participate in its vibration are incapable of perceiving it. People say, “When the supramental force manifests, we shall know it quite well. It will be seen” — not necessarily. They will not feel it any more than those people of little sensitivity who may pass through this place, even live here, without feeling that the atmosphere is different from elsewhere — who among you feels it in such a precise way as to be able to affirm it?… You may feel in your heart, in your thought that it is not the same, but it is rather vague, isn’t it? But to have this precise perception… Listen, as I had when I came from Japan: I was on the boat, at sea, not expecting anything (I was of course busy with the inner life, but I was living physically on the boat), when all of a sudden, abruptly, about two nautical miles[1] from Pondicherry, the quality, I may even say the physical quality of the atmosphere, of the air, changed so much that I knew we were entering the aura of Sri Aurobindo. It was a physical experience and I guarantee that whoever has a sufficiently awakened consciousness can feel the same thing.

I had the contrary experience also, the first time that I went out in a car after many many years here. When I reached a little beyond the lake,[2] I felt all of a sudden that the atmosphere was changing; where there had been plenitude, energy, light and force, all that diminished, diminished… and then… nothing. I was not in a mental or vital consciousness, I was in an absolutely physical consciousness. Well, those who are sensitive in their physical consciousness ought to feel that quite concretely. And I can assure you that the area we call “the Ashram” has a condensation of force which is not at all the same as that of the town [Pondicherry], and still less that of the countryside.

So, I ask you: this kind of condensation of force (which gives you quite a special vibration of consciousness), who is there that is really conscious of it?… Many among you feel it vaguely, I know, even people from outside feel it vaguely; they get an impression, they speak of it, but the precise consciousness, the scientific consciousness which could give you the exact measure of it, who has that? I’m not alluding to anyone in particular, each one can look into himself. And this, this condensation here is only a far-off reflection of the supramental force. So when this supramental force will be installed here definitively, how long will it take for people to perceive that it is there?… And that it changes everything, do you understand? And when I say that the mind cannot judge, it is on facts like these that I base myself — the mind is not an instrument of knowledge, it cannot know. A scientist can tell you the proportion of the different components in any particular atmosphere, he analyses it. But as for this proportion here, who can give it? Who can say: There is such a vibration, such a proportion of this, such a proportion of that, such a proportion of the supramental?… I put the question to you so that you may ponder over it.

17 March 1951


Mother, are Time and Space particular only to the physical world or to other worlds also?

As there are forms, there is necessarily a Time, a Space, but it is not at all the same as the physical. It is neither the same Time nor the same Space.

For example, as soon as you come to the vital there is a Time and Space which are similar to the physical but without that fixity and hardness and irremediability which are here. That is, for instance, in the vital a strong intelligent will has an immediate action; here, in the physical, it takes sometimes extremely long to be realised, an entire process has to be followed. In the vital it is direct, the will acts directly on the circumstances, and if it is truly of a very strong kind, it is instantaneous. But there is still a Space, that is, one has the impression of moving to go from one place to another, and that necessarily, as one moves, a certain time intervenes; but it is an extremely short time compared with physical time.

On the mental plane the notion of Time disappears almost totally. For example, you are in your mental consciousness, you think of someone or something or of a place, and immediately you are there. There is no need of any time between the thought and the realisation. It is only when the mind is mingled with the vital that the notion of time is introduced; and if they go down into the physical, before a mental conception can be realised a whole process is necessary. You do not have a direct mental action on matter. For instance, if you think of someone who lives in Calcutta, well, physically you have to take a plane and some hours must pass before you can be there; while mentally if you are here and think of someone in Calcutta, instantaneously you are there with him. Instantaneously, you see. But if you go out in the vital from your body and want to go somewhere, well, you have the feeling of moving, and of the time it takes you to reach the place you are going to. But it is incomparably fast in relation to the physical, to the time necessary to do things physically.

Only right at the top of the ladder, when one reaches what could be called the centre of the universe, the centre and origin of the universe, everything is instantaneous. The past, present and future are all contained in a total and simultaneous consciousness, that is, what has always been and what will be are as though united in a single instant, a single beat of the universe, and it is only there that one goes out of Time and Space.

Mother, you said that if we think mentally of something we are immediately in the presence of that thing, but if, for example, we think mentally of something higher, of the Divine, for example…


Are we immediately in His Presence?

Yes, but only that part of the thought, not your body. That’s just what I said. In the mental domain it is like that; if one concentrates on the Divine and thinks of the Divine, the part… I don’t say the whole thought, because thought is multiple and divided, but the part which is sincerely concentrated on the Divine is with Him. It does some good but not very much when this part is mixed with all the others which think of hundreds of different things at the same time, or when it goes down into the body, is all tied up precisely to that frightful slowness of material things, and when we have to take so many steps only to go from here to the door.

In the vital with a leap one can be there; mentally there is no need even of a leap.

29 June 1955


Why is it that “All the Timeless presses towards the play in Time; all in Time turns upon and around the timeless Spirit”?
(Sri Aurobindo)

Because it is like that, my child. All that is unmanifested wants to manifest, and all that is manifested tries to return to its Origin.

It is as if you asked me, “Why is the earth round and why are the sun and the planets there?” It is like that, the law of the universe is like that.

Most of these things are simply statements of fact; but there are no explanations, for one can’t give mental explanations. One can give some, but each thing one wants to explain is explained by another, which has to be explained by another, which has to be explained by another — indefinitely. And you can go right round the universe, and with one thing explaining another, it explains nothing at all.

The only thing one can do is to say, “It is like that.”

That is why it is said that the mind can know nothing: it can know nothing because it needs explanations. An explanation is valuable only to the extent it gives you a power to act on the thing explained, otherwise what’s the good of it? If explaining something does not give you the power to change it, it is absolutely useless, because, as I said, the explanation you give entails another explanation, and so on. But if through an explanation you obtain some power over a thing, to make it different from what it is, then it’s worth the trouble.

28 March 1956

[1]Ten nautical miles? The transcriber of this talk in French may have misheard the word dix (ten) as deux (two). In another account of this incident, the Mother spoke of “ten nautical miles”.

[2]Lake Ousteri, situated west of Pondicherry about ten kilometres from the Ashram.

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To be spontaneous means not to think, organise, decide and make an effort to realise with the personal will.