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At the Feet of The Mother

3.1 Progression of Forms

If you take terrestrial history, all the forms of life have appeared one after another in a general plan, a general programme, with the addition, always, of a new perfection and a greater consciousness. Take just animal forms — for that is easier to understand, they are the last before man. Each animal that appeared had an additional perfection in its general nature — I don’t mean in all the details — a greater perfection than the preceding ones, and the crowning point of the ascending march was the human form which, for the moment, from the point of view of consciousness, is the form most capable of manifesting consciousness; that is, the human form at its height, at the height of its possibilities, is capable of more consciousness than all preceding animal forms.

This is one of Nature’s ways of evolution.

Sri Aurobindo told us […] that this Nature was following an ascending progression in order to manifest more and more the divine consciousness contained in all forms. So, with each new form that it produces, Nature makes a form capable of expressing more completely the spirit which this form contains. But if it were like this, a form comes, develops, reaches its highest point and is followed by another form; the others do not disappear, but the individual does not progress. The individual dog or monkey, for instance, belongs to a species which has its own peculiar characteristics; when the monkey or the man arrives at the height of its possibilities, that is, when a human individual becomes the best type of humanity, it will be finished; the individual will not be able to progress any farther. He belongs to the human species, he will continue to belong to it. So, from the point of view of terrestrial history there is a progress, for each species represents a progress compared with the preceding species; but from the point of view of the individual, there is no progress: he is born, he follows his development, dies and disappears. Therefore, to ensure the progress of the individual, it was necessary to find another means; this one was not adequate.

But within the individual, contained in each form, there is an organisation of consciousness which is closer to and more directly under the influence of the inner divine Presence, and the form which is under this influence — this kind of inner concentration of energy — has a life independent of the physical form — this is what we generally call the “soul” or the “psychic being” — and since it is organised around the divine centre it partakes of the divine nature which is immortal, eternal. The outer body falls away, and this remains throughout every experience that it has in each life, and there is a progress from life to life, and it is the progress of the same individual. And this movement complements the other, in the sense that instead of a species which progresses relative to other species, it is an individual who passes through all the stages of progress of these species and can continue to progress even when the species have reached the limit of their possibilities and… stay there or disappear — it depends on the case — but they cannot go any farther, whereas the individual, having a life independent of the purely material form, can pass from one form to another and continue his progress indefinitely. That makes a double movement which completes itself. And that is why each individual has the possibility of reaching the utmost realisation, independent of the form to which he momentarily belongs.[…]

It is this double movement of evolution intersecting and complementing itself which gives the utmost possibilities of realisation to the divine light within each being. This is what Sri Aurobindo has explained. (Turning to the child) This means that in your outer body you belong to the animal species in the course of becoming a supramental species — you are not that yet! but within you there’s a psychic being which has already lived in many, many, countless species before and carries an experience of thousands of years within you, and which will continue while your human body remains human and finally decomposes.

We shall see later whether this psychic being has the possibility of transforming its body and itself creating an intermediate species between the animal man and superman — we shall study this later — but still, for the moment, it is an immortal soul which becomes more and more conscious of itself in the body of man.[…]

In Nature we often see the disappearance of an entire species. What is that due to?

Probably Nature thought that it was not a success!… You see, she throws herself into action with abundance and a total lack of sense of economy. We can see this. She tries everything she can, in every way she can, with all sorts of inventions which are obviously very remarkable, but at times… it’s like a blind alley. Pushing forward in that direction, instead of progressing, one would reach things that are absolutely unacceptable. She throws out her creative spirit in an abundance without any calculation, and when the combination is not very successful, well, she just does this (gesture), then rejects it; she doesn’t mind. For Nature, you see, there is a limitless abundance. I believe she doesn’t shrink from any kind of experiment. Only if something has a chance of leading to a successful issue does it continue. Certainly there have been intermediaries or parallel forms between the ape and man; traces of them have been found — perhaps with some wishful thinking! but anyway, traces have been found — well, those species have disappeared. So, if we like to speculate, we may wonder whether the species which is now to come and which is an intermediary between animal man and superman will remain or whether it will be considered uninteresting and rejected…. That we shall see later. The next time we meet we shall speak about it again!

It is quite simply the activity of a limitless abundance. Nature has enough knowledge and consciousness to act like someone with innumerable and countless elements which can be mixed, separated again, reshaped, taken to pieces once more and… It is a huge cauldron: you stir it, and something comes out; it’s no good, you throw it back in and take something else. Imagine the dimension… just take the earth: you understand, one or two forms or a hundred, for her this is of no importance at all, there are thousands and thousands and thousands of them; and then a few years, a hundred, a thousand, millions of years, it is of no importance at all, you have eternity before you!

Simply, when we look at things on the human scale, in space and time, oh! it seems enormous, but for Nature it is nothing. It is just a pastime. One may like it or not, this pastime, but still it is a pastime.

It is quite obvious that Nature enjoys it and is in no hurry. If she is told to press on without stopping and to finish one part of her work or another quickly, the reply is always the same: “But what for, why? Doesn’t it amuse you?”

30 October 1957


Everybody is progressing, always, isn’t that so?

In a certain way, yes. Only it may not be apparent in one lifetime, because when there is no conscious participation of the being, the movement is relatively slow, even relative to the short duration of human life. And so it is quite possible, for example, that at the moment of death a being seems not to have progressed, and even sometimes it seems to have been going backwards, to have lost what it had at the beginning of its life. But if we take the great life-curve of its psychic being through many lives, there is always a progress. Each experience it had in one of its physical lifetimes helps it to make some progress. But it is the psychic being which always progresses.

The physical being, in the state in which it is at present — well, having reached a certain point of ascent, it comes down again. There are elements which may not come down again grossly; but still it does come down, one can’t deny it.

The vital being — not necessarily, nor the mental being. The vital being, if it knows how to get connected with the universal force, can very easily have no retrogression; it can continue to ascend. And the mental being, it’s absolutely certain, is completely free from all degeneration if it continues to develop normally. So these always make progress so long as they remain co-ordinated and under the influence of the psychic.

It is only the physical being which grows and decomposes. But this comes from its lack of plasticity and receptivity and by its very nature; it is not inevitable. Therefore there is room to think that at a given moment, as the physical consciousness itself progresses consciously and deliberately, well, to a certain extent and increasingly the body itself will be able, first to resist decay — which, obviously, must be the first movement — and then gradually begin to grow in inner perfection till it overcomes the forces of decomposition.[…]

But this substance itself— that is, this material physical substance which forms it constitutes an organism which lives for a certain length of time in a given form and then this form declines and dissolves — the substance itself constituting these successive forms progresses through all these forms. That is, the molecular, cellular substance — perhaps even the cellular — the molecular and atomic, is progressing in its capacity to express the divine Force and Consciousness. Through all these organisms this substance becomes more and more conscious, more and more luminous, more and more receptive, until it reaches a perfection sufficient for it to become a possible vehicle for the divine Force itself which will be able to use it as it uses the elements of the other parts of the creation, like the mind or the vital.

And at that moment the physical substance will be ready to manifest in the world the new Consciousness, new Light, new Will. Through all the centuries, through countless lives, passing through innumerable organisms, using countless experiences it, so to speak, becomes refined; it is prepared, and becomes more and more receptive and open to the divine Forces.

So, a man as a momentary individual being may not appear to progress. But the progress is continued through him, as through all organisms.

28 December 1955


How did the first man appear?

Sri Aurobindo says here,[1] precisely, that if we take the scientific point of view, we see that theories follow one another with great instability, and seem more like a kind of series of imaginations than things which can be proved — if one takes the purely materialist point of view. People believe that because it is a materialist point of view, it is the easiest to prove, but quite obviously it is the most difficult. If we take the occult standpoint, there have been traditions, based perhaps on certain memories, but as they are altogether beyond any material proof, this knowledge is considered to be even more problematic than scientific imaginations and deductions. For any inner logic, it is easier to understand and admit, but one has no more proof than one has material proof that there was one first man or that there were several first men or that there was something which was not yet a man but almost a man. These are speculations.

Traditions — which of course are only oral traditions and from the scientific point of view quite questionable, but which are based on individual memories — say that the first man or the first human pair or the first human individuals were materialised in accordance with an occult method, something like the one Sri Aurobindo foretells for the future supramental process; that is, that beings belonging to higher worlds have, by a process of concentration and materialisation, built or formed for themselves bodies of physical matter. It probably wasn’t the lower species which progressively produced a body which became the first human body.

According to spiritual and occult knowledge, consciousness precedes form; consciousness by self-concentration produces its form; whereas, according to the materialist idea, it is form which precedes consciousness and makes it possible for consciousness to manifest. For those who have some knowledge of the invisible worlds and a direct perception of the play of forces, there is no possible doubt: it is necessarily consciousness which produces a form in order to manifest. Now, the way things are arranged on earth, it is quite certainly a consciousness of a higher order which penetrates a form and helps to transform it, so that this form may become — either immediately or through successive generations — capable of manifesting that consciousness. For those who have the inner vision and knowledge, this is absolutely beyond doubt. It is impossible for it to be otherwise. But those who start from the other end, from below, will not admit it — but all the same it is not for ignorance to dictate knowledge to wisdom! And yet, this is what it does at present. As it is easier to doubt than to know, the human mind is accustomed to doubt everything; that is its first movement, and of course that is why it knows nothing.

Conception precedes manifestation and expression, that is quite certain. And all those who have had a direct contact with the past have the memory of a kind of human prototype, far superior to mankind at present, who came on earth as an example and a promise of what humanity will be when it reaches its acme.

There is in life a certain tendency to imitate, a sort of effort to copy “something”. One can find very striking examples of this in animal life — it even begins already in plant life, but in animal life it is very striking. One could give numerous examples. And so, in that sense, one might very well conceive of a sort of effort of animal life to attempt to copy, to imitate, to create some resemblance to this ideal type which would be manifested on earth by occult means, and it was probably through successive attempts, by a more and more successful effort that the first human types were produced.

11 December 1957


Sweet Mother, is there a spiritual being in everybody?

That depends on what we call “being”. If for “being” we substitute “presence”, yes, there is a spiritual presence in everyone. If we call “being” an organised entity, fully conscious of itself, independent, and having the power of asserting itself and ruling the rest of the nature — no! The possibility of this independent and all-powerful being is in everybody, but the realisation is the result of long efforts which sometimes extend over many lives.

In everyone, even at the very beginning, this spiritual presence, this inner light is there…. In fact, it is everywhere. I have seen it many a time in certain animals. It is like a shining point which is the basis of a certain control and protection, something which, even in half-consciousness, makes possible a certain harmony with the rest of creation so that irreparable catastrophes may not be constant and general. Without this presence the disorder created by the violences and passions of the vital would be so great that at any moment they could bring about a general catastrophe, a sort of total destruction which would prevent the progress of Nature. That presence, that spiritual light — which could almost be called a spiritual consciousness — is within each being and all things, and because of it, in spite of all discordance, all passion, all violence, there is a minimum of general harmony which allows Nature’s work to be accomplished.

And this presence becomes quite obvious in the human being, even the most rudimentary. Even in the most monstrous human being, in one who gives the impression of being an incarnation of a devil or a monster, there is something within exercising a sort of irresistible control — even in the worst, some things are impossible. And without this presence, if the being were controlled exclusively by the adverse forces, the forces of the vital, this impossibility would not exist.

Each time a wave of these monstrous adverse forces sweeps over the earth, one feels that nothing can ever stop the disorder and horror from spreading, and always, at a certain time, unexpectedly and inexplicably a control intervenes, and the wave is arrested, the catastrophe is not total. And this is because of the Presence, the supreme Presence, in matter.

But only in a few exceptional beings and after a long, very long work of preparation extending over many, many lives does this Presence change into a conscious, independent, fully organised being, all-powerful master of his dwelling-place, conscious enough, powerful enough, to be able to control not only this dwelling but what surrounds it and in a field of radiation and action that is more and more extensive… and effective.

11 June 1958

[1]“… if the facts with which Science deals are reliable, the generalisations it hazards are short-lived; it holds them for some decades or some centuries, then passes to another generalisation, another theory of things. This happens even in physical Science where the facts are solidly ascertainable and verifiable by experiment….”

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It is not the personality, the character that is of the first importance in rebirth — it is the psychic being who stands behind the evolution of the nature and evolves with it.