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At the Feet of The Mother

02. The Universe

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((( 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”.))) 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,((( Lake Ousteri, situated west of Pondicherry about ten kilometres from the Ashram.))) 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


The Unity of the Universe


If you look from one plane of consciousness, the individual will appear to you as if he were not only an instrument and recorder, but a creator. But look from another and higher plane of consciousness with a wider view of things and you will see that this is only an appearance. In the workings of the universe whatever happens is the result of all that has happened before. How do you propose to separate one being from the integral play of the manifestation or one movement from the whole mass of movements? Where are you going to put the origin of a thing or its beginning? The whole play is a rigidly connected chain; one link merges imperceptibly into another. Nothing can be taken out of the chain and explained by itself as if it were its own source and beginning.

And what do you mean when you say that the individual creates or originates a movement? Does he do it all out of himself or out of nothing as it were? If a being were able to create in that way a thought or feeling or action or anything else, he would be the creator of the world. It is only if the individual goes back in his consciousness into the greater Consciousness which is the origin of things, that he can be an originator; he can initiate a movement only by identifying himself with the conscious Power which is the ultimate source of all movements.

There are many planes of consciousness; and the determinism of one plane is not the same as the determinism of another. So, when you speak of the creative individual, of what part of him are you thinking? For he is a very composite entity. Is it his psychic being of which you speak, or the mental or the vital or the physical? Between the unseen source of a movement and its manifestation, its external expression through the individual, there are all these steps and many others; and on each many modifications of it take place, many distortions and deformations. It is these changes that give the illusion of a new creation, a new origin, or a new starting-point for a movement. It is like when you put a stick into water; you see the stick, not in its true line, but bent into an angle. But it is an illusion, a distortion by the sight; it is not even a real angle.

Each individual consciousness, you can say, brings into the universal movement something that you can call from a certain point of view its own deformation or from another its own quality of the movement. These individual motions are part of the play of the Divine movement; they are not themselves origins, they are a transformation of things whose origin you must seek in the universe as a whole.

The sense of separation is spread everywhere, but it is an illusion; it is one of those false moods of which we must be cured if we want to enter into the true consciousness. The mind cuts the world into small bits: it says, here this stops, there that begins, and by this fragmentation it succeeds in distorting the universal movement. There is one great flow of a single, all-embracing, all-containing consciousness which manifests in an ever unrolling universe. This is the truth that stands behind everything here; but there is too this illusion which masks the truth from you, the illusion of these many movements which imagine that they are separate from one another, that they stand by themselves, in themselves and for themselves and that each is a thing in itself apart from the rest of the universe. They have the impression that their action and reaction upon one another is something external, as if they were like different worlds standing in each other’s presence but with no point of contact except some external relations at a distance. Each sees himself as if he were a separate personality existing in its own right. This error of the separative sense has been allowed as part of the universal play, because it was necessary that the one consciousness should objectify itself and fix its forms. But because it has been allowed in the past, it does not follow that the illusion of separateness must always continue.

In the universal play there are some, the majority, who are ignorant instruments; they are actors who are moved about like puppets, knowing nothing. There are others who are conscious, and these act their part, knowing that it is a play. And there are some who have the full knowledge of the universal movement and are identified with it and with the one Divine Consciousness and yet consent to act as though they were something separate, a division of the whole. There are many intermediary stages between that ignorance and this full knowledge, many ways of participating in the play.

26 May 1929


The law of each being is different, yes, otherwise how would a distinction be made?—from top to bottom, the nature, appearance, actions, all would be the same. If there were only one law, there would be only one law and every one would repeat the same thing. There would be no need at all to manifest a universe because it would be one single law. The very characteristic of the universe is an infinite multiplicity of laws which together, in their totality, reproduce the One. And it is this which is particularly marvellous in the physical world (in man and in the physical world, for it is proper to the terrestrial being), that it can be one of the innumerable elements which in their totality reproduce the One, and yet at the same time have a personal relation with the One — that is to say, contain in itself the consciousness of the One and the relation with the One, and at the same time be an element of the whole. But if the fact of becoming conscious of the One and identifying oneself with it stopped one from being particular, one would cease existing as a personality.

This is precisely what the Buddhists and the disciples of Shankara try to realise; they wish to abolish totally their personality, their individuality, abolish the truth of their being, the special law of their being. This is what they consider as a fusion with the Divine. But this is the negation of this creation. And as I was saying, the miracle of this creation, as far as the terrestrial individuality goes, is that we may achieve this union, this complete identification with the Supreme, the One, and at the same time keep the consciousness of our diversity, of the particular law we have to express. It is more difficult but infinitely more complete, and it is the very truth of this universe. The universe has not been made for anything else but that, to unite these two poles, the two extremes of consciousness. And when they are united, one understands that these two extremes are exactly the same thing — a whole, at once one and innumerable.

But one feels very different from others!

Externally, this is evident.

It is ignorance.

No, the ignorance is to deny the essential identity, the one origin. And I consider it an ignorant absurdity to want to deny the external differences of the manifestation. Why should there be a manifestation then? What purpose would it serve? This would mean there has been an absurdity at the beginning of creation. If this had not been done on purpose, it would mean that things are not done on purpose or that He has made a mistake or even that He has not understood what He wanted to do! that He thought of doing one thing and did another! Besides, I hasten to tell you that if there were a universe in which all the elements were identical, truly one would immediately ask why it existed. If all of you in front of me, all, were all the same, speaking in the same way, thinking in the same way, reacting in the same way, I believe I should immediately run away!

17 April 1951


“The whole universe explains everything at every moment and a particular thing happens because the whole universe is what it is.”(The Mother)
How does the universe explain at every moment the universe?

That is not what I have said. If you want an explanation of something, it is the universe that explains this something. And each thing is explained by everything; and you can explain nothing except by the whole universe and the entire universe is explained by everything…. Just see: if you read all the explanations given in all the sciences, all the branches of human knowledge, always one thing is explained by another, and if you want to explain this other you explain it by yet another and if you want to explain this other one too, you explain it by yet another. So you continue in this way and go round the universe in order to explain one thing. Only, usually people get tired after a time, they accept the last explanation and stick to it. Otherwise, if they continued to find an explanation, they would have to make the full round of all things and would come back always to the same point. Things are so because they are so, because they had to be so, otherwise they would not be. Things are so, because they are as they are. There’s no doubt about it. And that indeed is supreme wisdom.

Is there not a physical law that is able to explain everything in the universe?

Find it out, I shall be very glad.

Can it be found by science?

Yes, if it moves in a very definite direction, if it progresses sufficiently, if it does not stop on the way, scientists will find the same thing the mystics have found, and all religious people, everybody, because there is only one thing to find, there are no two. There is only one. So one can go a long way, one can turn round and round and round, and if one turns and turns long enough without stopping, one will be obliged to come to the same spot. Once there, one feels as though there is nothing at all to find. As I have just told you, there is nothing to find. It is That, the Power.((( Later on, a disciple asked the Mother what she meant by, “It is That, the Power.” The Mother answered, “Yes, they will find the same thing the mystics have found and — religious people have found, as everybody has found — it is That, the Power. What one finds is the Power. And to That, essentially, you can give neither a name nor a definition.”)))

27 May 1953


But what does “cosmic spirit” mean?

Cosmic spirit? It is the cosmic spirit, it is the universal spirit, it is the spirit that’s in the whole universe. There is a universe. You know what the universe is? Well, this universe has a spirit, and this spirit is the cosmic spirit; this universe has a consciousness and its consciousness is the cosmic, universal consciousness.

One may very well imagine that the universe is only an entity in something which is still vaster, as the individual is only an entity in a much vaster totality. Now, each unit has its consciousness and its own spirit which contains all the others, as a group consciousness is made up of all the individual consciousnesses which constitute it and as a national consciousness is made up of all the individual consciousnesses which constitute it, and something more. The individual is only an element in the whole, even as the earth is a part of the solar system, and the solar system makes a part of all the systems of the universe. So just as there is an individual consciousness, there is a group consciousness and a consciousness of the system, a universal consciousness which is made up of the set of all the consciousnesses composing it, plus something, something — something more subtle. Just like you: you have lots of cells in your body; each cell has its own consciousness and you have a consciousness which is the consciousness of your total individuality, though made up of all these small cellular consciousnesses.

Mother, here [in Sri Aurobindo’s letter] it is written: “… there is a wall of separative ignorance between the individual and the cosmic consciousness.” Then how to break down this wall?

Get rid of the ignorance, enter the knowledge.

First of all you must know what I have just told you, that you are a part of the whole, that this whole is a part of a greater whole, and that this greater whole is a part of a still greater whole, right up to its forming one single totality. Once you know that, you begin to become aware that in reality there cannot be any separation between you and something greater than you of which you are a part. This is the beginning. Now, you must come to the point not only of thinking this but of feeling it and even living it, and then the wall of ignorance tumbles: one feels this unity everywhere and realises that he is only a more or less fragmentary part of a whole much vaster than he, which is the universe. Then one begins to have a more universal consciousness.

13 July 1955


How are our thoughts created by the forces of the universal Mind?

Because the forces of the universal Mind enter into our heads. We are bathed in forces, we are not aware of it. We are not something enclosed in a bag and independent from the rest: all forces, all vibrations, all movements enter into us and pass through us. And so we have a certain mental force held in, that is to say, ready to be used by the formative or creative mental power. These are, as it were, free forces. As soon as a thought coming from outside or a force or movement enters our consciousness, we give it a concrete form, a logical appearance and all kinds of precise details; but in fact all this belongs to a domain one is rarely conscious of.

But this is not a special instance which occurs only from time to time: it is something constant. If a current of force is passing, with a particular thought formation, one sees it passing from one into another, and in each one it forms a kind of centre of light or force which keeps the imprint — more or less pure, more or less clear, more or less mixed — of the initial current; and the result is what we call “our” thought.

But our thought is something which hardly exists. It can be “our” thought only if, instead of being like a public place as we generally are in our normal state — we are like a public place and all the forces pass there, come and go, enter, depart, jostle each other and even quarrel — if instead of being like that, we are a concentrated consciousness, turned upwards in an aspiration, and open beyond the limits of the human mind to something higher; then, being open like this brings down that higher something across all the layers of reality, and this something may enter into contact with our conscious brain and take a form there which is no longer the creation of a universal force or a personal mind stronger than ours, but the direct expression and creation of a light which is above us, and which may be a light of the highest kind if our aspiration and opening allow it. That is the only case in which one can say that the thought is our own. Otherwise, all the rest is simply a passing notation: we note down, we invest a force with words, a force that’s altogether universal and collective, which enters, goes out, moves and passes freely from one person to another.

But how is the thought formed in the universal Mind?[…] You say that it comes from outside, don’t you?

Ideas have a higher origin than the mind. There is a region of the mind, higher than the ordinary mind, in which there are ideas, typal ideas, really prototypes; and these ideas descend and are clothed in mental substance. So, in accordance with — how to put it? — the quality of the receiver, they either keep all their own qualities and original nature or become distorted, coloured, transformed in the individual consciousness. But the idea goes far beyond the mind; the idea has an origin much higher than the mind. So, the functioning is the same from both the universal and the individual point of view; the individual movement is only representative of the universal one. The scale is different, but the phenomenon is the same. Of course, these are no longer “thoughts” as we conceive thoughts; they are universal principles — but it’s the same thing — universal principles on which the universes are built.

The universe, after all, is only one person, only one individuality in the midst of the eternal Creation. Each universe is a person who takes form, lives, dissolves, and another takes shape — it is the same thing. For us, the person is the human individual; and from the universal point of view the person is the universal individual; it is one universe in the midst of all the universes.

7 November 1956


If we never forget that there cannot be, should not be two things exactly alike in the universe, for the second would be useless since there would already be one of the same kind, and that the universe is constituted for the harmony of an infinite multiplicity in which two movements — and even more, two consciousnesses — are never alike, then what right have we to intervene and want that somebody should conform to our own thought?… For if you think in a particular way, it is certain that the other won’t be able to think in the same way. And if you are a person of a certain type, it is absolutely certain that the other cannot be of the same type. And what you ought to learn is to harmonise, synthesise, combine all the disparate things in the universe by putting each one in its place. Total harmony does not at all lie in an identity, but in a harmonisation which can come only by putting each thing in its place.

13 March 1957


The Earth and the Universe


You say, “Love is everywhere. Its movement is there in plants, perhaps in the very stones….” If there is love in a stone, how can one see it?

Perhaps the different elements constituting the stone are coordinated by the spark of love. I am sure that when the Divine Love descended into Matter, this Matter was quite unconscious, it had absolutely no form; it may even be said that forms in general are the result of the effort of Love to bring consciousness into Matter. If one of you (I have my doubts, but still) went down into the Inconscient, what is called the pure Inconscient, you would realise what it is. A stone will seem to you a marvellously conscious object in comparison. You speak disdainfully of a stone because you have just a wee bit more consciousness than it has, but the difference between the consciousness of the stone and the total Inconscient is perhaps greater than that between the stone and you. And the coming out of the Inconscient is due exclusively to the sacrifice of the Divine, to this descent of divine Love into the Inconscient. Consequently, when I said “perhaps in the stone”, I could have removed the “perhaps” — I can assert that even in the stone it is there. There would be nothing, neither stone nor metal nor any organisation of atoms without this presence of divine Love.

Most people say there is “consciousness” when they begin to think — when one doesn’t think one is not conscious. But plants are perfectly conscious and yet they do not think. They have very precise sensations which are the expression of a consciousness, but they do not think. Animals begin to think and their reactions are much more complex. But both plants and animals are conscious. One can be conscious of a sensation without having the least thought.

Did material substance exist before the descent of Divine Love?

I don’t think it could be said that there was a material substance. The Inconscient… it is the Inconscient. I don’t know how to explain this to you. If there is a negation of something, it is truly the Inconscient, it is the negation of everything. It has not even the capacity of emptiness. One needs to have descended there to know what it is and explain it. Words cannot describe it. It is the negation of all things because everything begins with consciousness. Without consciousness there is nothing.

Were there any beings before this descent of Love? Were they conscious?

There were no terrestrial beings. The terrestrial world, the earth came into existence after the descent into the Inconscient, not before.

The gradual formation of the different stages of being, from the Supreme to the most material region, is subsequent to the Inconscient. When, precisely, the Consciousness “began” its creation (don’t take what I say quite literally as though it were a little history of another country, for it is not that, I am trying to make you understand, that’s all), the first manifestation of the creative Consciousness was just an emanation of consciousness — of conscious light — and when this emanation separated itself from its origin, the Inconscient was born, through opposition; how to put it? … yes, really through opposition.

Consequently, the birth of the Inconscient is prior to the formation of the world, and it was only when the perception came that the whole universe was going to be created uselessly that there was a call and Divine Love plunged into the Inconscient to change it into consciousness. Therefore, it can be said that the formation of the material worlds as we know them is the result of the descent of the supreme Consciousness into the Inconscient. It cannot be said that there was something prior to that, things as we know them in the material world (I apologise for the ambiguity of my words, but you understand one cannot express these things in our usual words).

The formation of the earth as we know it, this infinitesimal point in the immense universe, was made precisely in order to concentrate the effort of transformation upon one point; it is like a symbolic point created in the universe to make it possible, while working directly upon one point, to radiate it over the entire universe.

If we want to make the problem a little more comprehensible, it is enough to limit ourselves to the creation and the history of the earth, for it is a good symbol of universal history.

From the astronomical point of view the earth is nothing, it is a very small accident. From the spiritual point of view, it is a symbolic willed formation. And as I have already said, it is only upon earth that this Presence is found, this direct contact with the supreme Origin, this presence of the divine Consciousness hidden in all things.

The other worlds have been organised more or less hierarchically, if one may say so, but the earth has a special formation due to the direct intervention, without any intermediary, of the supreme Consciousness in the Inconscient.

Have the solar fragments the same matter as the earth?

I have taken care to tell you that this radiation was a symbolic creation, and that all action on this special point had its radiation in the whole universe; remember this, instead of beginning to say that the formation of the earth comes from an element projected from the sun or that a nebula must have been scattered giving birth to the sun and all its satellites, etc.

But is it true that there is no difference between solar matter and terrestrial matter? Were the sun and the other worlds of the solar system formed at the same time as the earth ?

Necessarily, everything was formed at the same time, the creation was simultaneous, with a special concentration of the Consciousness upon the earth.

Have the beings of the other worlds and planets a psychic being?

No, it is a purely terrestrial phenomenon. Only, there is nothing against the idea that psychic beings may go to the other worlds if it so pleases them. There is no reason to think that one cannot, if one went to another planet, meet psychic beings; it is not impossible; but these would be psychic beings formed upon earth who have become free in their movement, going here and there at will for some reason or other. All knowledge in all traditions, from every part of the earth, says that the psychic formation is a terrestrial formation and that the growth of the psychic being is something that takes place upon earth. But once they are formed and free in their movement, they can go anywhere in the universe, they are not limited in their movement; but their formation and growth belong to the terrestrial life, for reasons of concentration.

24 March 1951


You said that this physical world was a projection of invisible worlds. Then why should the divine Emanations come into the physical world to transform it? They have only to do the work in the invisible planes; then the projections will be good.

That indeed is a serious question!… You know the image sometimes given to the universe: a serpent biting its tail? And it is taken as the symbol of the infinite, of the universe. Well, it is a fact. In the creation there is a progressive, a greater and greater materialisation. But we could take another image (I am taking an approximate image): the universe is a circle or rather a sphere (but for the convenience of explanation, let us take a circle). There is a progressive descent from the most subtle to the most material. But the most material happens to touch the point of origin of the most subtle. Then, if you understand the image, instead of going all the way round to change matter, it is much more easy to do the thing directly, for the two extremities meet. […] It is precisely for the convenience of work that all has been concentrated or concretised at one point so that instead of having to spread oneself out in the infinite to change things, one can work just on the point that serves as the symbol of the whole universe. And from the occult standpoint, earth (which is nothing from the astronomical standpoint; in the immensity of the astronomical skies, earth is a thing absolutely without interest and without importance), but from the occult and spiritual point of view, earth is the concentrated symbol of the universe. For it is much more easy to work on one point than in a diluted vastness. This all people who work know. Well, for the convenience and necessity of work, the whole universe has been concentrated and condensed symbolically in a grain of sand which is called the earth. And therefore it is the symbol of all; all that is to be changed, all that is to be transformed, all that is to be converted is there. This means that if one concentrates on this work and does it there, all the rest will follow automatically, otherwise there will be no end — and no hope.

But that is also why this point appears as particularly bad! Because the whole thing is concentrated. And that can be particularly good also. For always there are the two, the two opposites are together. And always the best borders on the worst, or the worst borders on the best (it depends on the side you look from). But it is because of the worst that you can find the best and it is because of the best that you can transform the worst — the two act and react upon each other. […] It is always said that there is a dark double of all the stars and a luminous double of all the planets. In the occult way, it is said that there is a luminous earth.

23 September 1953


There is a very interesting fact, it is that somewhere in the terrestrial mind, somewhere in the terrestrial vital, somewhere in the subtle physical, one can find an exact, perfect, automatic recording of everything that happens. It is the most formidable memory one could imagine, which misses nothing, forgets nothing, records all. And if you are able to enter into it, you can go backward, you can go forward, and in all directions, and you will have the “memory” of all things — not only of things of the past, but of things to come. For everything is recorded there.

In the mental world, for instance, there is a domain of the physical mind which is related to physical things and keeps the memory of physical happenings upon earth. It is as though you were entering under innumerable vaults, one following another indefinitely, and these vaults are filled with small pigeon-holes, one above another, one above another, with tiny doors. Then if you want to know something and if you are conscious, you look, and you see something like a small point — a shining point; you find that this is what you wish to know and you have only to concentrate there and it opens; and when it opens, there is a sort of an unrolling of something like extremely subtle manuscripts, but if your concentration is sufficiently strong you begin to read as though from a book. And you have the whole story in all its details. There are thousands of these little holes, you know; when you go for a walk there, it is as though you were walking in infinity. And in this way you can find the exact facts about whatever you want to know.

But I must tell you that what you find is never what has been reported in history — histories are always planned out; I have never come across a single “historical” fact which is like history. This is not to discourage you from learning history, but things are like that. Events have been quite different from the way in which they have been reported, and for a very simple reason: the human brain is not capable of recording things with exactitude; history is built upon memories and memories are always vague. If you take, for example, written memories, he who writes chooses the events which have interested him, what he has seen, noticed or known, and that is always only a very small portion of the whole. When the historian narrates, the same thing happens as with dreams where you take one point, then another, then another, and at last you can have an almost exact vision of what has taken place and with a little imagination you fill up the gaps; but historians relate a continuous story; between the events or moments there are gaps which they fill up as best they can or rather as they wish, according to their mental, vital and other preferences. And that comprises the history you are made to learn. The same story, narrated in one language and in another, in one country or in another, you cannot imagine how comic it is! This is particularly true if one of the countries is interested because of its vanity, its prestige. And finally the two pictures presented to you are so different that you could believe that two different things were being spoken about. It is unbelievable.

But I have noticed that even for altogether external, concrete facts where there is no question of evaluation, it is still the same thing. No human brain is capable of understanding a thing in its totality; even the most scholarly, the most learned, even the most sincere person does not see a subject — and especially many subjects — totally. He will say what he knows, what he understands, and all that he does not know, all that he does not understand is not there, and this absolutely changes everything.

But if you can acquire this capability of entering into the terrestrial memory, I assure you it is worth the trouble. It is quite different from Yoga; it is not necessary to have a spiritual life for that, you must have a special ability.

For everything — I would repeat it to you eternally if I had the time — for everything, one must be absolutely sincere. If you are not sincere, you will begin by deceiving yourself and all your experiences will be worth nothing at all. But if you are sincere and by discipline (for it is not easy) you succeed in entering this mental memory of the world, you will make discoveries which are really worth the trouble.

15 February 1951


To be able to enter the “earth-memory” consciously, a discipline is needed. What discipline?

A discipline much more difficult than the discipline of Yoga! It is an occult discipline.

First of all, one must learn to go out of one’s body consciously and to enter into another more subtle body; to use one’s will to go where one wants to go, never to fear and sometimes to face unexpected and even terrible things; to remain calm, to develop the mind’s visual sense, to accustom one’s mind to be altogether peaceful and quiet…. You know, the list is long and I could continue like this for hours!

19 February 1951