Questions and Answers (1957-1958)

19 March 1958

"Next, it may be conceded that each type or pattern of consciousness and being in the body, once established, has to be faithful to the law of being of that type, to its own design and rule of nature. But it may also very well be that part of the law of the human type is its impulse towards self-exceeding, that the means for a conscious transition has been provided for among the spiritual powers of man; the possession of such a capacity may be a part of the plan on which the creative Energy has built him. It may be conceded that what man has up till now principally done is to act within the circle of his nature, on a spiral of nature-movement, sometimes descending, sometimes ascending,—there has been no straight line of progress, no indisputable, fundamental or radical exceeding of his past nature: what he has done is to sharpen, subtilise, make a more and more complex and plastic use of his capacities. It cannot truly be said that there has been no such thing as human progress since man's appearance or even in his recent ascertainable history; for however great the ancients, however supreme some of their achievements and creations, however impressive their powers of spirituality, of intellect or of character, there has been in later developments an increasing subtlety, complexity, manifold development of knowledge and possibility in man's achievements, in his politics, society, life, science, metaphysics, knowledge of all kinds, art, literature; even in his spiritual endeavour, less surprisingly lofty and less massive in power of spirituality than that of the ancients, there has been this increasing subtlety, plasticity, sounding of depths, extension of seeking. There have been falls from a high type

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of culture, a sharp temporary descent into a certain obscurantism, cessations of the spiritual urge, plunges into a barbaric natural materialism; but these are temporary phenomena, at worst a downward curve of the spiral of progress. This progress has not indeed carried the race beyond itself, into a self-exceeding, a transformation of the mental being. But that was not to be expected; for the action of evolutionary Nature in a type of being and consciousness is first to develop the type to its utmost capacity by just such a subtilisation and increasing complexity till it is ready for her bursting of the shell, the ripened decisive emergence, reversal, turning over of consciousness on itself that constitutes a new stage in the evolution. If it be supposed that her next step is the spiritual and supramental being, the stress of spirituality in the race may be taken as a sign that that is Nature's intention, the sign too of the capacity of man to operate in himself or aid her to operate the transition. If the appearance in animal being of a type similar in some respects to the ape-kind but already from the beginning endowed with the elements of humanity was the method of the human evolution, the appearance in the human being of a spiritual type resembling mental-animal humanity but already with the stamp of the spiritual aspiration on it would be the obvious method of Nature for the evolutionary production of the spiritual and supramental being."

The Life Divine, SABCL, Vol. 19, pp. 841-42

One thing seems obvious, humanity has reached a certain state of general tension—tension in effort, in action, even in daily life—with such an excessive hyperactivity, so widespread a trepidation, that mankind as a whole seems to have come to a point where it must either break through the resistance and emerge into a new consciousness or else fall back into an abyss of darkness and inertia.

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This tension is so complete and so widespread that something obviously has to break. It cannot go on in this way. We may take it as a sure sign of the infusion into matter of a new principle of force, consciousness, power, which by its very pressure is producing this acute state. Outwardly, we could expect the old methods used by Nature when she wants to bring about an upheaval; but there is a new characteristic, which of course is only visible in an élite, but even this élite is fairly widespread—it is not localised at one point, at one place in the world; we find traces of it in all countries, all over the world: the will to find a new, higher, progressive solution, an effort to rise towards a vaster, more comprehensive perfection.

Certain ideas of a more general nature, of a wider, perhaps more "collective" kind, are being worked out and are acting in the world. And both things go together: a possibility of a greater and more total destruction, a reckless inventiveness which increases the possibility of catastrophe, a catastrophe which would be on a far greater scale than it has ever been; and, at the same time, the birth or rather the manifestation of much higher and more comprehensive ideas and acts of will which, when they are heard, will bring a wider, vaster, more complete, more perfect remedy than before.

This struggle, this conflict between the constructive forces of the ascending evolution of a more and more perfect and divine realisation, and the more and more destructive, powerfully destructive forces—forces that are mad beyond all control—is more and more obvious, marked, visible, and it is a kind of race or struggle as to which will reach the goal first. It would seem that all the adverse, anti-divine forces, the forces of the vital world, have descended on the earth, are making use of it as their field of action, and that at the same time a new, higher, more powerful spiritual force has also descended on earth to bring it a new life. This makes the struggle more acute, more violent, more visible, but it seems also more definitive, and that is why we can hope to reach an early solution.

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There was a time, not so long ago, when the spiritual aspiration of man was turned towards a silent, inactive peace, detached from all worldly things, a flight from life, precisely to avoid battle, to rise above the struggle, escape all effort; it was a spiritual peace in which, along with the cessation of all tension, struggle, effort, there ceased also suffering in all its forms, and this was considered to be the true and only expression of a spiritual and divine life. It was considered to be the divine grace, the divine help, the divine intervention. And even now, in this age of anguish, tension, hypertension, this sovereign peace is the best received aid of all, the most welcome, the solace people ask and hope for. For many it is still the true sign of a divine intervention, of divine grace.

In fact, no matter what one wants to realise, one must begin by establishing this perfect and immutable peace; it is the basis from which one must work; but unless one is dreaming of an exclusive, personal and egoistic liberation, one cannot stop there. There is another aspect of the divine grace, the aspect of progress which will be victorious over all obstacles, the aspect which will propel humanity to a new realisation, which will open the doors of a new world and make it possible not only for a chosen few to benefit by the divine realisation but for their influence, their example, their power to bring to the rest of mankind new and better conditions.

This opens up roads of realisation into the future, possibilities which are already foreseen, when an entire part of humanity, the one which has opened consciously or unconsciously to the new forces, is lifted up, as it were, into a higher, more harmonious, more perfect life.... Even if individual transformation is not always permissible or possible, there will be a kind of general uplifting, a harmonisation of the whole, which will make it possible for a new order, a new harmony to be established and for the anguish of the present disorder and struggle to disappear and be replaced by an order which will allow a harmonious functioning of the whole.

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There will be other consequences which will tend to eliminate in an opposite way what the intervention of the mind in life has created, the perversions, the ugliness, the whole mass of distortions which have increased suffering, misery, moral poverty, an entire area of sordid and repulsive misery which makes a whole part of human life into something so frightful. That must disappear. This is what makes humanity in so many ways infinitely worse than animal life in its simplicity and the natural spontaneity and harmony that it has in spite of everything. Suffering in animals is never so miserable and sordid as it is in an entire section of humanity which has been perverted by the use of a mentality exclusively at the service of egoistic needs.

We must rise above, spring up into Light and Harmony or fall back, down into the simplicity of a healthy unperverted animal life.

When this talk was first published in 1958, Mother added the following note on the "uplifting" of an entire part of humanity by the action of the new forces:

But those who cannot be lifted up, those who refuse to progress, will automatically lose the use of the mental consciousness and will fall back to a sub-human level.

I shall tell you about an experience I had which will help you to understand better. It was shortly after the supramental experience of the third of February,¹ and I was still in the state in which things of the physical world seemed so far off, so absurd. A group of visitors had asked permission to come to me and one evening they came to the Playground. They were rich people, that is, they had more money than they needed to live on. Among them there was a woman in a sari; she was very fat, her sari was arranged so as to hide her body. As she was bending down to receive my blessings, one corner of the sari came open, uncovering a part of her body, a naked belly

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—an enormous one. I felt a real shock.... There are corpulent people who have nothing repugnant about them, but I suddenly saw the perversion, the rottenness that this belly concealed, it was like a huge abscess, expressing greed, vice, depraved taste, sordid desire, which finds its satisfaction as no animal would, in grossness and especially in perversity. I saw the perversion of a depraved mind at the service of the lowest appetites. Then, all of a sudden, something sprang up from me, a prayer, like a Veda: "O Lord, this is what must disappear!"

One understands very well that physical misery, the unequal distribution of the goods of this world could be changed, one can imagine economic and social solutions which could remedy this, but it is that misery, the mental misery, the vital perversion, it is that which cannot change, doesn't want to change. And those who belong to this type of humanity are condemned in advance to disintegration.

That is the meaning of original sin: the perversion which began with the mind.

That part of humanity, of human consciousness, which is capable of uniting with the supermind and liberating itself, will be completely transformed—it is advancing towards a future reality which is not yet expressed in its outer form; the part which is closest to Nature, to animal simplicity, will be reabsorbed into Nature and thoroughly assimilated. But the corrupted part of human consciousness which allows perversion through its misuse of the mind will be abolished.

This type of humanity is part of an unfruitful attempt—which must be eliminated—just as there have been other abortive species which have disappeared in the course of universal history.

Certain prophets in the past have had this apocalyptic vision but, as usual, things were mixed, and they did not have together with their vision of the apocalypse the vision of the supramental world which will come to raise up the part of humanity which consents and to transform this physical world. So, to give hope

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to those who have been born into it, into this perverted part of human consciousness, they have taught redemption through faith: those who have faith in the sacrifice of the Divine in Matter will be automatically saved, in another world—by faith alone, without understanding, without intelligence. They have not seen the supramental world nor that the great Sacrifice of the Divine in Matter is the sacrifice of involution which must culminate in the total revelation of the Divine in Matter itself.

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