Chapter 15Inner Detachment and the Witness Attitude · The Witness Attitude

A man with a very developed introspective mind often identifies himself with the witness part of his mind and observes his own thoughts and studies their nature. That is a beginning which makes it easy for the full detachment to come. For others it is less easy, but it can be done by all.

* There is a stage in the sadhana in which the inner being begins to awake. Often the first result is the condition made up of the following elements:

(1) A sort of witness attitude, in which the inner consciousness looks at all that happens as a spectator or observer, observing things but taking no active interest or pleasure in them.

(2) A state of neutral equanimity in which there is neither joy nor sorrow, only quietude.

(3) A sense of being something separate from all that hap-pens, observing it but not part of it.

(4) An absence of attachment to things, people or events. It seems as if this condition were trying to come in you; but it is still imperfect. For instance in this condition (1) there should be no disgust or impatience or anger when people talk, only indifference and an inner peace and silence. Also (2) there should not be a mere neutral quiet and indifference, but a positive sense of calm, detachment and peace. Again (3) there should be no going out of the body so that you do not know what is happening or what you are doing. There may be a sense of not being the body but something else, — that is good; but there should be a perfect awareness of all that is going on in or around you.

Moreover this condition even when it is perfect is only a transitional stage — it is intended to bring a certain state of freedom and liberation. But in that peace there must come the feeling of the Divine Presence, the sense of the Mother’s power working in you, the joy or Ananda.

If you can concentrate in the heart as well as in the head, then these things can more easily come.

* The mind can become quiet only when you detach yourself from it and see the thoughts as things that pass. Then you don’t think yourself but see thoughts passing through your mind. Afterwards you can stop attending to these passers-by and concentrate on the Mother.

Thoughts and feelings are passing from one human being to another all the time, only people don’t know or observe it. Especially if people live together the same life, as in the Asram, a sort of atmosphere is formed in which the same thoughts and feelings are moving about and constantly passing from one to another.

You have to become conscious — that is to say, there must be something in you which is not carried away by thoughts and feelings, but looks at them and observes how they work and how they affect you. The part that observes and knows is called the Witness s¯aks.¯ı in man. It is always possible to develop this in oneself.

It is not by thinking and reading that consciousness comes. There are many who read and think a great deal but are not conscious, have not the witness developed in them. There are others who work all day like X, yet are very strongly conscious. When one has the power of stopping thinking altogether and only looking, then the Witness becomes very strong and conscious. This consciousness can come by practice, but it can also come by turning to the Mother and thinking of her always and offering to her everything. The being opens, the Mother’s force begins to work and one becomes more and more conscious.

* It is indeed a great thing that you can keep this calm and this unaffected witness attitude. It is always the sign of a strong inner foundation in the consciousness and that even the physical being shares in this result of the realisation.

* As for the “spectator” and the coils of the dragon, it is the Chino- Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the Witness seeing it all and observing in its unfolding the unrolling of the play of the Divine, Lila. It is this attitude that gives the greatest calm, peace, samata in face of the riddle of the cosmic workings. It is not meant that action and movement are not accepted but they are accepted as the Divine Working which is leading to ends which the mind may not always see at once, but the soul divines through all the supreme purpose and the hidden guidance.

Of course there is afterwards an experience in which the two sides of the Divine Whole, the Witness and the Player, blend together; but this poise of the spectator comes first and leads to that fuller experience. It gives the balance, the calm, the increasing understanding of soul and life and their deeper significances without which the full supramental experience cannot come.