Chapter 9115 November 1958

amorphous, inert, formless, neutral and grey — formerly, when I entered into the zones of inconscience, that was the first thing that I met; but in my experience yesterday, it was an inconscience hard, rigid, coagulated, as if coagulated for a resistance. It was a mental inconscience; all efforts make no impression on it, nothing can penetrate it. And this inconscience is much worse than a purely material inconscience. It was not the original inconscient; it was, if one may say so, a mentalised inconscient. All this rigidity, hardness, narrowness, fixity, opposition come from a mental presence in the creation: this is what the mind has brought into the inconscient. When the mind had not manifested, the inconscient was not like that: it was formless and had the plasticity of formless things. That plasticity has disappeared.

The beginning of the experience is a very expressive image of the action of mind in the inconscient; it has made the inconscient aggressive — it was not like that before — aggressive, resisting, obstinate. That was precisely the starting-point of my experience. I was in fact trying to look into the mental inconscience of people, and this mental inconscience refuses to change, while the other did not; the purely material inconscience has no mode of being, it does not exist, it is not organised in any way. While this one is an organised inconscience, organised through the beginning of a mental influence — and it is a hundred times worse! It has now become a much greater obstacle than before. Before, it did not even have the power to resist, it had nothing, it was truly inconscient. Now it is an inconscience organised in its refusal to change! So I wrote, “most hard and rigid and narrow” — the idea is of something which presses you, presses you — “most stifling”.

Then I wrote, “I struck upon an almighty spring.” That means precisely this: in the deepest depths of the inconscient, there is a supreme spring that enables us to touch the Supreme. Because at the very bottom of the inconscience there is the Supreme. It is the Supreme who enables us to touch the Supreme. This is the “almighty spring”.

It is always the same idea that the highest height touches the deepest depth. The universe is like a circle; it is represented by a serpent that bites its own tail. That means that the supreme height touches the most material matter without any intermediary. I have said this many times, but here it was an experience of the thing as I had it.

Finally I said, “a formless limitless Vast vibrating with the seeds of a new world”. This does not refer to the primordial creation, but to the supramental creation; so this experience does not correspond to a return to the supreme origin of all. I had altogether the impression that I was projected into the origin of the supramental creation: it is something of the Supreme that has already been objectified precisely for the sake of the supramental creation.

There was in fact this entire impression of power, of warmth and of gold. It was not fluid, but like a powdery mist. And each one of these things (they cannot be called particles or fragments or even points, unless point is taken in the mathematical sense, a point that does not occupy any place in space) was like living gold, a powdery mist of warm gold — one cannot call it bright, nor can one call it dark; neither was it light: a multitude of small points of gold, nothing but that. One could say that they touched my eyes, my face... and with a tremendous force! At the same time, there was the feeling of a plenitude, of an all-powerful peace — it was rich, it was full. It was movement at its maximum, infinitely more swift than anything that one can imagine, and at the same time it was absolute peace, perfect stillness.

And this almighty spring was a perfect image of what hap-pens, is bound to happen and will happen for everybody: all at once you shoot up into the vast.

The experience that I have just described was followed by another which was also noted down at the time.2 2 See the following talk of 15 November 1958.

EXPERIENCE OF 13 NOVEMBER 1958 To tell the truth, you are never freed from hostile forces until you come out for good into the Light, above the lower hemisphere. And there the phrase “hostile forces” loses its meaning; only the forces of progress are there in order to compel you to progress. But you must come out of the lower hemisphere in order to see things in that way; because below, they are very real in their opposition to the divine plan.

It was said in the old traditions that one could not live more than twenty days in that higher state without leaving one’s body and returning to the supreme origin. Now that is no longer true.

It is precisely this state of perfect harmony, beyond all attacks, that will become possible with the supramental reali-sation. It is that which will be realised for all who are destined for the supramental transformation. The adverse forces know quite well that in the supramental world they will automatically disappear: having no more use, they will be dissolved without the need to do anything, simply through the presence of the supramental force. That is why they rush about in a rage, negating everything, everything.

But the link between the two worlds has not yet been built — it is in the course of being built. That was the meaning of the experience of February third,1 namely, to establish a link between the two worlds. For the two worlds are there in fact — not one above the other: one within the other, in two different dimensions — but there is no communication between the two. They overlap each other without being joined together. In the experience of February third, I saw some of those from here and 1 The Mother commented on this experience in her talk of 19 February 1958, Ques-tions and Answers 1957– 58, CWM, Vol. 9, pp. 271– 283.

elsewhere who already belong to the supramental world in one part of their being; but there is no connection, no junction. The moment has come just now in the history of the universe when that link must be established.

The experience of November fifth was a new step in the construction of the link between the two worlds. I was indeed projected into the very origin of the supramental creation: all that warm gold, that living tremendous power, that sovereign peace. I saw once again that the values which govern in this supramental world have nothing to do with our values here below, even the values of the wisest, even those values which we consider most divine at the time we live constantly in the divine Presence. It is altogether different.

Not only in our state of worship and surrender to the Lord, but even in our state of identification, the quality of the identification is different depending on whether we are on this side, progressing in this hemisphere below, or have passed over to the other and emerged into the other world, the other hemisphere, the higher hemisphere.

The quality or the kind of relation that I had with the Supreme at that moment was quite different from that which we have here, and even the identification had a different quality. With regard to the lower movements one understands very well that they are different, but that was the summit of our experience here, that identification by which it is the Supreme who rules and lives. Well! He rules and lives quite differently when we are in this lower hemisphere and when we are in the supramental life. And at that moment2 what gave intensity to the experience was that I came to perceive, vaguely, these two states of consciousness at the same time. It is almost as if the Supreme himself is different, that is to say, the experience we have of him. And yet in both cases there was contact with the Supreme. Well, probably what differs is what we perceive of 2 The experience of November 13.

him or the way in which we translate it; but the quality of the experience is different.

There is in the other hemisphere an intensity and a plenitude which expresses itself through a power different from the one here. How to explain it? You cannot. The quality of the consciousness itself seems to change. It is not something higher than the summit to which we can rise here, it is not one step more: here, we are at the end, at the summit. It is the quality that is different, the quality, in the sense that there is a plenitude, a richness, a power. This is a translation, in our manner, but there is something that escapes us — it is truly a new reversal of consciousness.

When we begin to live the spiritual life, a reversal of consciousness takes place which is for us the proof that we have entered the spiritual life; well, another reversal of consciousness occurs when one enters the supramental world.

Besides, perhaps each time that a new world opens up, there will again be a new reversal of this kind. Thus even our spiritual life — which is such a total reversal in relation to ordinary life — is and appears to be, in relation to the supramental consciousness, the supramental realisation, something so totally different that the values of the two are almost opposite.

One can put it in this way (but this is very imprecise, more than diminished — deformed): it is as if our entire spiritual life were made of silver whereas the supramental is made of gold, as if the whole spiritual life here below were a vibration of silver, not lustreless, but merely a light, a light that goes up to the summit, a light quite pure, pure and intense; but in the other life, the supramental life, there is a richness and a power that makes all the difference. This whole spiritual life of our psychic being and our present consciousness, which appears so warm, so full, so wonderful, so sparkling to the ordinary consciousness, well, all this splendour appears poor in relation to the splendour of the new world.