Chapter 9718 July 1961

Two things you must eliminate: falling into the stupor of the inconscience, with all the things of the subconscient and inconscient that rise up, invade you, enter you; and a vital and mental superactivity where you pass your time in fighting, literally, terrible battles. People come out of that state bruised, as if they had received blows. And they did receive them — it is not “as if”! And I see only one way out: to change the nature of sleep.

18 July 1960 Naturally, dates are put on these old talks, but nobody pays any attention to the dates. How can they be mixed up with the things of today, which are on an entirely different plane?

There is an experience where you are altogether outside time, that is to say, in front, behind, above, below, it is all the same. In this identification, at the moment of identification, there is no more past or present or future. And in truth, this is the only way of knowing.

As the experiences develop, these old talks give me the impression of someone who walks all around a garden telling about what is there within it. But there comes a time when you enter into the garden and then you know a little better what is there. And I am beginning to enter. I am beginning.

The question which introduces this talk is based upon Sri Aurobindo’s aphorism: “Sin is that which was once in its place, persisting now it is out of place; there is no other sinfulness.”

What are the very first things that the Supramental Force intends to drive out, or is trying to drive out, so that everything may be in its place, individually and cosmically?

Drive out? But will it “drive out” anything? If we accept Sri Aurobindo’s idea, it will put each thing in its place, that’s all.

One thing must necessarily cease, and that is the distortion, that is to say, the veil of falsehood upon Truth, because that is what is responsible for everything we see here. If this is removed, things will be completely different, completely. They will be what we feel them to be when we come out of this consciousness. When one comes out of this consciousness and enters into the Truth-consciousness, the difference is such that one wonders how there can be anything like suffering and misery and death and all that. There is a kind of astonishment in the sense that one does not understand how it can happen — when one has really tipped over to the other side. But this experience is usually associated with the experience of the unreality of the world as we know it, whereas Sri Aurobindo says that this perception of the unreality of the world is not necessary in order to live in the supramental consciousness — it is only the unreality of Falsehood, not the unreality of the world. That is to say, the world has a reality of its own, independent of Falsehood.

I suppose that is the first effect of the Supermind — the first effect in the individual, because it will begin with the individual.

1 The question and first three paragraphs of this talk are also published in On Thoughts and Aphorisms, CWM, Vol. 10, pp. 107– 08.

It is probable that this state of new consciousness will have to become a constant state. But then a problem arises: how can one remain in contact with the world as it is in its deformation? Because I have noticed one thing: when this state is very strong in me, very strong, so strong that it is able to resist anything that comes to bombard it from outside, then when I say something, people do not understand at all, not at all; so this state inevitably does away with a useful contact.

Taking only the earth, for example, how could there be a little supramental creation, a nucleus of supramental action and radiation upon earth? Is it possible? One can conceive very well of a nucleus of superhuman creation and of supermen, that is to say, men who were men and who through evolution and transformation (in the true sense of the word) have suc-ceeded in manifesting the supramental forces; but their origin is human and since their origin is human there is necessarily a contact; even if everything is transformed, even if the organs are transformed into centres of force, there remains nonetheless something human, like a colouring. It is these beings, according to the traditions, who will discover the secret of direct supramental creation, without passing through the process of ordinary Nature, and it is through them that the truly supramental be-ings will take birth, the ones who must necessarily live in a supramental world. But then how would the contact be made between these beings and the ordinary world? How is one to conceive of the transformation of Nature, a transformation sufficient to bring about the supramental creation upon earth? I do not know.

Naturally, for such a thing to happen, a considerably long time is needed, this we know; and there will probably be stages, steps, things which will appear, things which for the moment we do not know or do not conceive, and they will change the conditions of the earth — but that means seeing some thousands of years ahead.

There remains the problem: is it possible to make use of this notion of space, I mean the space on the terrestrial globe?2 Is it possible to find a spot where one could create the embryo or seed of the future supramental world? The plan came in all the details, but it is a plan which in its spirit and consciousness does not at all conform to what is possible on earth at present; yet in its most material manifestation, it was based on terrestrial conditions. It is the concept of an ideal town which would be the nucleus of an ideal country, a town which would have contacts, purely superficial and extremely limited in their effect, with the outside world. One would therefore already have to conceive — but this is possible — of a power sufficiently strong to be at the same time a protection against aggression or ill-will (this would not be the most difficult protection to obtain) and against infiltration and admixtures. But if necessary, one can conceive of that. From the social point of view, from the point of view of organisation, from the point of view of the inner life, these are not problems. The problem is the relation with what is not supramentalised, to prevent the infiltration, the admixture: that is to say, to prevent the nucleus from falling back into an inferior creation — it is a problem about the period of transition.

All those who have given thought to the problem have always imagined something unknown to the rest of humanity, like a gorge in the Himalayas, for example, a place unknown to the rest of the world. But this is not a solution; it is not a solution at all.

No, the only solution is an occult power, but this already implies that before anything can be done, a certain number of individuals must have reached a great perfection of realisation. But one can conceive that if this can be done, one can have a spot which is in the midst of the outside world and yet isolated (without any contacts, you see), a spot where everything would be exactly in its place — as an example. Each thing is exactly 2 Later, when asked about the meaning of this phrase, the Mother laughed and said: “I said that of the other side! — the side where the notion of space is not so concrete.”