object:1959-10-06 - Sri Aurobindos abode
book class:Agenda Vol 01
author class:The Mother
subject class:Integral Yoga
1959 Tue 6 October
October 6, 1959
(Thus the bird flew back once more...)
For the West, with all its outward development, a few centuries may be needed before the junction between the two worlds can be made. And yet these two worlds—the physical world and the world of Truth—are not distant from one another. They are as if superimposed. The world of Truth is there, close by, like a lining of the other.
Shortly before the 15th of August I had a unique experience that exemplifies all this.1 For the first time the supramental light entered directly into my body, without passing through the inner beings. It entered through the feet (a red and gold color—marvelous, warm, intense), and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly received the indication to make the Calm and Peace descend, to widen all this body-consciousness and all these cells, so that they could contain the supramental light. So I widened, and as the light was ascending, I brought down the vastness and an unshakable peace. And suddenly, there was a second of fainting.
I found myself in another world, but not far away (I was not in a total trance). This world was almost as substantial as the physical world. There were rooms—Sri Aurobindo’s room with the bed he rests on—and he was living there, he was there all the time: it was his abode. Even my room was there, with a large mirror like the one I have here, combs, all kinds of things. And the substance of these objects was almost as dense as in the physical world, but they shone with their own light. It was not translucent, not transparent, not radiant, but self-luminous. The various objects and the material of the rooms did not have this same opacity as the physical objects here, they were not dry and hard as in the physical world we know.
And Sri Aurobindo was there, with a majesty, a magnificent beauty. He had all his beautiful hair as before. It was all so concrete, so substantial—he was even being served some kind of food. I remained there for one hour (I had looked at my watch before and I looked at it afterwards). I spoke to Sri Aurobindo, for I had some important questions to ask him about the way certain things are to be realized. He said nothing. He listened to me quietly and looked at me as if all my words were useless: he understood everything at once. And he answered me with a gesture and two expressions on his face, an unexpected gesture that did not at all correspond to any thought of mine; for example, he picked up three combs that were lying near the mirror (combs similar to those I use here, but larger) and he put them in his hair. He planted one comb in the middle of his head and the two others on each side, as if to gather all his hair over his temples. He was literally COIFFED with these three combs, which gave him a kind of crown. And I immediately understood that by this he meant that he was adopting my conception: ‘You see, I embrace your conception of things, and I coif myself with it; it is my will.’ Anyway, I remained there for one hour.
And when I awoke, I didn’t have this feeling of returning from afar and of having to re-enter my body, as I usually do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of falsehood. I had forgotten everything—people, things, what I had to do; everything had gone, as if it had no reality at all.
You see, it’s not as if this world of Truth had to be created from nothing: it is fully ready, it is there, like a lining of our own present world. Everything is there, EVERYTHING is there.
I remained in that state for two full days, two days of absolute felicity. And Sri Aurobindo was with me the whole time, the whole time—when I walked, he walked with me, when I sat down, he sat next to me. On the day of August 15th, too, he remained there constantly during the darshan. But who was aware of it? A few—one or two—felt something. But who saw?—No one.
And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the real one that is there, so near, would come to take the place of our world of falsehood. Not ready. That was all he replied. Not ready.
Sri Aurobindo gave me two days of this—total bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? … It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.
It is similar with this japa: an imperceptible little change, and one can pass from a more or less mechanical, more or less efficient and real japa, to the true japa full of power and light. I even wondered if this difference is what the tantrics call the ‘power’ of the japa. For example, the other day I was down with a cold. Each time I opened my mouth, there was a spasm in the throat and I coughed and coughed. Then a fever came. So I looked, I saw where it was coming from, and I decided that it had to stop. I got up to do my japa as usual, and I started walking back and forth in my room. I had to apply a certain will. Of course, I could do my japa in trance, I could walk in trance while repeating the japa, because then you feel nothing, none of all the body’s drawbacks. But the work has to be done in the body! So I got up and started doing my japa. Then, with each word pronounced—the Light, the full Power. A power that heals everything. I began the japa tired, ill, and I came out of it refreshed, rested, cured. So those who tell me they come out of it exhausted, contracted, emptied, it means that they are not doing it in the true way.
I understand why certain tantrics advise saying the japa in the heart center. When one applies a certain enthusiasm, when each word is said with a warmth of aspiration, then everything changes. I could feel this difference in myself, in my own japa.
In fact, when I walk back and forth in my room, I don’t cut myself off from the rest of the world—although it would be so much more convenient! … All kinds of things come to me—suggestions, wills, aspirations. But automatically I make a movement of offering: things come to me and just as they are about to touch my head, I turn them upwards and offer them to the Light. They don’t enter into me. For example, if someone speaks to me while I am saying my japa, I hear quite well what is being said, I may even answer, but the words remain a little outside, at a certain distance from the head. And yet sometimes, there are things that insist, more defined wills that present themselves to me, so then I have to do a little work, but all that without a pause in the japa. If that happens, there is sometimes a change in the quality of my japa, and instead of being fully the power, fully the light, it is certainly something that produces results, but results more or less sure, more or less long to fructify; it becomes uncertain, as with all things of this physical world. Yet the difference between the two japas is imperceptible; it’s not a difference between saying the japa in a more or less mechanical way and saying it consciously, because even while I work I remain fully conscious of the japa—I continue to repeat it putting the full meaning into each syllable. But nevertheless, there is a difference. One is the all-powerful japa; the other, an almost ordinary japa … There is a difference in the inner attitude. Perhaps for the japa to become true, a kind of joy, an elation, a warmth of enthusiasm has to be added—but especially joy. Then everything changes.
Well, it is the same thing, the same imperceptible difference, when it comes to entering the world of Truth. On one side there is the falsehood, and on the other, close by, like the lining of this one, the true life. Only a little difference in the inner quality, a little reversal, is enough to pass to the other side, into the Truth and Light.
Perhaps simply to add joy would suffice.
I will have to look at this in my body since that is where it is happening, where things are being prepared.
This other world you speak of, this world of Truth, is it the supramental world?
My feeling is that this life which Sri Aurobindo is living right now is not the full satisfaction of the supramental life for him.
In this other world, there was infinity, majesty, perfect calm, eternity—all was there.
Perhaps it was joy that was missing.
Of course, Sri Aurobindo himself had joy. But I had the impression that it was not total and that this is why I had to continue the work. I felt that it could only be total when things here have changed.
See July 24-25. ↩
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