LITMIR.BIZ

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and functioning of which we could speak as not only the total but the supreme perfection of the body.

      *

      Words of the Mother

      Mother, how can the functioning of the body “attain to a supreme capacity”?

      Precisely by transformation... For the moment, our body is simply a doubtful improvement on the animal body, for if we have gained from a certain point of view, we have lost from another. It is certain that from the point of view of purely physical capacities many animals are superior to us. Unless by a special culture and transformation we succeed in really transforming our capacities, it could be said that from the point of view of strength and muscular power a tiger or a lion is far superior to us. From the point of view of agility a monkey is far superior to us; and, for instance, a bird can travel without needing any exterior mechanism or plane, which is not yet possible for us... and so on. And we are bound by the animal necessities of the functioning of our organs; so long as we depend, for instance, on material food, on absorbing matter in such a crude form, we shall be quite inferior animals.

      ...but all this purely animal functioning of our body, all this part which is exactly the same as in animal life – that we depend for life on the circulation of the blood and to have blood we need to eat, and so on, and all that this implies – these are terrible limitations and bondages! As long as material life depends on that, it is obvious that we won’t be able to divinise our life.

      So, we must assume that animality in the human being should be replaced by another source of life, and this is quite conceivable – not only conceivable but partially realisable; and this is obviously the aim we ought to set before ourselves if we want to transform matter and make it capable of expressing divine qualities.

      In the very, very old traditions – there was a tradition more ancient than the Vedic and the Chaldean which must have been the source of both – in that ancient tradition there is already mention of a “glorious body” which would be plastic enough to be transformed at every moment by the deeper consciousness: it would express that consciousness, it would have no fixity of form. It mentioned luminosity: the constituent matter could become luminous at will. It mentioned a sort of possibility of weightlessness which would allow the body to move about in the air only by the action of will-power and by certain processes of control of the inner energy, and so on. Much has been said about these things.

      I don’t know if there ever were beings on earth who had partially realised this, but in a very small way there have been partial instances of one thing or another, examples which go to prove that it is possible. And following up this idea, one could go so far as to conceive of the replacement of material organs and their functioning as it now is, by centres of concentration of force and energy which would be receptive to the higher forces and which, by a kind of alchemy, would use them for the necessities of life and the body. We already speak of the different “centres” in the body – this knowledge is very widespread among people who have practised yoga – but these centres could be perfected to the point where they replace the different organs by a direct action of the higher energy and vibrations on matter. Those who have practised occultism well enough, in its most integral form, it could be said, know the process of materialisation of subtle energies and can put them in contact with physical vibrations. Not only is it something that can be done, but it is something which is done. And all that is a science, a science which must itself be perfected, completed, and which will obviously be used for the creation and setting in action of new bodies which will be able to manifest the supramental life in the material world.

      But, as Sri Aurobindo says, before this can be done, it is good to utilise all that we have in order to increase and make more exact the control of physical activities. It is very obvious that those who practise physical culture scientifically and with coordination acquire a control over their bodies that’s unimaginable for ordinary people. When the Russian gymnasts came here, we saw with what ease they did exercises which for an ordinary man are impossible, and they did them as if it was the simplest thing in the world; there was not even the least sign of effort! Well, that mastery is already a great step towards the transformation of the body. And these people who, I could say, are materialists by profession, used no spiritual method in their education; it was solely by material means and an enlightened use of human will that they had achieved this result. If they had added to this a spiritual knowledge and power, they could have achieved an almost miraculous result.... Because of the false ideas prevalent in the world, we don’t usually see the two things together, spiritual mastery and material mastery, and so one is always incomplete without the other; but this is exactly what we want to do and what Sri Aurobindo is going to explain: if the two are combined, the result can reach a perfection that’s unthinkable for the ordinary human mind, and this is what we want to attempt.

      *

      Words of the Mother

      ...the greatest spiritual power, if it enters material that’s not educated, will produce a result far superior to what that individual would have been able to achieve in his ordinary state, but far inferior to what a genius who has mastered matter can produce. It is not enough that “the Spirit bloweth”, the instrument must also be capable of manifesting it.

      I believe that is one of the things Sri Aurobindo is going to explain: why it is necessary to give to the physical, external being, its full development, the capacity of controlling matter directly; then you put at the disposal of the Spirit an instrument capable of manifesting it, otherwise... Yes, I knew several people who in their ordinary state could not write three lines without making a mistake, not only spelling mistakes but mistakes of language, that is, who could not express one thought clearly – well, in their moments of spiritual inspiration, they used to write very beautiful things, but all the same these very beautiful things were not so beautiful as the works of the greatest writers. These things seemed remarkable in comparison with what they could do in their ordinary state; it was true, their present possibilities were used to the maximum, it was something that gave a value to what otherwise would have had none at all. But supposing you take a real genius – a musician or artist or writer of genius – who has fully mastered his instrument, who can use it to produce works that express the utmost human possibility, if you add to this a spiritual consciousness, the supramental force, then you will have something truly divine.

      And this is precisely the key to the effort Sri Aurobindo wanted us to make.

      And your body, if you draw from it all the possibilities it holds, if you educate it by the normal, well-known, scientific methods, if you make this instrument into something as perfect as possible, then, when the supramental truth manifests in that body, it will become immediately – without centuries of preparation – a marvellous instrument for the expression of the Spirit.

      That is why Sri Aurobindo used to repeat and has always said: You must work from both ends, not let go of one for the other. And certainly, if you want to have a divine consciousness, you must not give up spiritual aspiration; but if you want to become an integral divine being on earth, take good care not to let go of the other end, and make your body the best possible instrument.

      It is a disease of the ordinary human intellect – which comes, moreover, from separation, division – to make a thing always either this or that. If you choose this, you turn your back on that; if you choose that, you turn your back on this.

      It is an impoverishment. One must know how to take up everything, combine everything, synthesise everything. And then one has an integral realisation.

      * * *

      Chapter II

      Control of the Body

      Words of the Mother

      It might be better to remind you that we are here for a special work, a work which is done nowhere else.

      We want to come in contact with the supreme consciousness, the universal consciousness, we want to bring it down in ourselves and to manifest it. But for that we must have a very solid base; our base is our physical being, our body. Therefore we have to build up a body solid, healthy, enduring, skilful, agile and strong, ready for everything.

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