The contents of this document are copyright 1976, Sri Aurobindo Ashram Trust, Pondicherry, India. You may make a digital copy or printout of this text for your personal, non-commercial use under the condition that you copy this document without modifications and in its entirety, including this copyright notice.
Mother, in the heart there is a double action: the action of vital impulse and that of pure emotion. What makes this mixture possible?
How does this mixture come about?
For both have their seat in the heart, don't they?
Not in the same place.
It is not our physical heart, you understand. It is this centre here (Mother points to the middle of the chest.) But there are various depths. The more you come to the surface, the more is it mixed, naturally, with vital impulses and even purely physical reactions, purely physical sensations. The deeper you go, the less the mixture. And if you go deep enough, you find the feeling absolutely pure, behind. It is a question of depth.
One throws oneself out all the time; all the time one lives, as it were, outside oneself, in such a superficial sensation that it is almost as though one were outside oneself. As soon as one wants even to observe oneself a little, control oneself a little, simply know what is happening, one is always obliged to draw back or pull towards oneself, to pull inwards something which is constantly like that, on the surface. And it is this surface thing which meets all external contacts, puts you in touch with similar vibrations coming from others. That happens almost outside you.
That is the constant dispersal of the ordinary consciousness.
For instance, take a movement, an inspiration coming from the psychic depths of the being -- for it comes even to those who are not conscious of their psychic - - a kind of inspiration coming from the depths; well, in order to make itself perceptible it has to come to the surface. And as it comes to the surface, it gets mixed with all sorts of things which have nothing to do with it but which want to make use of it. As, for instance, all the desires and passions of the vital which, as soon as a force from the depths rises to the surface, catch hold of it for their own satisfaction. Or else people who live in the mind and want to understand and evaluate their experience, to judge it: then it is the mind that seizes upon this inspiration or this force which rises to the surface, for its own benefit, for its own satisfaction -- and it becomes mixed, and that spoils everything. And this happens constantly; constantly surface movements creep into the inspiration from the depths and deform it, veil it, defile it, ruin it completely, deforming it to such an extent that it is no longer recognizable.
Why do these external impulses, when they come in contact with the inspiration rising from within, spoil everything, instead of being transformed?
Ah! Excuse me, it is a reciprocal movement. And it depends on the proportion. The inspiration from within acts, of course. It is not that it is completely absorbed and destroyed, it isn't that. Necessarily, it acts but it becomes mixed, it loses its purity and original power. but all the same something remains, and the result depends on the proportion of the forces, and this proportion is very different depending on the individual.
The mixture is not unavoidable; it is only what usually happens. And the proportion is very different according to the individual. With some, when the psychic within takes a decision and sends out a force, it is quite visible, it is visibly a psychic inspiration. One can at times see a sort of shadow pass which comes from the mind or ther vital; but these are interventions of no importance which cannot at all change the nature of the psychic inspiration, if one does not let them have the upper hand.
None of these things is irremediable, for otherwise there would be no hope of progress.
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Last modified on Aug 11, 1995