WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust
30 December 1967
Mother made the following comment while speaking on the subject of government.
The problem finally reduces itself almost to this: to replace the mental government of intelligence by the government of a spiritualised consciousness.
This is a very interesting experience: how the same actions, the same work, the same observations, the same relations with the environment (near and far) take place in the mind through intelligence, and in the consciousness through experience. And this is what the body is now learning, to replace the mental regime of intelligence by the spiritual government of consciousness. And this does bring about (it looks like nothing, you may not notice it), but it does bring about a tremendous difference, so much so that it increases a hundredfold the possibilities of the body.... When the body is subject to rules, even if they are broad, even if they are comprehensive, it is the slave of these rules, and its possibilities are limited by these rules. But when it is governed by the Spirit and the Consciousness, that gives it an incomparable possibility and flexibility. And it is that which will give it the capacity to prolong its life, prolong its duration; it means the replacement of the intellectual government of the mind by the government of the Spirit, of the Consciousness--the Consciousness. Outwardly it does not seem to make much difference, but... my experience is this (because now my body no longer obeys the mind or the intelligence, not at all--it does not even understand how this can be done), but more and more, better and better, it follows the guidance, the urge of the Consciousness. And then it sees, almost every minute, the tremendous difference that this makes.... For example, time has lost its value--its fixed value. Exactly the same thing can be [new p. 107]done in a short time or a long time. Necessities have lost their authority. One can adapt oneself like this or like that. All the [old p. 107]laws, these laws that were laws of Nature, have lost all their despotism, one might say; it is no longer as before. It is enough to be always, always supple, attentive and... "responsive" to the influence of the Consciousness--the Consciousness in its omnipotence--to pass through all that, with an extraordinary suppleness.
That is the discovery which is being made more and more.
It is wonderful, is it not? It is a wonderful discovery.
It is like a progressive victory over all the imperatives. Thus all laws of Nature, naturally, all the human laws, all the habits, all the rules, all that becomes supple and ends by being nonexistent. And yet one can maintain a regular rhythm that facilitates action--it is not contrary to this suppleness. But it is a suppleness in the execution, in the adaptation, that comes in and changes everything. From the point of view of hygiene, from the point of view of health, from the point of view of organisation, from the point of view of relations with others, all that has lost not only its aggressiveness (for it is sufficient to be sane--sane and sober and calm--for it to lose its aggressiveness), but its absolutism, its imperative rule; it is all gone, it is gone.
So, one sees: as the process becomes more and more perfect--"perfect" means integral, total, leaving nothing behind--it is necessarily, inevitably, the victory over death. Not that the dissolution of cells which death represents does not exist, but it will exist only when it will be necessary: not as an absolute law, but as one of the procedures, when it is necessary.
Above all, it is this: all that the Mind has brought of the rigid, the absolute, the almost invincible... will disappear. And simply that, by transferring the supreme power to the Supreme Consciousness.
Perhaps it is that which the ancient seers meant when they spoke of transferring the power of Nature or the power of Prakriti to Purusha, transferring it from Prakriti to Purusha. It is perhaps that which they expressed in this way.
Collected Works of The Mother, First Edition, Volume 11, pp. 106-107