© Sri Aurobindo Ashram Trust


Sweet Mother, how should we reject something in the vital so that it doesn't enter the subconscient?


There is a great difference between pushing back a thing simply because one doesn't want it and changing the state of one's consciousness which makes the thing totally foreign to one's nature. Usually, when one has a movement one doesn't want, one drives it away or pushes it back, but one doesn't take the precaution of finding within oneself what has served and still serves as a support for this movement, the particular tendency, the fold of the consciousness which enables this thing to enter the consciousness. If, on the contrary, instead of simply making [new p. 84]a movement of reprobation and rejection, one enters deeply into his vital consciousness and finds the support, that is, a kind of [old p. 84]particular little vibration buried very deeply in a corner, often in such a dark corner that it is difficult to find it there; if one starts hunting it down, that is, if one goes within, concentrates, follows as it were the trail of this movement to its origin, one finds something like a very tiny serpent coiled up, something at times quite tiny, not bigger than a pea, but very black and sunk very deeply.

And then there are two methods: either to put so intense a light, the light of a truth-consciousness so strong, that this will be dissolved; or else to catch the thing as with pincers, pull it out from its place and hold it up before one's consciousness. The first method is radical but one doesn't always have at his disposal this light of truth, so one can't always use it. The second method can be taken, but it hurts, it hurts as badly as the extraction of a tooth; I don't know if you have ever had a tooth pulled out, but it hurts as much as that, and it hurts here, like that. (Mother shows the centre of the chest and makes a movement of twisting.) And usually one is not very courageous. When it hurts very much, well, one tries to efface it like this (gesture) and that is why things persist. But if one has the courage to take hold of it and pull it until it comes out and to put it before himself, even if it hurts very much... to hold it up like this (gesture) until one can see it clearly, and then dissolve it, then it is finished. The thing will never again hide in the subconscient and will never again return to bother you. But this is a radical operation. It must be done like an operation.

You must first have a great deal of perseverance in the search, for usually when one begins searching for these things the mind comes to give a hundred and one favourable explanations for your not needing to search. It tells you, "Why no, it is not at all your fault; it is this, it is that, it is the circumstances, it is the people, these are things received from outside--all kinds of excellent excuses, which, unless you are very firm in your resolution, make you let go, and then it is finished; and so, after [new p. 85]a short time the whole business has to be started [old p. 85]again, the bad impulse or the thing you didn't want, the movement you didn't want, comes back, and so you must begin everything over again--till the day you decide to perform the operation. When the operation is done it is over, one is free. But, as I said, you must distrust mental explanations, because each time one says, "Yes, yes, at other times it was like that, but this time truly, truly it is not my fault, it is not my fault." There you are. So it is finished. You must begin again. The subconscient is there, the thing goes down, remains there, very comfortably, and the first day you are not on your guard, hop! it surges up again and it can last--I knew people for whom it lasted more than thirty-five years, because they did not resolve even once to do what was necessary.

Yes, it hurts, it hurts a little, that's all; afterwards it is finished. So there we are.


Some people have all kinds of little things like this in their head, dark little things. Some people have them here (Mother points to the heart), others have them lower down, for each one it depends... but for each one it is the same thing, it is always... I am saying this because it is very remarkable that if one does the work--whoever it may be--the result is always the same, wherever it may be, whether in the head or the chest or in all the centres of consciousness, if one pushes the investigation far [old p. 89]enough, step by step, step by step, untiringly, one always reaches [new p. 89]something; from far it looks like a pea... like the peas... a little black pea; but if one draws near carefully enough--it depends on the degree of concentration--one perceives that it is like a very tiny... serpent, the size of a microbe, but it is very small, all coiled up like that, rolled upon itself like that. Then one takes it by the tail and pulls it out.

Sweet Mother, are there as many serpents as bad movements?

Yes, precisely! (Laughter) That makes a lot, quite an army. When it is in the head it is troublesome, because it is still more difficult to discover them, and one is so full of wrong ideas that it is very difficult to put any order in there. Where it is easiest to find and cure is here (Mother shows the centre of the chest), but it is there that it hurts most; however it is the place where one finds it most easily and cures it most radically. Lower down in the vital it is more obscure and entangled--it is quite muddled. It is all mixed up and there are many of these things--when they are there, there are many. You must put some order there first before finding them. There are some which are entangled like this (gesture). For example, many people have the tendency to fly into a rage--suddenly it takes possession of them. Pouff! They get terribly angry. It is here that one must look for the cause; and here it is all entangled, like this, all mixed up, and one must go very deep and very fast because this spreads with the swiftness of a flood; and when it has spread, it is quite a mass of... like a black smoke which rises and burdens the consciousness, and it is very, very difficult to put any order in there. But when one feels that the fury is going to rise up, if one hurries there immediately like that in the vital centre, and goes there with a torch which lights up well, one can find the corner. If one finds the corner, hop! one does this, gets hold of it, and it is finished, the anger falls instantaneously, [old p. 90]even before one has had the time to say a word. I give this example; there are hundreds of others. [new p. 90]All affairs of feelings, vanity, ambition, passion--passion... yes, but still not only material passion: I mean (I don't like to use the word because it is a travesty, but still) what men call love--all that, it is there one finds it, all attachments, all sentimentality, all this, it is in there.


But I thought there was a procedure for rejection?

No, this is the procedure, to reject always into a lower part of the being, and finally the last refuge, he says, is in the inconscient; and in order to get rid of something, to tell the truth, you must go right into the inconscient; if one pursues it there, it cannot go lower down. So there is only one solution for it, to transform itself.

Can't one transform it without going further?

One can. But it is quite difficult. But one can do it, because rejecting is not the best method. You see, to do this (gesture) is the easiest way; something troubles you, you do this (gesture), as you do for flies; but it is a little as with the flies, it takes a round and then comes back. [new p. 95]

But what is necessary is what I explained to you last time [old p. 96]in detail: to find out why it comes, why it is there, and change it--the cause itself. Then it no longer returns, there is no affinity any longer.

Things come to you because they have an affinity. There is something to which they can cling, a kind of sympathy somewhere, which may not be very conscious or very open, but there is one. And if it were not there, the thing would no longer come. There is a whole set of things which never come to bother you any longer, once you have changed the essential points in your nature.