WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust
Will and Willings
12 December 1956
I have another question about what I told you the other day, when we discussed the distinction between will and willings. I told you that willings--what Sri Aurobindo calls willings--are movements arising not from a higher consciousness coming [new p. 389]down into the being and expressing itself in action, but from impulses or influences from outside. We reserved the word will to express what in the individual consciousness is the expression of an order or impulse coming from the truth of the being, from the truth of the individual--his true being, his true self, you understand. That we call will. And all the impulses, actions, movements arising in the being which are not that, we said were willings. And I told you in fact that without knowing it or at times even knowing it, you are moved by influences coming from outside which enter in without your even being aware of them and arouse in you what you call the will that a certain thing may happen or another may not, etc.
So I am asked:
"What is the nature of these influences from outside? Could you give us an explanation of their working?"
Naturally these influences are of very diverse kinds. They may be studied from a psychological point of view or from an almost mechanical standpoint, the one usually translating the other, that is, the mechanical phenomenon occurs as a sort of result of the psychological one.
In very few people, and even in the very best at very rare moments in life, does the will of the being express that deep inner, higher truth.
(After a silence Mother continues:) The individual consciousness extends far beyond the body; we have seen that even the subtle physical which is yet material compared with the vital being and in certain conditions almost visible, extends at times considerably beyond the visible limits of the physical body. This subtle physical is constituted of active vibrations which enter into contact or mingle with the vibrations of the subtle physical of others, and this reciprocal contact gives rise to influences--naturally the most powerful vibrations get the better of the others. For example, as I have already told you several times, if you have a thought, this thought clothes itself in subtle vibrations and becomes an entity which travels and moves about in the earth-atmosphere in order to realise itself as best it can, and because it is one among millions, naturally there is a multiple and involved interaction as a result of which things don't take place in such a simple and schematic fashion.
What you call yourself, the individual being enclosed within the limits of your present consciousness, is constantly penetrated by vibrations of this kind, coming from outside and very often presenting themselves in the form of suggestions, in the sense that, apart from a few exceptions, the action takes place first in the mental field, then becomes vital, then physical. I want to make it clear that it is not a question of the pure mind here, but of the physical mind; for in the physical consciousness itself there is a mental activity, a vital activity and a purely material activity, and all that takes place in your physical consciousness, in your body consciousness and bodily activity, penetrates first in the form of vibrations of a mental nature, and so in the form of suggestions. Most of the time these suggestions enter you without your being in the least conscious of them; they go in, awaken some sort of response in you, then spring up in your consciousness as though they were your own thought, your own will, your own impulse; but it is only because you are unconscious of the process of their penetration.
These suggestions are very numerous, manifold, varied, with natures which are very, very different from each other, but they may be classified into three principal orders. First--and they are hardly perceptible to the ordinary consciousness; they become perceptible only to those who have already reflected much, observed much, deeply studied their own being--they are what could be called collective suggestions.
When a being is born upon earth, he is inevitably born in a certain country and a certain environment. Due to his physical parents he is born in a set of social, cultural, national, sometimes religious circumstances, a set of habits of thinking, of understanding, of feeling, conceiving, all sorts of constructions which are at first mental, then become vital habits and finally material modes of being. To put things more clearly, you are born in a certain society or religion, in a particular country, and this society has a collective conception of its own and this nation has a collective conception of its own, this religion has a collective "construction" of its own which is usually very fixed. You are born into it. Naturally, when you are very young, you are altogether unaware of it, but it acts on your formation--that formation, that slow formation through hours and hours, through days and days, experiences added to experiences, which gradually builds up a consciousness. You are underneath it as beneath a bell-glass. It is a kind of construction which covers and in a way protects you, but in other ways limits you considerably. All this you absorb without even being aware of it and this forms the subconscious basis of your own construction. This subconscious basis will act on you throughout your life, if you do not take care to free yourself from it. And to free yourself from it, you must first of all become aware of it; and the first step is the most difficult, for this formation was so subtle, it was made when you were not yet a conscious being, when you had just fallen altogether dazed from another world into this one (laughing) and it all happened without your participating in the least in it. Therefore, it does not even occur to you that there could be something to know there, and still less something you must get rid of. And it is quite remarkable that when for some reason or other you do become aware of the hold of this collective suggestion, you realise at the same time that a very assiduous and prolonged labour is necessary in order to get rid of it. But the problem does not end there.
You live surrounded by people. These people themselves have desires, stray wishes, impulses which are expressed through them and have all kinds of causes, but take in their consciousness an individual form. For example, to put it in very practical terms: you have a father, a mother, brothers, sisters, friends, comrades; each one has his own way of feeling, willing, and all those with whom you are in relation expect something from you, even as you expect something from them. That something they do not always express to you, but it is more or less conscious in their being, and it makes formations. These formations, according to each one's capacity of thought and the strength of his vitality, are more or less powerful, but they have their own little strength which is usually much the same as yours; and so what those around you want, desire, hope or expect from you enters in this way in the form of suggestions very rarely expressed, but which you absorb without resistance and which suddenly awaken within you a similar desire, a similar will, a similar impulse.... This happens from morning to night, and again from night to morning, for these things don't stop while you are sleeping, but on the contrary are very often intensified because your consciousness is no longer awake, watching and protecting you to some extent.
And this is quite common, so common that it is quite natural and so natural that you need special circumstances and most unusual occasions to become aware of it. Naturally, it goes without saying that your own responses, your own impulses, your own wishes have a similar influence on others, and that all this becomes a marvellous mixture in which might is always right!
If that were the end of the problem, one could yet come out of the mess; but there is a complication. This terrestrial world, this human world is constantly invaded by the forces of the neighbouring world, that is, of the vital world, the subtler region beyond the fourfold earth-atmosphere;(note1) and this vital world which is not under the influence of the psychic forces or the psychic consciousness is essentially a world of ill-will, of disorder, disequilibrium, indeed of all the most anti-divine things [new p. 393]one could imagine. This vital world is constantly penetrating the physical world, and being much more subtle than the physical, it is very [old p. 393]often quite imperceptible except to a few rare individuals. There are entities, beings, wills, various kinds of individualities in that world, who have all kinds of intentions and make use of every opportunity either to amuse themselves if they are small beings or to do harm and create disorder if they are beings with a greater capacity. And the latter have a very considerable power of penetration and suggestion, and wherever there is the least opening, the least affinity, they rush in, for it is a game which delights them.
Besides, they are very thirsty or hungry for certain human vital vibrations which for them are a rare dish they love to feed upon; and so their game lies in exciting pernicious movements in man so that man may emanate these forces and they be able to feed on them just as they please. All movements of anger, violence, passion, desire, all these things which make you abruptly throw off certain energies from yourself, project them from yourself, are exactly what these entities of the vital world like best, for, as I said, they enjoy them like a sumptuous dish. Now, their tactics are simple: they send you a little suggestion, a little impulse, a small vibration which enters deep into you and through contagion or sympathy awakens in you the vibration necessary to make you throw off the force they want to absorb.
There it is a little easier to recognise the influence, for, if you are the least bit attentive, you become aware of something that has suddenly awakened within you. For example, those who are in the habit of losing their temper, if they have attempted ever so little to control their anger, they will find something coming from outside or rising from below which actually takes hold of their consciousness and arouses anger in them. I don't mean that everybody is capable of this discernment; I am speaking of those who have tried to understand their being and control it. These adverse suggestions are easier to distinguish than, for instance, your response to the will or desire of a being who is of the same [new p. 394]nature as yourself, another human being, who consequently acts on you without this giving you a clear impression [old p. 394]of something coming from outside: the vibrations are too alike, too similar in their nature, and you have to be much more attentive and have a much sharper discernment to realise that these movements which seem to come out from you are not really yours but come from outside. But with the adverse forces, if you are in the least sincere and observe yourself attentively, you become aware that it is something in the being which is responding to an influence, an impulse, a suggestion, even something at times very concrete, which enters and produces similar vibrations in the being.
There, now. That is the problem.
The remedy?... It is always the same: goodwill, sincerity, insight, patience--oh! an untiring patience and a perseverance which assures you that what you have not succeeded in doing today, you will succeed in doing another time, and makes you go on trying until you do succeed.
And this brings us back to Sri Aurobindo's sentence: if this control seems to you quite impossible today, well, that means that not only will it be possible, but that it will be realised later.
Note 1: Consisting of the four principles: physical, vital, mental and psychic.
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