May 7, 1969
(Mother remains in meditation for a long time)This Consciousness has started working in people's vital beings. Have you noticed? Some people had big vital difficulties - it's beginning to work in them. It's quite unexpected for me. You haven't noticed? <172>
I have an impression that it's more easy, that difficulties are less violent-that one has a greater mastery, if you like. That's my impression.
(Mother nods her head
silence)
And it's taken it into its head to compel me to concern myself with politics, and that bothers me. But if the time has come ...
silence)
I have the impression that just as it has tried, not exactly to dissolve religions, but to get inside them and remove barriers, it's taken it into its head to do the same thing with politics (if I may say so). It seems to be working to create, not a disharmony, but a sort of ... to take away cohesion among people: cohesion among parties, cohesion among religions. As though this Consciousness were doing that.
It's odd.
(silence)
But you have noticed something in the vital?Yes ... I have noticed ... (how can I put it?) the presence of this Consciousness in the vital. Some people I see are almost exclusively in the vital, and there is the PRESENCE of this Consciousness, at work there.
And also I am compelled to intervene (not outwardly, but inwardly) in the actions of people involved in politics.
We'll see.
It's continuing its action of mentor of the body in an absolutely remarkable way That's going on well. But added to that, there are contacts in the vital, and also the obligation to intervene in certain political actions.
We'll see.
HE
three parts of the perfection of our instrumental nature of which we have
till now been reviewing the general features, the perfection of the intelligence,
heart, vital consciousness and body, the perfection of the fundamental
soul powers, the perfection of the surrender of our instruments and action
to the divine Shakti, depend at every moment of their progression on a
fourth power that is covertly and overtly the pivot of all endeavour and
action, faith, Sraddha. The perfect faith is an assent of the whole being
to the truth seen by it or offered to its acceptance, and its central working
is a faith of the soul in its own will to be and attain and become and
its idea of self and things and its knowledge, of which the belief of the
intellect, the heart's consent and the desire of the life mind to possess
and realise are the outward figures. This soul faith, in some form of itself,
is indispensable to the action of the being and without it man cannot move
a single pace in life, much less take any step forward to a yet unrealised
perfection. It is so central and essential a thing that the Gita can justly
say of it that whatever is a man's Sraddha, that he is, yo yacchraddhah
sa eva sah, and, it may be added, whatever he has the faith to see as possible
in himself and strive for, that he can create and become. There is one
kind of faith demanded as indispensable by the integral Yoga and that may
be described as faith in God and the Shakti, faith in the presence and
power of the Divine in us and the world, a faith that all in the world
is the working of one divine Shakti, that all the steps of the Yoga, its
strivings and sufferings and failures as well as its successes and satisfactions
and victories are utilities and necessities of her workings and that by
a firm and strong dependence on and a total self-surrender to the Divine
and to his Shakti in us we can attain to oneness and freedom and victory
and perfection.
The enemy of faith is doubt, and yet doubt too is a utility and necessity,
because man in his ignorance and in his progressive labour towards knowledge
needs to be visited by doubt, otherwise he would remain obstinate in an
ignorant belief and limited knowledge and unable to escape from his errors.
This utility and necessity of doubt does not altogether disappear when
we enter on the path of Yoga. The integral Yoga aims at a knowledge not
merely of some fundamental principle, but a knowing, a gnosis which will
apply itself to and cover all life and the world action, and in this search
for knowledge we enter on the way and are accompanied for many miles upon
it by the mind's unregenerated activities before these are purified and
transformed by a greater light: we carry with us a number of intellectual
beliefs and ideas which are by no means all of them correct and perfect
and a host of new ideas and suggestions meet us afterwards demanding our
credence which it would be fatal to seize on and always cling to in the
shape in which they come without regard to their possible error, limitation
or imperfection. And indeed at one stage in the Yoga it becomes necessary
to refuse to accept as definite and final any kind of intellectual idea
or opinion whatever in its intellectual form and to hold it in a questioning
suspension until it is given its right place and luminous shape of truth
in a spiritual experience enlightened by supramental knowledge. And much
more must this be the case with the desires or impulsions of the life mind,
which have often to be provisionally accepted as immediate indices of a
temporarily necessary action before we have the full guidance, but not
always clung to with the soul's complete assent, for eventually all these
desires and impulsions have to be rejected or else transformed into and
replaced by impulsions of the divine will taking up the life movements.
The heart's faith, emotional beliefs, assents are also needed upon the
way, but cannot be always sure guides until they too are taken up, purified,
transformed and are eventually replaced by the luminous assents of a divine
Ananda which is at one with the divine will and knowledge. In nothing in
the lower nature from the reason to the vital will can the seeker of the
Yoga put a complete and permanent faith, but only at last in the spiritual
truth, power, Ananda which become in the spiritual reason his sole guides
and luminaries and masters of action.
nd
yet faith is necessary throughout and at every step because it is a needed
assent of the soul and without this assent there can be no progress. Our
faith must first be abiding in the essential truth and principles of the
Yoga, and even if this, is clouded in the intellect, despondent in the
heart, outwearied and exhausted by constant denial and failure in the desire
of the vital mind, there must be something in the innermost soul which
clings and returns to it, otherwise we may fall on the path or abandon
it from weakness and inability to bear temporary defeat, disappointment,
difficulty and peril. In the Yoga as in life it is the man who persists
unwearied to the last in the face of every defeat and disillusionment and
of all confronting, hostile and contradicting events and powers who conquers
in the end and finds his faith justified because to the soul and Shakti
in man nothing is impossible. And even a blind and ignorant faith is a
better possession than the sceptical doubt which turns its back on our
spiritual possibilities or the constant carping of the narrow pettily critical
uncreative intellect, asuya, which pursues our endeavour with a paralysing
incertitude. The seeker of the integral Yoga must however conquer both
these imperfections. The thing to which he has given his assent and set
his mind and heart and will to achieve, the divine perfection of the whole
human being, is apparently an impossibility to the normal intelligence,
since it is opposed to the actual facts of life and will for long be contradicted
by immediate experience, as happens with all far-off and difficult ends,
and it is denied too by many who have spiritual experience but believe
that our present nature is the sole possible nature of man in the body
and that it is only by throwing off the earthly life or even all individual
existence that we can arrive at either a heavenly perfection or the release
of extinction. In the pursuit of such an aim there will for long be plenty
of ground for the objections, the carpings, asuya, of that ignorant but
persistent criticising reason which founds itself plausibly on the appearances
of the moment, the stock of ascertained fact and experience, refuses to
go beyond and questions the validity of all indices and illuminations that
point forward; and if he yields to these narrow suggestions, he will either
not arrive or be seriously hampered and long delayed in his journey. On
the other hand, ignorance and blindness in the faith are obstacles to a
large success, invite much disappointment and disillusionment, fasten on
false finalities and prevent advance to greater formulations of truth and
perfection. The Shakti in her workings will strike ruthlessly at all forms
of ignorance and blindness and all even that trusts wrongly and superstitiously
in her, and we must be prepared to abandon a too persistent attachment
to forms of faith and cling to the saving reality alone. A great and wide
spiritual and intelligent faith, intelligent with the intelligence of that
larger reason which assents to high possibilities, is the character of
the sraddha needed for the integral Yoga.
It is a fact that representation of Muslims in Indian Politics, since the Independence, has been 
