Drive out? But will it “drive out” anything? If we accept Sri Aurobindo's idea, it will put each thing in its place, that's all.
One thing must necessarily cease, and that is the distortion, that is to say, the veil of falsehood upon Truth, because that is what is responsible for everything we see here. If this is removed, things will be completely different, completely. They will be what we feel them to be when we come out of this consciousness. When one comes out of this consciousness and enters into the Truth-consciousness, the difference is such that one wonders how there can be anything like suffering and misery and death and all that. There is a kind of astonishment in the sense that one does not understand how it can happen—when one has really tipped over to the other side. But this experience is usually associated with the experience of the unreality of the world as we know it, whereas Sri Aurobindo says that this perception of the unreality of the world is not necessary in order to live in the supramental consciousness—it is only the unreality of Falsehood, not the unreality of the world. That is to say, the world has a reality of its own, independent of Falsehood.
I suppose that is the first effect of the Supermind—the first effect in the individual, because it will begin with the individual.
384It is probable that this state of new consciousness will have to become a constant state. But then a problem arises: how can one remain in contact with the world as it is in its deformation? Because I have noticed one thing: when this state is very strong in me, very strong, so strong that it is able to resist anything that comes to bombard it from outside, then when I say something, people do not understand at all, not at all; so this state inevitably does away with a useful contact.
Taking only the earth, for example, how could there be a little supramental creation, a nucleus of supramental action and radiation upon earth? Is it possible? One can conceive very well of a nucleus of superhuman creation and of supermen, that is to say, men who were men and who through evolution and transformation (in the true sense of the word) have succeeded in manifesting the supramental forces; but their origin is human and since their origin is human there is necessarily a contact; even if everything is transformed, even if the organs are transformed into centres of force, there remains nonetheless something human, like a colouring. It is these beings, according to the traditions, who will discover the secret of direct supramental creation, without passing through the process of ordinary Nature, and it is through them that the truly supramental beings will take birth, the ones who must necessarily live in a supramental world. But then how would the contact be made between these beings and the ordinary world? How is one to conceive of the transformation of Nature, a transformation sufficient to bring about the supramental creation upon earth? I do not know.
Naturally, for such a thing to happen, a considerably long time is needed, this we know; and there will probably be stages, steps, things which will appear, things which for the moment we do not know or do not conceive, and they will change the conditions of the earth—but that means seeing some thousands of years ahead.
There remains the problem: is it possible to make use of 385this notion of space, I mean the space on the terrestrial globe?fnLater, when asked about the meaning of this phrase, the Mother laughed and said: “I said that of the other side!—the side where the notion of space is not so concrete.” Is it possible to find a spot where one could create the embryo or seed of the future supramental world? The plan came in all the details, but it is a plan which in its spirit and consciousness does not at all conform to what is possible on earth at present; yet in its most material manifestation, it was based on terrestrial conditions. It is the concept of an ideal town which would be the nucleus of an ideal country, a town which would have contacts, purely superficial and extremely limited in their effect, with the outside world. One would therefore already have to conceive—but this is possible—of a power sufficiently strong to be at the same time a protection against aggression or ill-will (this would not be the most difficult protection to obtain) and against infiltration and admixtures. But if necessary, one can conceive of that. From the social point of view, from the point of view of organisation, from the point of view of the inner life, these are not problems. The problem is the relation with what is not supramentalised, to prevent the infiltration, the admixture: that is to say, to prevent the nucleus from falling back into an inferior creation—it is a problem about the period of transition.
All those who have given thought to the problem have always imagined something unknown to the rest of humanity, like a gorge in the Himalayas, for example, a place unknown to the rest of the world. But this is not a solution; it is not a solution at all.
No, the only solution is an occult power, but this already implies that before anything can be done, a certain number of individuals must have reached a great perfection of realisation. But one can conceive that if this can be done, one can have a spot which is in the midst of the outside world and yet isolated (without any contacts, you see), a spot where everything would be exactly 386in its place—as an example. Each thing is exactly in its place, each person exactly in his place, each movement exactly in its place—and in its place in an ascending progressive movement, without any relapse, that is to say, quite the contrary to what happens in ordinary life. Naturally, this presupposes a kind of perfection, this presupposes a kind of unity, this presupposes that the different aspects of the Supreme can be manifested and, of course, an exceptional beauty, a total harmony and a power strong enough to command obedience from the forces of Nature. For example, even if this spot were surrounded by forces of destruction, they would not have the power to act; the protection would be sufficient. All this requires the utmost perfection in the individuals who would be the organisers of such a thing.
[Silence]
Indeed, nobody knows how the first men were formed, the first mental realisation. One does not know whether they were isolated individuals or groups, whether this happened in the midst of others or in isolation. I do not know. But there may be an analogy with the future case of the supramental creation. It is not difficult to conceive that in the solitude of the Himalayas or in the solitude of a virgin forest an individual would begin to create around him his little supramental world. It is easy to conceive. But the same thing would be necessary: he would have to have reached such a perfection that his power would act automatically to prevent intrusion, so that automatically his world would be protected; that is to say, all contrary or foreign elements would be prevented from approaching.
Stories of the kind have been told, of people who lived in an ideal solitude. It is not impossible at all to conceive that. When one is in contact with this Power, at the moment it is in you, you see quite well that it is child's play; it is even possible to change certain things, to exert an influence on surrounding vibrations and forms, which automatically begin to be supramentalised. All 387that is possible, but it is on an individual scale. Whereas, take the example of what is happening here, the individual dwelling at the very centre of all this chaos: there lies the difficulty! Does it not follow from this very fact that it is impossible to reach a kind of perfection in the realisation? But then too, the other example, that of the solitary in the forest, does not at all prove that the rest of mankind will be able to follow; whereas what is happening here is already a much more radiating action. This is what must happen at a given moment, this must happen inevitably. But the problem remains: can this happen at the same time or before the other thing is realised—at the same time or before the individual, the one individual is supramentalised?
Evidently, the realisation under the conditions of community or the group is much more complete, integral, total and probably more perfect than any individual realisation, which is always, necessarily, on the external, material plane, absolutely limited, because it is only one mode of being, one mode of manifestation, one microscopic set of vibrations that is touched.
But from the point of view of the easiness of the work, I believe there is no comparison.
[Silence]
The problem remains. All people like Buddha and the others, had first realised and then entered into contact with the world: well, this is very simple. But with regard to what I have in view, is it not an indispensable condition, for the realisation to be total, that one remains in the world?