Mother’s Agenda 1967

January 4, 1967

About a European visitor

My impression was that she should let herself relax, that her stay here would be good if she could open herself, like a flower opens, like that, relaxed.

She is tense about life (Mother clenches her two fists and stiffens): it's "something to keep an eye on" and to "be wary of"! So if she could... After all, it's such a great thing when you can say, "Oh, I can have trust, there REALLY is something concrete which is a Grace, I can have trust."

That would be a great progress.

(Mother gives a flower called "Radha")

Radha¹ is surrender.² So we can say, "The surrender to divine solicitude brings the victory."

January 9, 1967

Are you tired?

No... I can't call it tired, I don't feel tired.... I am very... very much within.

I feel like I am there (gesture above the head), and usually it's not like that. Since this morning I've had the feeling of being there (same gesture), and it's extremely strong there, as if something were being done. I feel that a work is being done (at night too).

I don't know if it's an effect of your experience, but I have great difficulty being in physical things: in words, gestures, all outward things. A great difficulty.

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It began yesterday, with the sense of a very widespread action being done.

January 11, 1967

...In the afternoon, the lists [of appointments] have lengthened to such a point that I have no time left. Earlier, I would start my daily work (the mail to be signed and so on) at three-thirty, then it became four o'clock, and now it's a quarter to five. There was a time when I would have finished by four, so I worked on the translation of Savitri (that was long, long ago); later on, I finished at four-thirty, then I would still have time to take something, to eat a little; now I finish after five, so (laughing) that settles it!

It MUST be like that since it is like that.

It's perhaps a lesson (it's an indication), but there is a purpose to it.¹

It's the lesson that I have to understand, that I am trying to understand. I am learning to be very patient....

Yes!

Oh, a patience ... People constantly bring revolt, abuse, all that. To me it's an absolute zero, and sometimes it's even amusing; sometimes I find it funny. But when I find it funny is not when I am in my best state, because when I am in my own state—the true state of compassion—it doesn't change anything, it doesn't even make a ripple on the surface, nothing. When it's funny is when it makes me start working on people who have done one thing or another. When something is at work, then I find it amusing.

Yesterday, I was asked the question; I was asked whether abuse, the feeling of being abused, and what in English is called self-respect (which is somewhat akin to self-esteem), have a place in the sadhana. Naturally, they don't, that goes without saying! But I saw the movement, it was extremely clear: I saw that without ego, when the ego

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isn't there, there CANNOT be that sort of ruffling in the being. I went back far into the past, to the time when I could still feel it (years ago), but now it's not even something unfamiliar—it's something which is impossible. The whole being, and strangely even the physical constitution, doesn't understand what it means. It's the same thing when materially there is a knock (Mother shows a scratch on her elbow), like this for instance: it's no longer felt the way an injury is felt. It's no longer felt that way. More often than not, there's nothing at all, it goes absolutely unnoticed on the whole; but when there is something, it's only an impression—a very ... sweet, very intimate impression—of a help trying to make itself felt, of a lesson to be learned. But not the way it's done mentally where there is always a stiffening; it's not that: it's immediately a kind of offering in the being, which gives itself in order to learn. I am speaking of all the cells. It's very interesting. Of course, if we mentalize it, we have to say it's the sense or awareness of the divine Presence in all things, and that the mode—the mode of contact—comes from the state in which we are.

This is the body's experience.

And the only perception when there is some clash or other in individuals, some shock or other, is always a clear vision of the ego—the ego manifesting itself. They say, "It's the other's fault." I wouldn't say, "Oh, so-and-so was angry" or "Oh, so-and-so ..." No, it's his ego; not even his ego: THE EGO, the ego principle—the ego principle intervening again. That's very interesting, because for me the ego has become a sort of impersonal entity, while for everyone, it's the acute sense of his personality! Instead of that, it's a sort of way of being (which we may call terrestrial, or human), a sort of way of being in greater or lesser quantity here or there or there, and which gives each one the illusion of his personality. It's very interesting.

Yes, but the trouble is, others don't learn their lesson, so ... So they intrude upon you.

Oh, if they learned their lesson, everything would change very quickly!

With the result that you are invaded, swamped.

Can't be!

All your time is swallowed up, all your...

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I can't be swallowed up! (laughing) I'm too big!

But even so, materially you're overburdened.

I have noticed that if I resist, things go badly. If I have a sense of fluidity, there aren't anymore clashes. It's the same thing as with this scratch (Mother shows her elbow). You see, if you stiffen up and things resist, you knock yourself. It's like people who know how to fall: they fall without breaking anything. With people who don't know how to fall, the slightest tumble and they break something. It's the same thing. We must learn to be ... perfect oneness. To correct, to straighten things out, is still to resist.

So what's going to happen [if the invasion goes on]?... It will be amusing, we'll see! (Mother laughs) Since the others aren't in the same state, maybe they'll feel vexed, but I can't help it! (Mother laughs)

We should always laugh, always. The Lord laughs. He laughs, and His laughter is so good, so good, so full of love! A laughter that envelops you in an extraordinary sweetness.

This too, men have distorted—(laughing) they've distorted everything!

January 14, 1967

(As she comes into her room, Mother stops in front of a tray of flowers that has just been brought in and takes in her hands a strange new variety of hibiscus, grey-mauve with a bright red pistil.)

Oh, this is really my joy!

What is this flower?... (Mother takes the hibiscus) It has a strange colour.

Yes, I've never seen it.

It's strange, with this red dot here.

Very strange.

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It gives me a strange sensation.... How can I explain it? It's peculiar, something between deceit and perversion, yet it's divine! What do you think of that!

You mean there's something false in the flower's appearance?

No, it's not external: it's inside.

Inside the flower?

It's inside, it's ... What could we call it?... (laughing) "The divine principle of duplicity"!

Not very reassuring, this flower.

Yes, that's it.

We might say, "The charm of deceitful beauty."

Yes, it's something like that!

We have much to learn from life.... Flowers know much better than we do. It's spontaneous, it's not thought, not willed: they are divine vibrations expressing themselves spontaneously. And this is ... There's the English word alluring. Well, we could say that it is "The all-powerful divine Charm of a ... perfidious beauty." Naturally, that's on the vital-physical level. It's not up above, but there (on that vital-physical level).

(After the work, at the end of the interview, Mother suddenly seems to recollect something.)

Two nights ago, I was complaining that my nights were always spent in an obscure toil in the subconscient and that, after all ... (laughing) it was "not very amusing"! That's how it was, a whim. I was saying, "I would really like to have at night the full consciousness that I have when I am awake. There is something missing and what's missing is..." And I was trying to define that "something" which was the precise expression of what the physical creation has contributed to the immense Manifestation, and which is specific to the physical consciousness as nowhere else, in no other domain. So

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this was the problem: If it (this "something" contributed by the physical consciousness) can't be had in sleep, it means that when we lose our body, we'll lose a degree of precision, doesn't it?

Before going to sleep I was in that frame of mind, and during the night there was a series of experiences to show all the different states of consciousness of the different states of being. When I got up in the morning, there was a very keen observation of the difference contributed by the physical. I saw how that difference could persist in the new physical state once it had shed its false side. And then, for ... I don't know, certainly two hours, there was a concrete Presence of what I call "the Supreme Lord" (but we can call it by any name, it doesn't matter: Truth, Consciousness, whatever we like—the words don't matter, it's something beyond all that). A concrete presence, there, like this (Mother clenches her two fists as if to evoke a palpable solidity), in all the cells, in the whole being. I went on doing all the absolutely trivial and tiny little things—like bathing, the usual things, eating too, speaking—and it stayed there. And it was as if telling me, "This is how it will be." A joy, a power, a blossoming—extraordinary, to such a point that I wondered how it was that this (body) didn't change.... It's because THE STATE DIDN'T LAST LONG ENOUGH. It lasted for only about two hours (give or take a little); afterwards, back came the everyday routine, everyone with their problems, etc. (Mother makes the familiar gesture of the "truckload" being dumped). But I am not accusing anything of having made the state go away: it went away because this (body) isn't yet capable of holding it, that's all. That is to say, at that moment, while it was there, there was an intimation that I had to write a note.... That's what I wanted to tell you. I had to write a note. (Mother breaks off abruptly, then speaks as if words were being dictated to her:)

"Because of the necessities of the transformation, this body may enter a state of trance that will appear cataleptic....

Then I knew it was Sri Aurobindo speaking, because he started taking his ironic tone, and he said:

"Above all, no doctors! This body must be left in peace.¹ Do not hasten, either, to announce my

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death (Mother laughs) and to give the government the right to intervene. Keep me carefully sheltered from all injuries² that may come from outside—infection, poisoning, etc.—and have UNTIRING patience: it may last days, perhaps weeks, perhaps even longer, and you will have to wait patiently for me to come naturally out of that state once the work of transformation is accomplished."

I didn't have the time to write it down. But Sri Aurobindo himself said to me, "On Saturday, when you see Satprem."

It's interesting.

So it's something that's going to take place.

It looks like it.... Because it came when I was fully in that state, but I was conscious that this (body) needed ... it takes TIME, that's the problem. Instantaneous things are miraculous things which don't have the power of duration: they don't correspond to the STATE—the vibratory state of something lasting. And then, this intimation came, and when it came it was over, everything stopped.

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But now I know what it is. And it has left a sort of certitude in the being, but a certitude so full of joy!... oh!...

There we are.

But sweet Mother, these "instructions" should be given...

...Should be made known to everyone.

To everyone.

Which means to those who are near me, who look after me, even to people like the doctors, who might take it into their heads to go and inform the government, for instance!

Because this intimation was very... imperative, it was an imperative necessity—which to me seems to prove that it will happen. "Because of the necessities of the transformation..." That was when the experience was there and I became aware of all that had to change for this body to be capable of holding the thing constantly, for it to be there all the time. So that came. And I wanted to write it down, but didn't have the time, I was already terribly late; then came very clearly from Sri Aurobindo, "On Saturday, when Satprem is there."

I forgot to tell you at first!

You'll have to write a note and give it to those you think it should be given to.

Yes, first to the "Trustees" [the heads of the Ashram's administration], because they are the ones who have authority here; then it will have to be translated into English and distributed.³ You understand, no one should take it into his head to go and tell the government—because they're so silly, they might go shouting about.

Yes, of course. They may go and inform the government or...

Then the government will come and say, "But you can't keep this, you have to bury it." That would be lovely! It would be a fine mess!

There will have to be some wisdom in the disciples.

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Excuse me?

A little wisdom in the disciples.

Yes... yes.

Nobody should say anything except, "Mother has gone into trance." That's all, quite simply. "She is in trance."

But if they are prepared for the idea beforehand, they might be more reasonable?...

January 18, 1967

(The disciple asks Mother what he should do with the text of the "instructions" of January 14 in the event of her going into a long period of trance.)

I am going to keep it. When I receive the command to circulate it, I'll circulate it.

(silence)

I have seen relatively clearly that that trance depended on the ratio between two aspects (the proportion between two aspects): that of the individual transformation (that is, the transformation of this body), and that of the general, collective and impersonal work.

If a certain balance is kept, that state (of prolonged trance) may be dispensed with, but then the same work which would have been done in a few weeks or a few months (I don't know) will extend over years—years and years. So it's a question of patience—patience isn't lacking. But it's not only a question of patience; it's a question of proportion: there must be a certain balance between the two, between the pressure from outside of the external work (not "external," the collective work), and the pressure on the body for its transformation. If wisdom is still there, that is, if the instrument is constantly and infallibly capable of doing exactly what is expected of it (to put it into words: the supreme Lord's precise will), then the trance would not be necessary. It would only be if there is a resistance in the execution (out of ignorance).

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That's how I perceive it.

This possibility of transformation in trance was announced to the body about... yes, about sixty years ago, and periodically afterwards. And there has always been a prayer: "No, may it not be necessary: it's the method of laziness." It's the method of inertia. Now all those preferences, all that is gone. There is only an increasingly alerted, awakened consciousness, but awakened to the point of being alerted to the possibility of unconscious resistances, with the will for them to disappear. All depends on the plasticity, the receptivity.

You understand, even if this body is told, "You will have to last a hundred or two hundred years for the work to be done without trance," it says, "It's all the same to me." All it wants is to be conscious. All it wants is, "Lord, to be conscious of Your consciousness," nothing else. That's its sole, exclusive will: "To be conscious of Your consciousness," that is, to consciously become You in another mode. But it isn't in a hurry, because it has no reason to be in a hurry.

You said just before (if I understood rightly) that "state" could last for years. Were you referring to the state of trance?

No, that's not possible.

It's not possible.

No, it's not possible.

The duration of that trance doesn't depend on outward conditions, on the preparation of the world, for instance?

I don't think so.

That's another possibility that came up in the past (but it's part of the vision of all the possibilities—there are all kinds of possibilities). Once, there was that vision (I had it when Sri Aurobindo was here) of the whole town engulfed by bombs, I think (I don't remember now,¹ but it wasn't lived: it was known, like something that had already been), and the engulfing had resulted in a sort of burying very deep underground, in a grotto with a radiant atmosphere, therefore the body was preserved. Then I woke up two thousand years later. And the experience began after those two thousand years: I saw how I had learned where I was and how I had come out of that grotto, how I knew the number of years that had elapsed, and so on. All that

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unfolded one day and I related it to Sri Aurobindo. He said to me, "It's one of the innumerable possibilities that offers itself up in order to be manifested." He didn't attach more importance to it than that.

All kinds of things are presented as possibilities.

So you don't envisage the possibility of a long duration—that trance won't be very long?

I don't think that's materially possible.

And the purpose of that trance would basically be to fix the supramental vibration in the body?

To transform what's not receptive.

There are billions of elements in the body, so it's a mixture of receptivity and non-receptivity. It's still mixed. And that mixture is why the appearance² remains what it is. Well then, to make everything receptive in every element is a work, you understand, a formidable work. If it had to be done in detail, it would be impossible, but through the pressure of the Force it can be done. So then, the trance would be made necessary precisely so that it's done quickly (relatively quickly). This work is BEING DONE (I am conscious of it), you understand (laughing), only it may stretch over hundreds of years! That's what Sri Aurobindo said: a state of consciousness has to be established in which the collective life of the cells can be preserved for as long as desired; that means the Lord's Will must be sufficiently active to keep the balance between all those elements for as long as necessary for all of them to change. And always, it has always been said that the most external form would be the last to change; that the whole internal, organic functioning would be changed before the external form, the appearance (it's only an appearance, of course); that the appearance would be the last to change.

It seems to me to be the legacy of primordial habits—the habits of Matter. This Matter, of course, comes from total unconsciousness, and throughout the ages and all the ways of being, it returns to total consciousness—it goes from one extreme to the other; well, it's these habits of static immobility that give this need for trance. It shouldn't be necessary. Only (how can I explain?...), logically, as things are, it depends on the balance between the body's capacity of receptivity and its external activity: it's obviously far more receptive when it is immobile, because its energies are occupied with the transformation.

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There is also another thing which could change the course of events: it's that the vital is becoming more and more receptive and collaborative. This whole vital zone, which was the zone of revolt and deliberate opposition to the divine transformation, is becoming more and more collaborative, and with its collaboration (because this vital zone is the zone of movement, action, energy put to use), with its conscious collaboration, the methods of transformation may become different (it's something I have been studying these last few days). It may change the methods. But that's a whole world to be learned.

One should become more and more not only attentive but receptive, with a precision for details which would mean that at each second one would know what had to be done and how it should be done (not outwardly: inwardly). These cells should learn to have at each second the attitude necessary for everything to unfold smoothly, in rhythm with the supreme Consciousness.

To replace the need for immobility and immobile rest by the power of inner concentration and inner peace—that peace which is perfectly independent of action, which can be there, unchanging, even in the midst of the most frantic actions.

Is that where you envisage the vital's intervention?

Yes.

I often wonder what the best possible attitude is for us. Is it better to be simply in a state of silence, open above, a wide silence, or...

I think that's it.

But what's the alternative?

Or should one have, I don't know, a special concentration in our activities?

No, because the transformation is the only thing that doesn't call for the mind's intervention: the mind befuddles everything.

I clearly see what its use will be—why there has been the mind, why it exists, what its use will be—but that will come afterwards.

The mind will be transformed quite naturally, effortlessly; it's not the same as with this body. But for the moment, it can't be used. It can be used only through aspiration, like this (gesture open to the above), a constant aspiration—the constancy of aspiration and receptivity to let the forces and the light come through.

There. So we'll meet again on Saturday.

I'll bring you the text of those "instructions."

Yes. There's no hurry—I don't think there is. It's better if it's ready, but ... The highest part of the consciousness is clearly in favour of the trance being unnecessary. And if the lower part becomes receptive enough in time, it won't be necessary. Or it will be reduced to very little. Just keep the text, that's all, keep it ready (Mother laughs).³

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January 21, 1967

(Regarding the English translation of the latest extracts from these conversations published in the Ashram's Bulletin under the title "À Propos.")

... What they especially lack is the sense of a FORCE in the language.

What makes things very difficult is that, in fact, there is no one who has the experience of what I say. That's what is missing. You understand well only the things you have experienced. If you try to understand all that mentally, you can't, it's not possible; an acute way of feeling has gone.

I read this "À Propos" to A. and to Pavitra (you can't find people better disposed and more eager to understand), but all the subtlety was gone!—they didn't understand. They tried (they "understood," they were very interested), but I know, I saw their state of consciousness: there was something completely closed, because there is no equivalent in them. But what can be done?... Oh, I gave up very long ago the idea of being really understood—in a few hundred years people will understand, perhaps.

It doesn't matter.

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(Then Mother shows two notes on Auroville.)

"At last a place where one will be able to think of nothing but the future."

"Auroville is doing well and growing more and more real. But its realization is not progressing in the habitual human way, and it is more visible to the inner consciousness than to the outer vision."

Soon afterwards

Something still rather indefinable is happening.

The body was in the habit of fulfilling its functions automatically, as something natural, which means that for it, the question of their importance or usefulness did not arise: it didn't have that mental vision, for instance, or vital vision of things, of what's "important" or "interesting" and what isn't. That didn't exist. But now that the cells are becoming conscious, they seem to step back (Mother makes a gesture of stepping back): they look at themselves, they begin to watch themselves act, and they very much wonder, "What's the use of all this?" And then, an aspiration: "How? How should things truly be? What's our function, our usefulness, our basis? Yes, what should be our basis and our 'standard' of life?" To express it mentally again, we could say, "How will we be when we are divine? What will be the difference? What's the divine way of being?" And there, what speaks is that whole kind of physical base which is entirely made up of thousands of small things absolutely indifferent in themselves, whose raison d'être is only as a whole, as a totality, like a support to another action, but which in themselves seem devoid of any meaning. And then, it's again the same thing: a sort of receptivity, of silent opening to let oneself be permeated, and a very subtle perception of a way of being that would be luminous, harmonious.

That way of being is still quite indefinable; but in this search there is a constant perception (which translates itself in vision) of a multicoloured light, of all the colours—all the colours not in layers but as though (stippling gesture) a combination of dots, of all the colours. Two years ago (a little more than two years, I don't remember), when I met the Tantrics, when I came into contact with them, I started seeing that light, and I thought it was the "tantric light," the tantric way of seeing the material world. But now, I see it constantly, associated with everything, and it seems to be what we might call a "perception

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of true Matter." All possible colours are combined without being mixed together (same stippling gesture), and combined in luminous dots. Everything is as though made up of this. And it seems to be the true mode of being—I am not yet sure, but in any case it's a far more conscious mode of being.

I see it all the time: with eyes open, eyes closed, all the time. And one has a strange perception (for the body), a strange perception of subtlety, permeability (if I may call it that), of suppleness of form, and not exactly an elimination but a considerable lessening of the rigidity of forms (the rigidity is eliminated, but not the forms: a suppleness in the forms). And for the body itself, the first few times it felt that in some part or the other, it had the impression of ... being a bit lost, with the sense of something eluding it. But if one remains very quiet and waits quietly, it's simply replaced by a sort of plasticity and fluidity that seems to be a new mode of the cells.

It would be probably what on the material level must take the place of the physical ego; that is to say, the rigidity of the form seems to have to give way to this new way of being. Of course, the first contact is always very ... surprising. But the body is getting used to it little by little. What's a little difficult is the moment of transition from one way to the other. It's done very progressively, yet at the moment of transition there are a few seconds that are ... the least we can say is "unexpected."

In that way, all habits are undone. It's the same with all the functionings: blood circulation, digestion, breathing—all the functions. And at the moment of transition, it's not that one abruptly takes the place of the other, but there is a state of fluidity between the two which is ... difficult. It's only because of that great Faith, a perfectly still, luminous, constant, immutable faith in the real existence of the supreme Lord—in the SOLE real existence of the Supreme—that everything goes on apparently as it is.

There are as if great waves of all the ordinary movements, ordinary ways of being, ordinary habits, which are pushed back and which come back again, and try to engulf and are pushed back again. And I can see that for years the body and the whole body consciousness used to rush back into the old way to seek safety, as a measure of safety, in order to elude; but now, the body has been persuaded not to do it any more and on the contrary to accept, "Well, if it's dissolution, let it be dissolution." But it accepts what will be.

Mentally, when that happens in the physical mind (it was years ago, but I had observed that), it's what gives people the feeling that they're going insane, and they get frightened (and with fear things

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happen), so they rush back into ordinary common sense to escape it. It's the equivalent—not the same thing, but the equivalent of what happens in the material: you feel all the usual stability is vanishing. Well, for a long time—a long time—there was that retreat into habit, and then you are quite at peace and you start all over again. But now, the cells no longer want that "Come what may, we'll see!" The great adventure.

How will we be?—How will we be? How ... You understand, it's the cells asking, "How should we be? How will we be?"

It's interesting.

January 25, 1967

(Nolini reads out to Mother his translation into English of the conversation of January 11 for the Ashram Bulletin. Mother remarks that she used the French word "injure" [=insult] whereas she meant a "blow" or a "scratch", because she heard the English word "injury.")

I so often hear Sri Aurobindo speak, and I say it in French, but I use the English word because I hear him speak.

Often the thought alone comes, but very often it's words, I hear the words; and then, while speaking in French I tend to use the English words. While I take my bath, for instance, he always speaks to me and tells me the things I have to write or say; so afterwards, when I get out of my bath, I very often have to ask for a piece of paper and a pen, and I write.

It's constantly, constantly like that.

I remember, some time ago, at night, I said to him (I see him almost every night, but for a few days I hadn't seen him, then I met him at night ... because he is always there (Mother makes a gesture enveloping her), but at night, in that subtle physical world, I see him objectively, as if I were meeting him), and I said to him, "I didn't see you for a few days," like that, in jest. Then he put on his most serious air, but with all his irony, "Oh, I am very busy these days." And... (laughing) the next day I learned they were shooting a film on Sri Aurobindo's life!¹ So I thought he must have been busy sending them

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good suggestions. But it was so comical! With straight-faced seriousness, "Oh, I am very busy." (Mother laughs)

That's how "injury" came about.

(Satprem:) In the text of those "Instructions" [in the event of cataleptic trance], you also use the word "injure"; you say that in that trance state, your body will have to be kept "à l'abri de toute injure" [sheltered from all injuries]. But I deliberately left the word, because in the original sense of the French word we speak of the "injures du temps" [the injury or assault of time]. Is that what you'd like to keep in those Instructions?

That day he told me (it was he who told me to say that), "The bites of insects, the bad contacts, things like that." He said, "All injuries, poisoning by an insect, etc."

(Then Mother listens to the English translation of the conversation of September 30, 1966, for "Notes on the Way." It was question of the disappearance of the bone structure in the new being and the need for intermediary stages. Mother, speaking in English, turns to Nolini:)

Do you think people will understand?... Not much?

(Nolini:) Some will understand.

Some!... a few.

And yet, for me, it is already far behind. It's funny, when you were reading the translation, I had the impression of something that was pulling me back to a condition that is no more mine.

Things are going quick, quick, quick.

I am just living the thing, so it is difficult to describe... But it is quite a new condition. After some time I will be able to say... (Mother remains silent for a long while) what is meant exactly by the unreality of this apparent matter.

It is just in the experiencing, I can't yet describe it. It takes some time.

There, in this "talk" (about the disappearance of the bone structure), I have the impression of having still one foot here, one foot there.

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(After Nolini has left)

So, what's new?

What about you?

You know, I have the impression, exactly an impression (it's a transcription), the impression of being on the verge of finding a key—a key or a "way" ... a procedure (I don't know how to put it: all this is popularization), but something which, if you got hold of it without being totally on the true side ... in one second you could be the cause of a horrifying catastrophe. That's why the integral preparation of the consciousness must go hand in hand with the perception of the Power. And then, there are differences so subtle that for the understanding (I am not referring to the ordinary understanding, but even for a quite spiritualized and prepared state of consciousness, which is not THE consciousness), even an insignificant, almost imperceptible, tiny little movement could bring about a catastrophe.

What catastrophe? I don't know.... Like a dissolution of the world.²

So you are there (Mother makes a gesture to indicate a very narrow ridge), as if on an invisible borderline, with an extraordinary, almighty Power which, at the same time, makes you know and prevents you from knowing, with extraordinary, tiny subtleties of movement so that nothing happens too soon, that is, before everything is ready.

(long silence)

That would amount to saying that falling ill (from falling ill to dying), is the incapacity to maintain the necessary tension to go from one state to another without falling back again, without the slackening of unconsciousness. Illness is always a lapse into unconsciousness through the incapacity to sustain the movement of transformation. And death is the same thing—the same thing, somewhat more total.

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January 28, 1967

Mother shows a note she has just written:

I wrote this to someone here.... He hasn't been in India for a long time, and he doesn't understand anything about Indians (which isn't a crime), but he's full of scorn. Because he doesn't understand, he is full of scorn. So I wrote this to him:

"One should be careful not to scorn what one does not understand, for innumerable are the marvels sealed from our narrow view.
"The Lord has unsuspected splendours which He reveals progressively to our too limited understanding."

It's a whole category of a way of thinking. Those who think they have superior intelligence and scorn what they don't understand are countless—countless. And that's the very sign of stupidity! On the other hand, there are many (they are generally regarded as "simple-minded," but for my part, I appreciate those simple-minded people, they have a warmth of soul), they admire everything they cannot understand. They have a sort of dumb admiration, which is looked upon as silly, for anything they don't understand. But they at least have goodwill. While the others on the lofty heights of their so-called intelligence, anything they don't understand is worthless. This man came here and said, "One can't work with these people, they are Indians!" (Mother laughs) And he says it quite naturally.

You met someone the other day, I heard?

Yes, the man who is to write an extensive article on India in "Planète."

So then, what's this gentleman like?

He's a man full of sexuality. When you enter his atmosphere there is sex and nothing else. It's the only problem that interests him. So in his magazine and a few other similar ones, they are trying to make Tantrism "of the left hand," the "Vama Marga," fashionable.

Oh!

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He asked me questions on sexuality and talked to me about a "yoga of sexuality"!

Oh!

So I set things straight....

Oh, good.

Not very diplomatically, by the way. I said it had nothing to do with Tantrism. But the strange thing is that despite all this sexual atmosphere, the man still has an opening: one day, about twelve years ago, as he had a problem, instead of writing to Sri Aurobindo (he had read Sri Aurobindo), he said to himself, "But why don't I concentrate on Sri Aurobindo to get the answer to my problem?" He concentrated, and in the night he suddenly saw a big golden disk come and fill him, and a voice of extraordinary force told him the words he was waiting for, words of revelation.... So the man has an opening.

Oh, yes.

But then he told me, "That was probably my Unconscious, it came from my Unconscious, but anyway..."

(Mother laughs) He has a good unconscious!

Those people!... The Grace comes to them just like that, and kindly gives them a beautiful experience, and then: "It's my Unconscious"!

(Mother laughs)

When he said that to me, I really felt Sri Aurobindo smiling.

Yes, it amuses him.?

But it seems that this so-called Tantrism and "yoga of sexuality" is overflowing everywhere in the West.

Yes, it's dangerous. It's dangerous.

It may be the cure, they may go through, I don't know.... Because

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Sri Aurobindo said that if you go beyond satiation you are cured, the same as when you get rid of desire you are cured. But if you go beyond satiation you are cured, you are disgusted, you feel the same disgust.... That's possible, I don't know.

(Laughing) In the meantime, it makes a fine mess!

The other method is much quicker: abolition. (I mean not only material abolition, but abolition of the PRINCIPLE of the thing; that's what I said: when you go beyond animality, the material fact no longer has any reason to be, so it falls away.) That's so to say immediate. But if you carry on until nausea ensues, that's another method!

Carrying on until nausea isn't the most dangerous thing; it's covering up this business with spirituality, making a "yoga of sexuality."

Oh, (laughing) if you say that to them, they'll all fall ill!

But maybe one day we will reach impotence. Then it will be the end. Because it's only Nature's instinct that gives power to this somewhat morbid imagination, and once Nature's instinct is exhausted or finished.... Oh, I have to say I knew some old, very old people who were full of dirty things; but that was probably because they were repressed during their entire youth.

There is something very repugnant about it, isn't there, which people overcome in order to get the "pleasure"; but at bottom there is something very repugnant about it, which, as soon as the pleasure is gone, becomes thoroughly repugnant. What I meant was that they will perhaps be cured through disgust.

Lots of sects and movements have been accused of practicing this kind of sexuality (I think it was the "moral" basis for the accusation against the Templars). It's probably the result of the Christian attitude; Christianity has spoken of "sin" and made it a sin, so there's the result. It's the reaction.

But as soon as you are capable of having the true Ananda, truly, spontaneously, it's absolutely repugnant, just like wallowing in mud.

Only, with this method there will be a good amount of wastage.

But it's nothing but the survival of a natural process which was useful in the beginning of evolution.

Quite so.

And the meeting of two beings must take place through other means.

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Naturally!

From every side people ask the question of the sexual relationship between man and woman and of spiritual discipline.

(Mother remains silent awhile)

To tell the truth, the Lord makes use of everything! One is always on the way towards something.

There comes a point when you go beyond indignation.

January 31, 1967

Regarding food

... What's necessary above all is to eat without hurrying: to eat very peacefully. That's indispensable. But very peacefully, not just slowly: there must be inwardly a sort of very slow rhythm, as if one had all the time one needed, in total peace.

All this (gesture to the forehead) must be calm, it must live in a kind of eternity. Then one digests well. If the thought is very active, it's bad. There must be a kind of inner relaxation and the sense of a very regular, very vast rhythm.

Soon afterwards

There is such a curious thing: at times the atmosphere is grumpy, grouchy; all that comes, all that enters is like that; at other times it's smiling, pleasant, benevolent, and then all that comes (exactly the same things as before), all that comes is received pleasantly, like that: "Oh, that's good."

And I have noticed that it doesn't depend on circumstances or on people or on anything; it depends... (Mother sniffs the air) as if something had been added or taken away in the atmosphere. Have you noticed?

Yes, absolutely.

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So I am searching for the key to that.

It's collective. It's independent of beings.

It's independent of beings and it's collective, and it acts on everyone and on circumstances. Where does it come from? That has to be seen. It must be found.

It's very strange. I've asked myself the same question because the impression is that the same thing is happening at different points of the GLOBE.

Yes, yes, it's terrestrial. It's a terrestrial state. At times it is prolonged, at other times it changes very abruptly. Does it come from interplanetary currents? I don't know. It has to be seen, to be studied.

Astrologers say it's the "opposition" between planets; at certain times planets are in opposition or conjunction and it results in certain currents. That's how they explain the trend of events. So the secret would be to make this law obey the higher Influence, the higher harmonizing law.

Then we would find the secret of many things.¹

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February 4, 1967

Mother comes in with a bad cold

There were constant obstructions there, between the nose and the throat, and I was silly enough to complain about it; I said it really wasn't reasonable and it had better go, and then... drastic measures.

But this morning I was told to "rest," that is, to go within. I said I had other things to do; then it came over me forcibly! That is, suddenly something comes to me that I see, and then quite naturally, I concentrate on it, and I realize I've gone off!

It was like that this morning, while I was working.

They are always sending me photos of people who want to get married (it has become a craze), and I am asked if they are well-matched, if it's all right. And I can see straightaway—I see at once the sort of life they will have together, it's very amusing! Today there were three couples like that. In the first, the man was intelligent, sensitive, with an emotional side in need of something, of a response. The woman: rather stupid, rather ordinary too. Not at all made for one another. But I was looking, and as I looked I saw what had happened: one day a sort of sentimental and emotional formation had come through her, and it so happens that on that day she met this man, who was exactly in need of that. He said to himself, "This is it!" All his friends told him, "No, no, don't marry this woman, it will never work," and they are right. But he said, "I felt something." And it was just the day when it caught hold of her and he happened to be there. So I saw all that (it was very amusing), and off I went!

(Mother goes into meditation, then suddenly breaks off)

Why? There's a purple V in front of you. A purple V—not purple: dark mauve, the colour of the vital. A V for victory.

Has something happened?

I don't know.

Wide like this, luminous, mauve. And it was in front of you, you were seated between the two wings. It was for you. Has anything special happened?...

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(Mother resumes her meditation)

February 8, 1967

I have some interesting things to tell you. It's about this cold. An extraordinary healing power ... All the phases in their most acute form, with the study of the process, and each phase gone through in a few hours, or a few minutes (depending on what it was). Usually, when you have a cold, you go through one phase, then another (you know how it is), then it goes lower down, then you cough, then... All that was gone through quickly, and in two days it was over. And with the whole process, but not the mentalized process, not at all: the vibratory process, showing how the Force comes, acts, and at once... Oh, it was very, very interesting, because there was the part played by the inconscient, the part played by conscious reactions, the part played by the will (tremendous, an enormous part), the part played by mental suggestion (tremendous too), and... the action of the supreme Vibration. The whole thing in detail, day and night, constantly; to such a point that at moments I stood still, like that, to follow the course. And it lasted (I saw you on Saturday) for... Sunday, Monday, Tuesday: those three days.

It's my fault it started; as I told you, I had complained about these sinuses which were a constant nuisance, and there was also that constant inflammation of the mouth and the throat. So it had its effect. I can't say it's fully over because there still remains a lot, quite a lot of the old habit, but it came with the intention of changing things.

And all this has been learned in detail from a vibratory point of view. It's very interesting, I haven't wasted my time!

Because what applies to a cold obviously applies to any disorder, doesn't it?

It's a detailed process for each case. That was one of the manifestations of a cold.

I mean, it could act on other illnesses too, couldn't it?

Each illness represents its own vibratory mode. Each illness has

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its own vibratory mode; it represents a whole field of vibrations to be corrected. It's the EXACT measure of what in Matter resists the divine Influence—the exact measure, down to the atom.

Oh, how interesting it is, if you knew how interesting.... Take coughing, for instance (not in the chest, in the throat). So, the first vibration: an irritation that draws your attention in order to make you cough. It has a certain kind of vibration which we may call "pointed," but it's not violent: it's light, annoying. It's the first little vibration. So with that vibration: awakening of the attention in the surrounding consciousness (of the throat cells); then a refusal to accept the cough, a rejection here (in the throat), which at first almost causes nausea (all this is seen through a microscope, you understand, they are very tiny things). The attention is focused. Then, at that point, there are several possible factors, which are sometimes simultaneous and sometimes one drives away the other; one is anxiety: something goes wrong and there is apprehension at what's going to happen; the other is a will that nothing should be disturbed by the irritation; and then all of a sudden, the faith that the Force is capable of restoring order everywhere immediately (none of this is intellectual: it's vibrations).

Then, sometime yesterday morning, something very interesting occurred: a clear perception that the vast majority of the cells (in THIS CASE: I'm not talking about the whole body, I am talking about this particular spot—throat, nose, etc.), the vast majority of the cells still have a sort of feeling—which seems to be the result of innumerable experiences or of habits (it's both; not clearly one or the other, but both)—that Nature's force, that is to say, the nature governing the body, knows what needs to be done better than the divine Power: it's "used to it," it "knows better." That's how it is. And then, when this new consciousness which is being worked out in the physical being (the mind of the cells) has caught hold of that, oh, it was as if it had caught hold of an extraordinary revelation; it said, "Ah, I've got you, you culprit! You are the one who is preventing the transformation."

It was tremendously interesting. Tremendously interesting!

All this is magnified in order to be expressed, but it's on the scale of the body's cells. And there was something like a flash of luminous Power as soon as that was discovered: it came down like that, brrm! (gesture like a sword of light plunging into Matter)

And it hasn't gone away since then. To the extent that I tried to recall that state of consciousness in order to note it down in detail—it no longer exists.

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Those actions are ... miraculous, but in tiny details, you see, which is why they don't look miraculous: because they are only actions in details.

The attitude taken by the cells, the action of the will, the habit of Nature, the Intervention—all that was seen minutely, phase after phase. Because these cells (in the throat) were complaining; they were the ones that said things weren't changing, that they remained as they were. They clearly saw that things were kept under control, but there was no sign of transformation. And that cold came as a magnifying glass, you understand. It came and magnified everything so it would become more visible and more easily observed. And the detail of all that's going on is, oh, really marvellous: it's a whole world, and they are tiny little things that generally go unobserved because we observe mentally. But like that... For instance, at a certain point during those successive phases, all the signs are there that the body's will is going to flag and that you are going either to faint or to fall "sick" for a while. Then comes the choice made within by the cells, which weigh up the possibilities from the standpoint of the progress of transformation: "What can act? What can be the most useful in order to produce the greatest result? Is it to yield and have an apparent fall (it's only apparent), and in that fall, to allow the Force to do its work without interference; or is it to follow the course of conscious transformation?" And that's where this marvellous discovery of the cells came in: they really felt Nature knew better (laughing) because it was used to it. That was exquisite! Admirable.

All this must be going on in everyone, only people are unconscious. It's the consciousness of the cells which has awakened, you understand. It's so interesting! And how illnesses can be avoided, how things ... All this based on the experience of the UNREALITY OF APPEARANCES: a play is going on behind, which is altogether different from what we see or know.

I am now fully aware of the causes of allergy (studied in detail), and why cases of allergy are multiplying here in the Ashram. Naturally, it's based on... (Mother starts coughing and concludes:) Ah, forbidden topic.

(After a moment of silence, Mother resumes:) It's the nerves that become more and more receptive to the Force (and consequently, more and more sensitive), and they don't have the wisdom or equilibrium necessary to counterbalance the increase in sensitivity. But then, the doctors' treatment is idiotic! What would be needed is just the opposite: what's needed is (how can I put it?) to breathe wisdom and peace into the body, not to deaden it.

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Yesterday evening, something amusing happened. I received some soups from Japan. It was all written in Japanese, impossible to read. When the doctor came (he comes every evening), I asked him, "Would you like to try a Japanese soup?" And I gave him a packet to take with him. Yesterday evening, when he came back, I asked him, "Did you taste the Japanese soup?" He said, "It's shellfish soup," and he added, "It's not good for you." I asked him, "Why is it not good for me?" (I asked him just for information, to know what my "illness" was(!), why I couldn't eat shellfish?) He answered me, "Oh, you would have an allergic reaction." Then I looked at him and, with great force, said to him, "I have NO allergic reactions." (Mother laughs) The poor man! He gave a shudder ... and he is down with fever!

It's true that now, as soon as the nerves (but you know, it's an observation of every second), as soon as the nerves start protesting ... and it happens very often when they are interested in a sensation: they become interested in a sensation, they concentrate and follow it, then suddenly, it exceeds ... (how should I put it?) the amount they are used to considering as pleasant (it can be put that way), so there's a slight tipping over and they start going wrong, they start protesting. But if there is observation, there is the action of the inner "mentor" that tells them, "Now, all sensations can be borne almost to their maximum: it's quite simply a bad habit and a lack of plasticity. Remain calm and you will see." (Something of the sort.) Then they are docile, they stay calm, and ... everything smoothes out. Smoothes out, and then ... the allergic reaction is over. So I think I've learned the knack! That's why I answered the doctor with such force.

It's very amusing. That's how you learn things.

Only, how to communicate this to people? I don't know.

It's a very subtle observation, so subtle.

At the same time, there is another factor (oh, there are several methods). You have a small material action to do (quite uninteresting in itself, but anyway, it has to be done) and there is precisely that inner disquiet which can cause things to tip over to the wrong side at any moment; if the consciousness—the total consciousness of the body—is busy with something else; it goes away without your noticing it. So there is this possibility: of keeping the consciousness interested in something else. But then the possibility of illness or disorder isn't cured. So it's a constant choice between the work of transformation and (or) an equilibrium sufficient to go on with the general work.

I could write volumes, it's very, very interesting. It's being organized.

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We don't really understand the value of the microscopic.

Yes! Yes, exactly.

February 11, 1967

(Regarding Mother's "Agenda." Satprem is sorting out a huge stack of files.)

... Now that bits are coming out in the Bulletin, many people are beginning to be very, very interested and want to know. They ask me, "But are you saying everything?" I answer, "Everything, that's impossible. But I am saying more." Then, "Can't we know?"—No one would understand a thing.

When it's completely over, we'll see.

I am telling you this so you know this work isn't wholly in vain.

Oh, but I'm sure it's not in vain, I am convinced of it! I don't need to be reassured.

It will be a monument! It's better to leave it as a monument, not to publish it in bits: massively, a thick volume like this, and then ... (laughing) crush people beneath it! Then they won't ask anything anymore.

Do you want me to start preparing an edition (!)

No, no! When I have caught hold of the end, we'll publish it—I haven't caught hold of the end yet, far from it. Far from it.

All these lessons I am given¹ are like a boost to tell me, "There, you must be ready for any eventuality." All right.

It's not in vain.

Oh, surely not! These old Agenda conversations that I read again, once they have been typed they are full of light!

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I don't know.

Oh, but I know!

When she [Sujata] has finished typing, we'll see.

We fell behind a lot during my illness, when I was in that hospital.

And it was also a long period from which nothing is left. It's going to leave a gap. There was nothing: I didn't talk, didn't speak to anyone. It has left a gap.

Soon afterwards

I'd really like to know what it is I'm up to at night. It's never been so totally unconscious, without ever seeing you—there's nothing, complete unconsciousness.

With me too, these last few nights ... And it has been deliberate: the last few nights (for a week, maybe), how can I explain?... There are no more "excursions," I no longer go about.

Last night, for instance (I return to the outward consciousness two or three times in the night), I noticed V. had gone out.² Naturally I saw the consequences and I was considering how I could manage. Well, I noticed (she went out around two; every day I get up at 4:30), I noticed that during those two and a half hours I didn't sleep ("didn't sleep," I mean I didn't exteriorize). And I wasn't "thinking" (thank God!), there was simply a kind of consciousness watching. And time went by with such fantastic speed that I was myself flabbergasted. I thought it was going to be a long wait before it was time to get up, at four-thirty, but it was absolutely timeless, absolutely timeless. Yet I remained in my body.

And then, this incident made me realize that I seem to be learning a way of resting without going out of the body. Because there, I was sure I was "awake," as it's called: there was nothing resembling sleep, and I wasn't thinking. There was only the consciousness watching, like that. But interiorized. And a will to get up at four-thirty. I looked at the time once in between (there was a clock near my bed,

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I looked at it), it was 3:15. I was surprised, I thought, "How come? It was 2:30 a minute ago." Then I made a slight concentration to be sure of being quite awake at 4:30. And at exactly 4:30: "How come? I've just seen it was 3:15!" It was astounding, because I didn't leave my body, I know I didn't sleep, and the consciousness was perfectly still, motionless, so to say; a consciousness concentrated like that (but a consciousness with "foresight," which sees what has to be done), simply like that, without thought.

It was so to say instantaneous.

It happens to me now and then during the day. I go into a certain state (it only lasts for a minute or two), a strange state: you are fully awake and fully conscious, and at the same time totally unaware of time and things around you ... not exactly of things around you, but not conscious of them in the same way—I don't know how to explain.

February 15, 1967

(The following conversation was noted down from memory. It occurred apropos of a young disciple who did not understand how everything—impulsions, desires, etc.—could come from "outside," from universal Nature, as Sri Aurobindo moreover declares, "I become what I see in myself.")

I told him once that he would begin to be intelligent when he could set all opposites face to face and make a synthesis.

What they lack is the sense of the fourth dimension, so they don't understand. There, everything holds together, in a very concrete, palpable way, the "outside" and the "inside".

Théon, for his part, insisted very much on adverse forces, while Sri Aurobindo didn't talk about them. So when I came here I asked him, "But do hostile beings and adverse forces exist?" He said to me, "Yes, they exist, but in order to master them it's easier to regard them as being outside, rather than inside as a part of your nature." He insisted on the One: everything is the One distorted to a greater or lesser extent, even the "adverse" forces. What we call "adverse forces" are, at bottom, distortions of consciousness. When those distortions

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predominate in a being, that is to say, when his nature obeys distorted influences and no longer responds to the divine influence, we may call it a "hostile being" (they do exist, God knows!). But here in India, they have insisted above all on the notion of Oneness. Of course, at the origin of the worlds a separation took place, but it's mainly the Tantrics who have insisted on that; they say that in order to re-form Godhead, the two poles must be reunited.... All this is words, a manner of speaking that fills the gaps and complements each other. And depending on the individuals, the times and countries, there were manners of speaking more or less pure, some closer than others. But all said and done... We could say that the Lord enjoys narrating Himself in all possible ways.

And when you are on the very lowest rung of the ladder of consciousness, those manners of speaking become increasingly concrete, absolute, hard, and exclusive of all that isn't themselves: those are religions.... Oh, by the way, it seems the Pope was approached about Auroville and he asked if there would be a Catholic church!... They put the question to me. I said, "No. No churches, no temples."

But it might be amusing if we put together one specimen of every religion from every country and every epoch. A city of religions, can you see that?... The totem pole next to the cathedral! Oh, that would be very amusing! All the ancient religions—the Egyptian, the Tyrian, the Scandinavian gods ...—and then the new religions.

They would all quarrel with each other!

It's a pity, men have too little sense of humour! Otherwise we could have great fun. It's a wonderful remedy.

We could arrange guided tours, just like Cook's tours (!) We would have a tour of religions, with all the statues and monuments. The explanations could be read out by some guide or other, but they would be prepared by someone with a slightly higher vision (oh, not a supramental vision, just a slightly higher one), and who would show human creeds and how men have shed blood in the name of "God."

The most bloodthirsty god is the most popular, I think. All the slaughters, all the horrors, all the tortures that have been committed in the name of God ...

It's a subject I found very interesting, in the beginning I even wanted to give a class¹ on it, when the School had only thirty children or so: a class on religions showing the whole course, from the gods with the heads of birds or jackals to cathedrals. Oh, when I was just

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five, I was revolted by that "God" who really was a wicked character and caused bloodshed.

So we could have a "city of religions." But we would have to re-create the atmosphere.

A museum of religions?

No, a museum is too intellectual—a city of religions. We would have to re-create the atmosphere and have a temple, churches, a cathedral, a totem pole ... (laughing) We'd entrust the Greek temple to Ananta!² That would be really unique on earth.

But you know, there are still so many fanatics—more than we think. You would think all that has disappeared with modern development—not at all.

The farther I go, the more I have a perception of a Harmony. A harmony, that is, a vision of the Whole in which everything is in its place: qualities, movements, even forms. It's something being worked out, a vision being worked out.

Yet outwardly, it's apparent chaos.... You know, an equilibrium is made up of a multitude of interlockings which hold together creating stability. But when you want to move on to a higher equilibrium, all that must be disintegrated, so to speak (gesture of a pyramid being flattened), then encompassed in a broader way, and all the interlockings must be formed again on a higher level. It's the transition from one to the other that's difficult. The disequilibrium is what prepares a new equilibrium.

We are in the middle of the chaos.

And the only solution at such a time is to draw back, as it were (gesture of drawing within), and hang on unshakeably to something higher, fasten on to it while the hurricane passes by. Then you can go through.

ADDENDUM

(As late as 1960, Mother intended to give a class on the "history of religions," as the following letter in answer to a question from a teacher at the School bears witness.)

"...And finally, what was the occult influence of this Judaism

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on human evolution? The more I think about it, the more the threads of it all appear to me so tied up and entangled together that only a knowledge 'in overview' seems capable of helping to bring out the essential. Well, Mother, I leave it all to you. I hope you will be able to tell me the way in which we here should approach the question and to give me the few major elements on which I will be able to build my exposition."

November, 1960

I do not know what Pavitra told you or asked you for, but here is a summary of what I said to him. For a long time I have been thinking of explaining to the students young and old alike, the particular truths that are found at the root of all human religions, each of them representing one aspect of the total Truth which exceeds them all. This has been perfectly explained in Sri Aurobindo's writings, which one MUST have read and studied before one can even conceive of the way in which the subject must be treated. At any rate, there was no question of asking anyone to do it, since I had reserved the subject for myself, considering that it can be usefully treated only if one has oneself had the experience, that is to say, that one has lived the truth behind all the religions.

What I asked for was to give the students, as a preparation, a class on the "history of religions," from the purely historical, external and intellectual standpoint. There is no question of dealing with the subject from the spiritual angle.

At any rate, nothing useful can be done before carefully reading all that Sri Aurobindo has said on the subject (Synthesis of Yoga: in the "Yoga of Knowledge" he deals with religions; the first chapters of Essays on the Gita; Foundations of Indian Culture; Thoughts and Aphorisms, and many others too). Therefore start reading first.

So I am not replying to your questions because they are part of the course I want to give myself and have not, besides, written yet.

With my blessings

Signed: Mother

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February 18, 1967

All these last days I have been considering the proportion that should be maintained between what was accomplished and established in the past and the attitude of complete acceptance of what comes from the future.

There is obviously in Nature a tendency to want a slow transformation from what was habitually regarded as "good" (expressive, good, harmonious) to the new Thing. And I was observing the extent to which there is attachment: the attachment of habit, something very spontaneous and uncalculating. Then recently (yesterday), I had an amusing example.

Do you know little S.?¹ Have you ever spoken to her?... I've heard she beats sixteen-and seventeen-year-old boys at logic and new mathematics. I saw her today. She is obviously quite remarkably intelligent. And yesterday was her birthday. You know that Y. (her adoptive mother) has gone into hospital; and when she went she asked me to send something to Thoth every day (you know who Thoth² is don't you?), because it seems that whenever he receives something from me, he is quite calm for two hours. Very well. So I sent something the first day (that was yesterday). And yesterday was little S.'s birthday. I thought that rather than for her to fetch from the secretary the fruit I give for Thoth, it would be better if she came to see me at ten and I'd give her her card and her bouquet of flowers at the same time. But then, everything is disorganized and not very efficient: she wasn't informed. When she came it was too late because it was 10:30 or 11 while I had said "before ten." So she wrote me a letter.... I saw the girl today, she is really very intelligent, no doubt about that, and here is her letter. (Note that when she came to live with Y., she knew French because she had learned it with the Sisters—she was a pupil at the "Mission" some three years ago—and for three years Y. has been giving her French lessons.) So here is the child's letter:

(translation)

Sweet Mother,
I am absolutely... (a word skipped here) to have missed seeing you. Yesterday evening nobody came

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to tell me. And when they brought the presents for Thoth from You they didn't tell me anything either.
Sweet Mother, since yesterday morning big S.³ wanted to see you, and now that they say it's too late and I feel that I'll miss seeing You, big S. is sad and I don't want that.

S.

It's not French, of course. You clearly feel that the thought isn't ordinary.... I found that very interesting. But for a French class, it would be riddled with errors.

Yes, but there is a "tone" in it....

Exactly.

I was surprised, because Y. (the adoptive mother) knows French well, obviously, and she is quite capable of teaching her to write correctly: she hasn't taken the trouble (or didn't want to), I don't know why. But there is a certain force there.

Oh, yes.

It's interesting.

And after all, what we want ... we know that we need, not an artificially new language, but something supple enough to be able to adapt to the needs of a new CONSCIOUSNESS; and that's probably how that language will emerge, from a number of old languages, through the elimination of habits.

What's specific to each language (apart from a few differences in words) is the order in which ideas are presented: the construction of sentences. The Japanese (and especially the Chinese) have solved the problem by using only the sign of the idea. Now, under the influence from outside, they have added phonetic signs to build a sentence; but even now the order in the construction of the ideas is different. It's different in Japan and different in China. And unless you FEEL this, you can never know a foreign language really well. So we speak according to our very old habit (and basically it's more convenient for us simply because it comes automatically). But when I "receive," for instance, it's not even a thought: it's Sri Aurobindo's formulated consciousness; then, there is a sort of progressive approximation of

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the expression, and sometimes it comes very clearly; but very often it's a spontaneous mixture of French and English forms and I feel it is something else trying to be expressed. At times (it follows the notation), it makes me correct something; at other times it comes perfectly well—it depends.... Oh, it depends on the limpidity. If you are very tranquil, it comes very well. And there, too, I see it's not really French and not really English. It's not so much the words (words are nothing) as the ORDER in which things come up. And when afterwards I look at it objectively, I see it's in part the order in which they come in French, and in part the order in which they come in English. And the result is a mixture, which is neither one language nor the other, and endeavours to express... what might be called "a new way of consciousness."

It leads me to think that something will be worked out that way, and that any too strict, too narrow attachment to the old rules is a hindrance to the evolution of expression. From that point of view, French is a long way behind English—English is much more supple. But the languages in countries like China and Japan that use ideograms seem to be infinitely more supple than our own.

Surely!

They can express new ideas and new things far more easily through the juxtaposition of signs.

But now, with this "new logic" and "new mathematics," a whole set of new signs is beginning to be universal, that is to say, the same signs express the same ideas or things in all countries, whatever language is used in the country, quite independently.

These new thoughts and new experiences, this new logic and new mathematics, are now taught in higher studies, but all the primary and secondary studies have remained in the old formula, so I have been very seriously thinking of opening primary and secondary schools in Auroville, based on the new system—as a trial.

But how is it done? It's a problem that interests me very much: how do you catch this new expression?

It can only be done ... This is my experience: if I want to express clearly what Sri Aurobindo says (he doesn't "say," I don't know how to explain it ... it's his consciousness doing this—gesture of projection—expressing itself), well, first the mind must be silent, that goes without saying. But the difficulty is the passage to expression; that's

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what I have studied and where I have seen the extent of that sort of spontaneous and automatic attachment to the old habits.

Yes!

So what should be done there (and what I am trying to do) is the same work of receptive silence and to let inspiration, the inspirational consciousness, gather the necessary elements. For that we must be very tranquil. We must be very supple, in the sense of surrendered; I mean, allow as little habitual activity as possible to mix in—be almost like an automaton. But with the full perception of the consciousness trying to be expressed, so that nothing gets mixed in with it. That's the most important thing: to receive this consciousness and hold it like ... really like something sacred, without anything getting mixed in with it, like that. So then, there is a problem of attraction, we could say, and of concretization in the formula.⁴ I always tell myself that if I knew many languages, it would make use of all that; unfortunately I know only two (I "know" only two thoroughly) and I have only very superficial and minimal glimpses of two or three others—that's not enough. Only, I have been in contact with very different methods: the method of the Far East and the Sanskrit method, and of course the methods of the West. It does give a sort of base, but it's not sufficient—I am at the opposite extreme from erudition. I have always felt that erudition shrivels up thought—it parches the brain. (But I have great respect for scholars, oh! indeed, and I seek their advice, but... for myself it won't do!)

Once, very long ago, when Sri Aurobindo was telling me about himself, that is, of his childhood, his education, I put the question to him, I asked him, "Why am I, as an individual being, so mediocre? I can do anything; all that I have tried to do I have done, but never in a superior way: always like this (gesture to an average level)." Then he answered me (at the time I took it as a kindness or commiseration), "That's because it gives great suppleness—a great suppleness and a vast scope; because those who have perfection are concentrated and specialized." As I said, I took it simply like a caress to comfort a child. But now I realize that the most important thing is not to have any fixity: nothing should be set, definitive, like the sense of a perfection in the realization—that puts a total stop to the forward march. The sense of incapacity (with the meaning I said of mediocrity, of something by no means exceptional) leaves you in a sort of expectation (gesture of aspiration upward) of something better. And then, the most

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important thing is suppleness—suppleness, suppleness. Suppleness and breadth: reject nothing as useless or bad or inferior—nothing; set nothing up as really superior and beautiful—nothing. Remain ever open, ever open.

The ideal is to have this suppleness and receptivity and surrender, that is, so total an acceptance of the Influence that no matter what comes the instrument adapts itself instantly to express it naturally, spontaneously and effortlessly. With everything, of course: with the plastic arts, with music, with writing.

(silence)

The nature (of Mother) was rather shy, and as a matter of fact, there wasn't much confidence in the personal capacity (although there was the sense of being able to do anything, if the need arose). Till the age of twenty or twenty-one I spoke very little, and never, never anything like a speech. I wouldn't take part in conversations: I would listen, but speak very little.... Then I was put in touch with Abdul Baha (the "Bahai"), who was then in Paris, and a sort of intimacy grew between us. I used to go to his gatherings because I was interested. And one day (when I was in his room), he said to me, "I am sick, I can't speak; go and speak for me." I said, "Me! But I don't speak." He replied, "You just have to go there, sit quietly and concentrate, and what you have to say will come to you. Go and do it, you will see." Well then (laughing), I did as he said. There were some thirty or forty people. I went and sat in their midst, stayed very still, and then ... I sat like that, without a thought, nothing, and suddenly I started speaking. I spoke to them for half an hour (I don't even know what I told them), and when it was over everybody was quite pleased. I went to find Abdul Baha, who told me, "You spoke admirably." I said, "It wasn't me!" And from that day (I had got the knack from him, you understand!), I would stay like that, very still, and everything would come. It's especially the sense of the "I" that must be lost—that's the great art in everything, for everything, for everything you do: for painting, for ... (I did painting, sculpture, architecture even, I did music), for everything, but everything, if you are able to lose the sense of the "I," then you open yourself to ... to the knowledge of the thing (sculpture, painting, etc.). It's not necessarily beings, but the spirit of the thing that uses you.

Well, I think it should be the same thing with language. One should be tuned in to someone in that way, or through that someone to something still higher: the Origin. And then, very, very passive. But

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not inertly passive: vibrantly passive, receptive, like that, attentive, letting "that" come in and be expressed. The result would be there to see.... As I said, we are limited by what we know, but that may be because we're still too much of a "person"; if we could be perfectly plastic it might be different: there have been instances of people speaking in a language they didn't know, consequently...

It's interesting.

With everything, the great secret is for the consciousness to be... THE Consciousness—the limitless Consciousness. Then what it does is to set this (the instrument) in motion. Later—later, when the transformation takes place, when it's total and effective, there will probably be a conscious collaboration; but now it's only a surrender, a self-giving, and this lends itself—lends itself with enthusiasm and joy—lends itself for THE Consciousness to use it.

When it's like that, all goes well.

All the old habits, oh!...

And looking at it from this angle, you realize the total absurdity of judgments, which are more than ninety-nine per cent based on old habits: the old habits of what you regard as good or bad, useful or harmful, and so on. An automatic judgment, automatic acceptance or refusal ...

That story of little S. has taught me much. Because I saw that little girl this morning. She is black-skinned, of course—she was all luminous. All luminous. And I don't think she is conscious of it (perhaps only insofar as Y. has flattered her—that's always possible), but it's very spontaneous in her, she wasn't trying to put on airs, she didn't come to strike a pose: she simply came to take the fruit and flower for Thoth. She was here in front of my table; when I saw her come in I said, "Strange." This little girl who is so black-skinned ... she was clearer than others.

And this letter is so strong!

Yet she wouldn't pass an examination.

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February 21, 1967

(Message for Mother's eighty-ninth birthday)

When darkness deepens strangling the earth's breast
And man's corporeal mind is the only lamp,
As a thief's in the night shall be the covert tread
Of one who steps unseen into his house.
A Voice ill-heard shall speak, the soul obey,
A power into mind's inner chamber steal,
A charm and sweetness open life's closed doors
And beauty conquer the resisting world,
The truth-light capture Nature by surprise,
A stealth of God compel the heart to bliss
And earth grow unexpectedly divine.

Sri Aurobindo
(Savitri, I.IV.63)

February 22, 1967

(Mother gives Satprem the text of an answer:)

"Why is the choice imperative?"

"Because we are at one of the 'hours of God' as Sri Aurobindo puts it—and the transforming evolution of the world has taken a hastened and intensified movement."

(silence)

Are you tired?

Not tired ... the confusion.

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The nights are good, but the mornings ... (Mother shakes her head)

(meditation)

February 25, 1967

(Mother gives the disciple a rose the colour of fire.)

Do you think Nature will ever invent something better than this?... I don't think so.

It's beautiful, this Nature! I find it more beautiful than animals. From the point of view of consciousness, it's obviously more limited; a plant doesn't have the consciousness an animal has—they have this aspiration towards the light, but the consciousness isn't precise. But from the point of view of material organization it's incomparable. Take a tree like this one (the coconut tree under Mother's window), I see it all the time, this tree, it's wonderful! And how it struggles, how it works, how it produces ...

From the point of view of beauty, I mean material harmony, the Mind has spoilt things a lot, quite a lot (at least that's my impression).

How will it be?... Because nothing I have seen from the point of view of form, has the richness, variety, unexpectedness, beauty of colour and form that this rose has. I have seen things, I have seen supramental realizations—from the point of view of consciousness, they are infinitely superior, without a doubt, but from the point of view of form ...

They are yet to be born. Those forms are going to be born.

Let us hope so. Let's really hope so.

They are bound to.

Let's hope so, really.

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From the point of view of consciousness, the beings I saw¹ for instance, when they wanted to be covered in a certain way (you know, clothed), they did it through willpower; from the point of view of consciousness, that's certainly incomparable, there's no possible comparison, but ...

Of course, one can clothe oneself in a marvellous way.

Yes, like a flower. The consciousness can change all the colours according to the moment.

Oh, that would be lovely. If one could become a lovely rose!...

Well, that's an idea! (Mother laughs)

(Mother goes into contemplation)

We may say that all experiences tend towards a single revelation—that consciousness alone exists. And that it is the decision or choice (the words are inaccurate), a decision of the consciousness that creates the form—all forms, from the most subtle to the most material ones; and the material world, the apparent fixity of the material world results from a distortion or a darkening of the consciousness, which has lost the sense of its all-powerfulness.

This distortion has been still more pronounced since the advent of the mind, which in its working, has taken the place of consciousness so much that it has substituted itself for consciousness as it were, and to the extent that the mind, in its ordinary working, cannot be distinguished from consciousness—it doesn't know what consciousness is, and so ... (Mother makes a gesture expressing a shrinking or hardening).

It's becoming very, very precise, very clear, very visible in the developed human mind. For the functioning of the body, for example, the difference between the action and perception of the consciousness, and the action and perception of the mind. And in our world as it's still organized, the mind is more ... (oh, it is a very interesting impression) much more concrete—"concrete" in the sense of what we are in the habit (the bad habit) of calling "real"—and fixed. It's not translucent, not fluid; it's not plastic, not fluid: it's mental, concrete. And then, the mind needs acquired knowledge and all the contacts with the outside.... Let's take a disorder in the body's functioning (which may come for all kinds of reasons that are very interesting to observe, but anyhow, we can't speak of everything at the same

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time), the disorder is there and is expressed through a sense of discomfort; the way the consciousness behaves and acts and the way the mind behaves and acts are entirely, absolutely different (we can't say opposite, but absolutely different). Then there is the weakness (I am talking about the sensation of the body itself), the weakness arising from old habit. It's not a lack of faith, the body knows in an almost absolute way that there is only one salvation, one saviour: THE Consciousness. But there is a weakness that causes a sort of slackening, a letting go to habit, and that's where an intensity of faith is needed—but an energy in the faith—in order not to yield. This goes on in a very small sphere, you understand, it's a question ... not even of minutes—of seconds. And if there is a letting go, it means illness; while the other way (of the consciousness) means, little by little, little by little, the unreality of the disorder.

But it means an intensity of faith which, compared to the present state of mankind, may be regarded as miraculous.

And the acceptance of illness is the acceptance of the usual end, which is generally called "death" (that doesn't mean anything), but anyway, it means that the aggregate is unable to be transformed and is dissolved.

These are things (those "seconds") that happen very often, and without any relationship whatever to outer circumstances. Which means that if one were all alone—all alone, immobile, in meditation—it would be more radical and definitive. But it's mixed in with the movement of life, with outer circumstances, and because of the necessities of those outer circumstances it goes more or less unnoticed. So the result is less complete, only partial, and so it recurs again and again, it's renewed.... It stretches over a considerable time.

(silence)

All this has a meaning, truly a meaning, only if we reach the end.

The end, is consciousness reassuming its power.

But even if the effect is not total or general, I mean for the whole earth, even on one point it will still have a tre-men-dous effect.

There, we must be patient.

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March 2, 1967

(Regarding some foreign visitors who have asked to see Mother)

... Seeing me should be the RESULT of something, not the beginning. That's what I never stop saying to them. It's not to give them an impetus: it's to respond to a preparation that needs to take root. Then it has a meaning. They come, it's done in two minutes, they go away with what is needed, and then it's all right.

(Then it is question of Mother's last birthday, on February 21, and the difficulty in containing the increasingly chaotic stream of outer activities.)

I live amidst a growing confusion. It has one advantage, I see that very clearly: there can no longer be any automatism. When you live a well-organized life, things become automatic—that's not possible anymore, at each minute the consciousness must be like a guiding light that is projected in order to know what must be done. I clearly see it's meant to be like that. It's deliberate.

Some of the things I said in the Talk you've just read to me today, were true at the time, are still true for the majority of people, but are no longer true for me....¹ To the present vision, there is nothing that isn't willed and doesn't come purposely (not exactly deliberately, but with a precise aim in view), and it is AT THE SAME TIME a complete, multifaceted and integral whole (which is why it's very difficult to grasp). But now the thing is very clearly felt. And that is since two or three days, following a very minute observation—precise and minute... The centre of consciousness is fairly high up (gesture far above the head); in the past it was always there (gesture near the top of

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the head) and it would see things around and inside, but it seems to have ascended and the field of the consciousness is much vaster. Also, the body has become transparent, so to speak, and almost nonexistent; I don't know how to put it ... it doesn't obstruct the vibrations: all vibrations can go through. For example (I'll give an example to make myself understood, omitting details deliberately), I was asked for a certain amount of money, an increase. (On the material level a certain number of things are controlled—by Mother—from here, and which I have to pay for regularly.) So then, an increase was asked for. Not that the request was unreasonable, that's not it (it was an increase for something special, a daily increase), but I don't know why (because here—gesture to the forehead—nothing happens, I am absolutely, not only blank, but transparent, and everything is allowed to go through unobstructed), when I had to take the decision, there was immediately a vision (but a vision, as I said, from above, which sees over a much larger field), of conflict, battle, and to the observation there was something (in Mother) very much displeased, like a protest. I wondered why. If it had been translated into words, there would have been indignation at that request (without there being in the consciousness the least reason for this indignation: it all becomes very, very impersonal—very impersonal). I went on looking with the vision of the consciousness, and then, as if automatically, through this mouth I asked how much this increase would amount to per week (because even the mental state that enables you to calculate isn't there at all: it's only a question of consciousness). I asked someone who was there, and he told me. Then, there immediately came the decision: "I will give so much once a week." And everything calmed down. Why and how and who? I haven't the faintest idea.

So I am forced to conclude that it's a highly superior consciousness which sees things with reasons that completely elude us, sees how things must be done and sets them in motion (global gesture to indicate the play of forces) until they are done as they must be done. And where there was a person, it no longer exists—there are no more "persons": there are forces in movement that bring about certain material actions, but no more persons.

Since then, there has been an observation: I have noticed that everything concerning this body has become like that. So the body itself has barely the sense of its limits (gesture as if the delimiting form had melted). It's fairly new. I can see it has come about rather progressively, but it's fairly new, so it's hard to express. But it's this same body that no longer feels those limits (same gesture): it feels spread out in everything it does, in everything around it, in all things, people,

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movements, sensations, in all that.... It's spread out like that.

It has become very amusing, very interesting. It's really new.

And it has become more precise after February 21. There were one or two very difficult days around the birthday, then a kind of adjustment took place inside, and afterwards came the experience. It was the outcome. There really is a change.

One has to be a little attentive and careful not to bump into things or drop them: the gestures are somewhat wobbly. It's very interesting. It must be a transitional phase, which will last until THE true consciousness is established; then it will have a wholly different functioning from the one it had previously, but with a precision that one can foresee will be incalculable. And of a very different order. With many things, for instance, the vision is clearer with eyes closed than with eyes open, but the same clarity is beginning (it began long ago), beginning to come with open eyes; they see differently (gesture showing the inside of things).

There are amusing details on the whole, but I will tell you about them later because they involve certain people, so I'd rather not talk (the details are interesting only with the names), I'd rather not talk about them right now.... It is regarding the "power of the Mother" and how it will manifest—amusing things, ambitions perhaps (it took on the appearance of ambitions), but I am watching (the "I" above—the true "I" is watching to see if it corresponds to a concrete reality).... From a quite external and ordinary point of view (and it's not like that, it's not SEEN like that), but expressed in the human consciousness, those are ambitions caused by the fact that the material age is increasing (Mother has just turned 89) and so one may foresee ... (laughing) my disappearance. It's very amusing. But I'll tell you about it later.

Very well. (Mother laughs a lot)

You must see some funny things!

It remains to see when I'll disappear!... Sri Aurobindo said to me, "Your body on earth..." He said, "What I see is that your body is the only one that has sufficient endurance to go through the ordeal." But, you understand, this body knew nothing about it, it has no ambitions (!), still less pretensions. But basing myself on that, when he told me, "You will do the work," I said yes. So there we are.

But now, I see—I have seen: to hold on is hard. It's hard. It takes both an unflinching energy—a constant energy, like this (inflexible gesture)—and at the same time, a perfect humility ready to abandon

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EVERYTHING, because all that is, is nothing in comparison with what must be. A perfect humility. I don't think there are many bodies like that. It really (laughing) has goodwill!

Oh, these last few days there have been moments ... a few minutes (it could hardly last more) when it was really hard. And then, what makes it possible for the body to go through is that at such moments, it's completely like this (gesture of surrender): "Lord, what You will." Nothing, no thought, no speculation—nothing: "What You will." And "You alone exist." That's all.

Moments of anguish, you know ... in an ordinary consciousness it would find expression in physical pains that are hard to bear, but the Grace is there—the UNREALITY OF THE SUFFERING is there, fortunately.

Oh, a marvellous Grace.

So then, the result (these few days were difficult), the result is this: that the body itself has truly changed consciousness. Its consciousness is up above: there's nothing left here inside, it's all like that, like something everything goes through.

(silence)

It may have one ambition (it's expressed as an aspiration, at any rate): the possibility of making this unreality of suffering felt everywhere. When the possibility is glimpsed of transmitting everywhere the unreality of suffering, there is a joy—there is a light, a joy in the body. That makes it happy. So the Consciousness above says, "That's how it is, that's how it will be." There.

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March 4, 1967

(Regarding Sri Aurobindo's Aphorism 126: "The most binding law of Nature is only a fixed process which the Lord of Nature has framed and uses constantly; the Spirit made it and the Spirit can exceed it, but we must first open the doors of our prison-house and learn to live less in Nature than in the Spirit.")

That was precisely the subject of... (can we call it meditation?) of this morning's work. It came so clearly. But the experiences aren't literary, they can't be expressed.¹

(Mother goes into contemplation)

Someone has just brought, from two sides at the same time (gesture to the right and to the left), a plate of grapes and yet another plate of grapes, like that. One was for you and one for me.

Since two or three days, there are some vital beings eager to manifest their goodwill, and this was like the expression of their goodwill. In the vital, food is very often grapes, very frequently. Grapes of incomparable beauty, besides. And grapes are the fruit of life. So I suppose that's why. There were two bunches: one was bigger, the other not so big; I don't know for whom was the biggest and for whom was the other: they came from both sides, they were presented like this (gesture to the right and to the left of Mother). One was on a plate, the other on a square of white paper. I presumed the one on the square of white paper was for me!

Lovely, beautiful! Grapes turning golden, you know—transparent and golden when they're ripe. Each grape was this big (gesture: about five centimetres).

(silence)

I tried to express what happened this morning, and what kept coming to me was: "But the experiences aren't literary, they can't be expressed."

(silence)

Some vital beings said to me, "There was a time when you used us and we were very happy. Why aren't you using us anymore now?" So I replied to them, "If you want to do work, I'm certainly not going to stop you!"

That was yesterday evening. I was asked questions on levitation (questions a modern little child might ask), I was asked, "How is it that one who escapes from this law doesn't just go up into the

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atmosphere?" I replied from my experience that that's not the way levitation works, it's not because one escapes from the law of gravity: it's because physical bodies are supported by materialized vital forces (slightly materialized). So then, it put me back in contact with those forces and beings, and last night they said that to me; they told me, "Why aren't you using us any longer? We were quite happy!" I said, "Come along and do some work!" And there you are (the grapes).

When you sleep (that is, when the body is in a state of trance), you can eat. You sense the taste when you have gone outside the body. And it's very nourishing, it gives strength. I have eaten I don't know how many times like that, mostly grapes—and what grapes!...

Soon afterwards

Yes, this problem of the transformation, I see more and more clearly that there are three approaches, three ways to go about it, and that in order to be more complete, one should combine the three.

One—the most important, naturally—is the way we could call "spiritual," which is that of the contact with the Consciousness—Love-Consciousness-Power, that is; these three aspects: supreme Love-Consciousness-Power. And the contact, the identification: to make all the material cells capable of receiving Him and expressing Him—of BEING That.

Of all the ways, that is the most powerful and the most indispensable.

There is the occult way, which brings all the intermediary worlds into play. There is a very detailed knowledge of all the powers and personalities, all the intermediary regions, and it makes use of all that.² That's where one makes use of the Overmind godheads: it's in this second way. Shiva, Krishna, all the aspects of the Mother are part of this second way.

Then there is the higher intellectual approach, which is the projection of a surpassing scientific mind and takes up the problem from below. It has its importance too. From the standpoint of the detail of the operation, it reduces approximation, it gives a more direct and precise action.

If one can combine all three, then obviously the thing will go faster.

Without the first, nothing is possible (and the other two are even

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unrealistic without the first: they lead nowhere, you go round in circles endlessly). But if you clothe the first in the other two, then I think the action is more precise, more direct, more rapid.

It's the result of these last few days' "studies."

March 7, 1967

I've received a certain number of questions from the older students (not the young children, the older students) on "death," the conditions of death, why are there are so many accidents at present, and so on. I have already answered two persons. Of course, the answer is on a mental level, but with an attempt to go beyond.

It is that sort of mental logic which wants ... yes, which wants things to be deduced one from the other according to that logic, and so they have arrived at ... impossible questions.

(the text of the questions:)

Are the time and manner of death always chosen by the soul? In huge human destructions through bombings, floods, earthquakes, have all the souls chosen to die together at that time?

The vast majority of human beings have a collective destiny. For them, the question does not arise.
One who has an individualized psychic being can survive even in the midst of collective catastrophes, if such is the choice of his soul.

How is the soul conscious of being and existing after death, once it is separated from its physical, vital and mental beings?

The soul is a spark of the Supreme Divine, I do not see how the Lord needs a body in order to be conscious of being.

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It's nothing very new, but it's a broadening of the consciousness. And all these questions have in fact been coming into the atmosphere lately, giving at first the impression that man knows nothing about death—he doesn't know what it is, doesn't know what happens, he has built all kinds of hypotheses but has no certainties. And by pressing on—by insisting and pressing on—I have reached the conclusion ... that there is really no such thing as death.

There is only an appearance, and an appearance based on a limited view. But there is no radical change in the vibration of the consciousness. This came as an answer to a sort of anguish—there was in the cells a sort of anguish at not knowing what death really is; a sort of anguish, like that. And the response was very clear and very persistent: it was that the consciousness alone can know, because ... because the importance attached to the difference of state is a merely superficial difference based on an ignorance of the phenomenon in itself. One who could retain a means of communication would be able to say that as far as he himself is concerned, it doesn't make much difference.

But this is something which is being worked out. There still remain grey areas and some details of the experience are missing. So it would be better to wait, it seems to me, until the knowledge is more complete, because rather than give an approximation with assumptions, it would be better to give the complete fact with the total experience. So we'll put it off till later.

But you say there is no difference.... When one is on the other side, does one go on having, or is one able to have, the perception of the physical world?

Yes, yes! Exactly. Exactly.

The perception of beings, of... [I meant to say seagulls over the sea, trees, the pretty sunshine on the earth].

Yes, exactly.

Only, instead of having a perception... You leave a sort of illusory state and a perception which is a perception of appearances, but you do have a perception. That is to say, at certain times I had the perception, I was able to see the difference, but of course, the experience wasn't total (it wasn't total in the sense that it was interrupted by people), so it's better to wait awhile before we talk about it.

But the perception is there.

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Not absolutely identical, but with an effectiveness which is sometimes greater in itself. But it's not really perceived by the other side. I don't know how to explain. I've had the example (not an example: it was lived with the full perception) of a being who lived with me for years, who remained in perfectly conscious contact after he had left his body (and left it quite materially), and who didn't merge, but closely associated himself with another living being and in this association went on living the life of his OWN CONSCIOUSNESS. I can give neither the names nor the facts about all this, but it's as concrete as can be.¹ And it's going on.

All this has been seen—I've been seeing it for a long time, but just this morning it came back as an illustration of the new knowledge. Extraordinarily concrete (the "association") in its effects, changing the capacities and movements of the other's consciousness. And consciously—an absolutely conscious life. And it's the same consciousness that was conscious during the phase when there was no body left at all and the presence was visible only in the nocturnal vision.

There are other cases.

This one is very close and intimate, which is why I have been able to follow it in all its details.

But it's clear, precise and EVIDENT only with this new vision, because (how can I explain?...) I knew this—I knew it before, I knew it—but I saw it again with the new consciousness, the new way of seeing, and then the understanding was total, the perception was total, absolutely concrete, with elements that were completely missing—convincing elements that were completely missing in the first perception, which was a vital-mental knowledge. While this is a knowledge of the consciousness of the cells.

But all this would only be interesting with all the facts (which can't be given). So I'd like to have a more complete and "impersonal" experience, you might say, I mean not illustrated by facts but an overall vision of the process. Then I will be able to talk about it.

It will come.

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March 11, 1967

There is a question of terminology. I would like to put a note at the beginning of the third volume of "Questions and Answers," in which I say: "We found it fitting to begin this new volume with the Talk of February 29, 1956, because on that day, during the meditation that followed the class, there took place..." What?... "The first descent of the supramental forces into the Inconscient"?

(Mother shakes her head) It was: Light-Force and Power. And it wasn't into the Inconscient, it was into the earth atmosphere.

Light-Consciousness-Power?

"Consciousness" is part of the totality, it will come later.

Supramental Light-Force-Power?

Yes.

And is the word "descent" right?

It's "manifestation," rather. The image was ... (I can't say there was "above" and "below," that's not how it was), it was the barrier being broken and the flow rushing forth.

It's better to put "manifestation."

(A little later, regarding the extraordinary clutter on Mother's table:)

...That's why I have so many things on my table. Someone gives me something, and there is in it a good thought, a force, something that puts me in contact with the person, so I leave it there on my table, to keep up the contact. All these things generally represent the contact with someone. So I keep it there (and of course, it also goes on increasing!). Sometimes, children (very young children) come; when the little ones see something, their eyes open quite wide, so I give it to them. And I always wonder (laughing) what will happen with what's in the thing, what kind of circuit?!

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(Mother holds Satprem's hands in hers for a long time)

I make you all stride on very fast.

March 15, 1967

The roses have opened now (Mother holds out a rose to the disciple), and isn't this one a magnificent colour! Beautiful, isn't it?

This morning I had an amusing experience with roses. There was a closed bud—big, hard—big and hard, red. I took it, looked at it, then my fingers ran over the flower like that, and ... (gesture showing the flower opening up), one petal after another and another and yet another—before my eyes. And it was completely hard and closed. I took it and said, "It's a pity." I was about to put it back in water so it would open up, and I looked ... It was so pretty, you know, opening up, happy, as if saying to me, "Oh, how happy I am!"

Flowers and I are on very friendly terms, I must say.

Once in the past, I took flowers that had wilted—wilted flowers (that was the time when I was practicing occultism with Théon—it happened several times). One flower was quite drooping: I took it in my hand, looked at it, and little by little, little by little, it straightened up again and became quite smiling!

They are very, very receptive.

Soon afterwards

It's quite amusing, all the experiences that one has in the vital, in the mind and above, are occurring in the material, in the cellular consciousness, and they are a reproduction, as it were, but with a slight alteration caused by Matter. When you stir water, for instance, when you agitate it, it's no longer transparent; there are movements, and those movements prevent the water from being transparent. You can no longer see through it. It's the same thing materially: when you are restless, when you don't have that sort of calm (which isn't stillness but the opposite of restlessness, I don't know how to describe it—it's something imperturbable). Very few people have that, and when

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they come near, there are immediately ... (gesture of trepidation and seething in the atmosphere) vibrations, disorder and confusion settle in. You can see it occur on a small scale with people coming here; you can see it on a larger scale with the movements of the Ashram; and you can see it on an even larger scale with the movements of the earth. It's the same thing with that sort of mental restlessness people have (excitement and restlessness): as soon as there is excitement and restlessness, it's impossible to see clearly; it's the same as with water, it goes like this (same gesture of trepidation and seething), lots of movements of confusion, and you can't see anything. It's the same thing materially. And then, as soon as a problem has to be solved (especially a material problem), people are in the habit of getting restless, and as soon as they get restless, it's absolutely impossible to find any solution. And it makes the confusion worse.

This is something I experience constantly, every minute. If I am in my normal atmosphere, however intense the action may be (or also the intensity of the problem to be solved), one sees clearly, and the solution imposes itself as something absolute, irrevocable: this is how it must be done. The minute the restless atmosphere of someone else comes in (and as soon as a problem arises, there is not one in a thousand who doesn't become restless, at least inwardly a little), it starts going like this (same gesture of trepidation), and not only do you stop seeing, but things are no longer in their place! And so the solution ... you have to mend the disorder before you can think of the solution. It's an experience of almost every moment. I see numerous people; with some, as soon as they enter the atmosphere, their confusion enters with them, and you can't see anything anymore—you have to wait a little, try and calm things down, and then you can see. With some it never calms down—it's hopeless, you can only send them back. With others, it calms down after a certain length of time, then you can begin to see and know what needs to be done.

But materially it results in something very interesting. When I am alone and everything is tranquil in my atmosphere, at any moment I can take anything, any object: it's exactly in its place. And everything goes without a hitch. As soon as someone (anyone) is there, as soon as someone is there, there is a little vibration (same gesture of trepidation). With some people the vibration gets much worse—and I lose my things! I lose them almost irretrievably ... until the atmosphere has calmed down again. Then the thing comes back quite naturally, almost as if it had gone away and come back—it didn't go away and come back: it was only the confusion veiling everything. And I find the place again, the thing in its exact place. This goes on from

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morning to night (I can't say from night to morning because I go off into another region!). But it's constant. And so I feel I am living in constant confusion.

At times it is rather difficult. For instance, here in the mornings, when there are three or four sources of confusion at the same time, it becomes acute. I have only one solution, that is to be alone somewhere or other and stay like this (gesture of withdrawal into absolute stillness), until everything is back to normal again. Then everything is back to normal, the Lord's Presence is there again ... it's always there, but it can express and manifest itself—while it can't get through that (confusion)! So I stay still and all goes well. And there, I can face any fresh disorders that come (provided they don't rush in too close on each other's heels!), but anyway, I pull through. To tell the truth, I always pull through, but there are disorders that shouldn't be, that are useless. I always feel like telling people, "Oh, I beg you, be quiet!..." But not the "quiet" of an apathetic quietude, not slumped in a corner and you don't move anymore (while anyway it keeps going like this inside (gesture of seething), no: quiet, quiet, like this (vast gesture) in the consciousness, then everything becomes limpid. And in that limpidity you see very clearly, decide very clearly, everything works out, things organize themselves, you don't even need to intervene.

All difficulties... I see that, I've seen it lately with regard to political organizations, relations between nations and all that, all the problems to be solved—it's all the same thing: people are like this (same gesture of trepidation), all the time, all the time, all the time ... one wave of restlessness, then another and yet another wave of restlessness coming on top of it—and you don't see anything anymore! You can't see anything anymore! While if one can stay quiet for a while....

It's the same with all the questions I am asked (I receive innumerable questions), it's all like this (same gesture), everything is like this and one can't see anything. If one remains quiet ... the Light goes through, everything becomes limpid, transparent, and ... it becomes so natural, so simple! So simple, so obvious: there is ONE thing that can be done and it's the true thing. All the rest ... (same gesture of seething).

Some people live in a constant whirl, and they're quite surprised that everything goes wrong! They meet with complications, with... And it's always that (same gesture).

Of course, I am not talking about those who are tamasic and completely inert: they are like an inert mass, so the Light can't go through—it is the restlessness of others that goes through and stirs

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them up! No, I am talking about a Light... (vast gesture) above things, untouched by them, which sees. And this Light is in a... (how can I explain?) Everything, the entire universe moves forward rapidly at a fantastic pace and in perfect immobility. Words seem idiotic, but you can feel this—you can feel it, see it, live it. A luminous immobility moving forward at a fantastic pace.

In that immobility there is perfect transparency ... and the problem does not exist: the solution precedes the problem. That is to say, things organize themselves (gesture showing the movement of universal forces) in such a way that they can change positions or take a different place in order to express the new thing that must be expressed: something new constantly enters the manifestation (as if emerging from the Un-manifest), it enters the manifestation and transforms. And it takes place automatically. A vast, immense Movement... (Mother smiles with her eyes closed) in which one can participate only if one is per-fect-ly peaceful and calm and translucent.

(Mother takes Satprem's hands and remains looking at him for a long time)

Tell me, it would be lovely if one could take people's consciousness as one takes a flower, and then, because one looks at it and holds it and the vibration is that Vibration of supreme Love, it opens up, like that, becomes organized, and grows magnificent.

It would be fine if one could do that—(laughing) perhaps one can!

Yes, that's what you do!

March 22, 1967

It's very interesting.... Because of this "message" for the New Year¹ (everybody is talking about this message everywhere, it has given a good jolt; even in government circles, everywhere), because of this message, everyone is claiming to be a "defender of the Truth." They ask me questions, and everyone is surprised that the truth as he conceives it isn't established in the world. So I am beginning to be

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forced to wage war for the Truth against all the conceptions of the truth! And that's rather interesting.

For instance, there is here that old idea of vegetarian food. Some people write to me indignantly that these "holy rules" are being increasingly broken in the Ashram! They wrote to me a first time, asking me to answer; I neglected to answer. So they wrote a second time to tell me, "... What can we do if you don't answer?" I answered (they are probably kicking themselves), I replied something like this:

"Truth is not a dogma that one can learn once and for all and impose as a rule. Truth is as infinite as the supreme Lord and It manifests every instant for those who are sincere and attentive."

I could have added other things but I didn't, so as not to wage battle too openly!

The same day, that is, just today, I received another letter.... The whole letter ranted and raved about all that's goes on in the Ashram, saying, "What! This place is worse than the world!" and so forth. (All this in the name of "truth", naturally.) So (laughing) I answered:

"Were Truth to manifest in such a way as to be seen and understood by all, they would be terrified by the enormity of their ignorance and false interpretation."

I hit hard this time.

And it's going on.

Day after day it's like that, growing acute. Everyone is the "defender of the Truth." One about food, another about money, another about business, another about relationships...—everyone has his hobby-horse.

The wonderful thing is that till now not one has told me, "Maybe my opinions aren't true?"—not one! "Maybe my way of seeing or feeling isn't true?"—not one. All are right in the Truth!

It's very interesting.

The defenders of the truth are often worse than the enemies of the truth.

(Mother nods approvingly) But I can't say anything because I am the one responsible, I told them, "Cling to Truth."

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No, they all make the same mistake: they confuse truth with the old idea of virtue. They all make the same mistake as the moral error.

And above all, they want a truth expressed in a few very clear and well-defined words, so they can say, "This is true." The old calamity of religions: "This is true"—consequently the rest is falsehood.

How many times... how many times have we said, Sri Aurobindo (and I too) said, "When a thing is true, you can be sure that its opposite is also true. When you have understood this, then you will begin to understand."

This morning I was also bombarded with a quotation from Sri Aurobindo (they came and bombarded me in the name of Sri Aurobindo!), to tell me that in The Mother it was written that, "The divine Grace can act only in the Truth"—and I shouldn't forget that! (Mother laughs) There is a quotation from Sri Aurobindo in which he says, "The divine Grace will answer, but do not think it will answer in Falsehood...." An admirable sentence. Only, they don't know: they are the possessors of the Truth—the Falsehood is the others!... And even intelligent people (that's the strange thing, because it's so idiotic!), even people ... anyway, those with a brain, who understand, fall into the trap.

It's very common at the School.

(silence)

One could say thanks to all this (not even "because of"—THANKS TO all this), I have had these last days, these last three days, the vision—the concrete vision, showing how at every second, the supreme Consciousness (which I personally find convenient to call the "supreme Lord"), how at EVERY SECOND, it makes you do or say or see or know ex-act-ly what is needed for everything to move like this (round gesture expressing the innumerably ramified movement of universal forces), to move forward. It's not yet the direct, all-powerful, crushing Movement of direct Forces (gesture from above downward, like a sword of light): it's a movement like this (same round gesture), but marvellous—marvellously subtle, ingenious, respectful of everything, but everything; you know, a movement that makes use of everything to lead towards the Goal, even "errors"—which are not errors because when the Consciousness is there, the error isn't an error committed by ignorance: a thing is said or done because that's what needs to be said or needs to be done—it may in appearance be even a blunder, yet it's ex-act-ly what is needed for everything to move forward

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(same innumerable round gesture), move forward luminously towards the desired goal. It's absolutely marvellous! And seen in tiny little details and in the whole. It's this marvel of a Consciousness that makes each one do what must be done, puts each thing in its place, arranges everything, and it's our idiocy, an absolutely ignorant and stupid vision, that would have us believe in faults, in errors, in ... Each one is a problem to be resolved, so all those problems interpenetrate, and it is the WHOLE that must be led, precisely towards this famous Truth (the true one). But I've spent, you know, hours in admiration—a blissful admiration—before this marvel of order, with all the little things around you, all the little people around you, all the little circumstances.... It's wonderful! Wonderful!

And then, this presumptuous mind which understands nothing and asserts itself in its all-powerful knowledge, oh ... it's so comical!

(silence)

It is the maximum use of all possibilities and all impossibilities, all capacities and all incapacities; a maximum use in a maximum power and a maximum Compassion, and then... a smile! A smile, a sense of humour, oh!... Such a benevolent irony, so full of compassion, so wonderful.... And this presumptuous mind, which is an incredible phenomenon indeed: it spends its time judging what it doesn't know and deciding on what it doesn't see!

(silence)

Then there was the vision of others and the remembrance of the time when those things had great importance and were taken very seriously, with a solemnity... a wholly moral solemnity.

That's amusing too.

March 25, 1967

(The disciple reads out to Mother an "old" conversation dating from ... two weeks ago.)

...It's gone. As soon as it's said, it's gone and away. When things

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are read back to me, I don't remember what I said, it comes like something new.

As soon as it's expressed, it's gone. And it's gone for good as though expressing yourself emptied you of something and made room for a new thing—always. When you speak of an experience, the effect of the experience is as though exhausted and you are ready for another. Speaking always makes a void for a new thing to come in.

And the impression is always: how old, oh, how old! I find everything old. The movement must be extremely rapid.

But it's a pity that material occupations are so cumbersome.¹

There must be a reason.

What organizes the world and life is much wiser than we are: we don't see, we are extremely short-sighted. But That (vast gesture), as I told you last time, is marvellous! Marvellous. So there must also be a reason for the fact that I am so overburdened. Of course, the general reason is very clear (it's easy to understand), but even from the point of view of the sadhana: that way, probably, nothing is overlooked.

What's interesting is to follow this kind of change in the consciousness of the cells: there are still many of them with a sense of wonder that the Truth exists. That's the form it takes: a sense of wonder.... "Ah, so that's what it is!" A wonder. A wonder at the existence, the UNIQUE existence of the Lord—a joy! Such an intense joy and a child-like wonder, you know: "Oh, so it's really like that!" And this goes on in one part of the body after another, one group of cells after another. Truly charming. And then, when the mantra comes spontaneously, oh!... There is an adoration: "It's like that, like that! That is true, it is THAT which is true—all the disorder, all the ugliness, all the suffering, all the misery, all of that isn't true! It's not true, it is THAT which is true." And not with words (words trivialize it): with an extraordinary sensation, extraordinary! And then ... it's the beginning of that sort of glorious, marvellous life. It's still at the stage of wonder; that is, something unexpected in its sublimity.

At the same time, there is an overall vision which becomes more and more total, in which each thing has its own purpose, its own place, and which excludes nothing. That need to exclude the mind in order to surpass it no longer exists. Now the mind is perfectly tranquil, peaceful, and it sets itself in motion only when it receives a command, an imperative command. It receives a command, then it does something precise for a precise reason, a very precise action, and then ... silence and calm.

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So then, that rehabilitates everything. It's only the quagmire that we have made of it that ceases to be.

(silence)

When it will be complete, there will come the Power ... to restore order, obviously. I increasingly feel the need to intervene to restore order and harmony. It's the main reason for all this burdensome work. It's a lesson and an experience to learn gradually how to put things in order and establish harmony.

It's a big work.

There's still a lot to be done, quite a lot! (Mother laughs)

March 29, 1967

(Regarding the conversation of March 7 on "death," in which Mother said in particular: "There really is no such thing as death.... There is no radical change in the vibration of consciousness.... You have a perception of the physical world which isn't absolutely identical, but with an effectiveness which is sometimes greater...." Mother had at first authorized the publication of this conversation in "Notes on the Way," then...)

I begin to think that it is not good to give this kind of "lived knowledge" to people who are not capable of having it, of experiencing it.

For instance, these last few days I have clearly seen that men do not know the reality—the concrete reality—of the invisible, because if they knew it they would go insane. They have such a fear of these things....

Even now, when they see in a vision someone they loved when he was alive, when they see him at night, they say, "Ohh, a ghost!" And they are horribly afraid!

So maybe this is going to terrify them.

It's not terrifying since, on the contrary, it gives them hope!

Yes, but one shouldn't try to make people reasonable when they aren't.

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I don't know.... It may fall into the hands of someone to whom it will do much good, but is it worth running the risk of doing harm for the sake of one or two to whom it will do good? That has to be seen.

I for one, find it comforting that you state this continuity of consciousness. It can't do any harm, can it?

(Mother laughs and does not answer)

Soon afterwards

I was asked a question: "What is youth?" Here is what I replied (Mother holds out a note):

"To be young is to live in the future for the future. To be young is to be always ready to abandon what one is in order to become what one ought to be....

And above all, the most important:

"To be young is never to admit the irreparable."

Then Mother takes out another note she has just written to a disciple:

"One is always deeply disgusted at one's own faults when one encounters them in others"(!)

Yet another note:

"Europeans attach the greatest importance to the words uttered.
"Indians are much more sensitive to the feeling, which more often than not those words veil."

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It's about a remark by B. She said something to someone with very kind and extremely polite words, but in her heart she doesn't like the person she spoke to; and she was shocked because the other became indignant.... But I understood immediately. She was indignant, she said, "Why? I was very polite, so why?"

But they feel, deep down they sense the feeling with which you say the thing. That's what they feel and what they respond to.

A last note:

It's in reply to an Ashram "association." They asked:

"What is the need of the hour?"

"Do not try to deceive the Divine!"

(Mother laughs a lot)

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April 3, 1967

Mother holds out a paper to Satprem:

Here is what I wrote for the opening of the sports season:

"... I must tell you once more that for us spiritual life does not mean contempt for Matter but its divinization. We do not want to reject the body but to transform it. For this, physical education is one of the means most directly effective ..."

Last time, there was something I didn't have the time to tell you; now, regrettably, it's only a memory—not quite, not just a memory, something remains. The effect remains. But while it was there ...

Sri Aurobindo said, but he said it as the expression of a knowledge that had always been expressed at the summit of the scale of consciousness, as one more rung beyond the state in which one knows (one knows it, lives it), that the essential Oneness, that everything is "That," is the expression or manifestation or objectification or ... of "That." Naturally, according to the times and epochs and milieus, it has been said in different words, but it seems to be the supreme experience. And the conclusion, when you go outside of time and space, is that all is from all eternity.

Sri Aurobindo regarded this (we talked about it), he regarded it as the realization (not just the knowledge: the realization) which gives supreme Peace and puts an end to all the whys and hows and all the wills to rectify things. All that, that whole drama of life, disappears when you realize that.

I have had this experience. I've had it in an almost constant way. And in the most conscious part of the being (that which is one with the heights), the expression of this experience, let's say, "All is from all eternity" or "All is the expression of the supreme Vision" (I am not using the word "will," I'll say why in a moment), there was the sense of a limitation. I don't know how to express it, but that's how it was (it goes without saying that all words are approximations). Always, each time the experience was there, it was there with the sense that... to put it crudely I might express it with the phrase, "That's not it!"

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So the other day (the day before I saw you), it came at the time of my experiences, that is, very early morning (the time of my lived experiences), and it was like that, with that same sense of inadequacy. Then I entered a certain state in which "that" remained quite luminous and clear, but at the same time—at the same time, simultaneously—there came the perception ... (how can I put it?) of the original Vibration, as it were, in all the splendour of its all-powerful Light, and the two things—that and That—were simultaneously translated on the level of expression, without opposition, both together like this (Mother clasps her two hands, interlacing her fingers), tightly joined, in an identical Light: every instant—every instant—it's like a pulsation of that Force (it is: creative Force-Light-Power, contained in the global Vibration of Love); with every pulsation, a complete re-creation.¹

When the two things are like this (same gesture) and you live in that Consciousness, then there is a sense of absolute Freedom: that nothing is impossible.

It lasted for a few minutes perhaps, complete; then it began to be objectified, but at first it simply was... that IS, that IS. Afterwards it began being objectified, that is to say, to be a witness of That at the same time as one is that—a slight descent. But at that moment, while it was there, it was THAT.

It was omnipotence.

Absolute omnipotence.

Then, at the same time, at the same moment, there came the experience (not an objectified one), the experience that the Will is on a much lower level than "That," or rather, much more external. Because the Will sees and does—sees AND does—whereas there, it's not seeing AND executing AND doing, or seeing AND being: it's simultaneous. It's something above vision—above vision and above will—something ... (silence) something that IS. And at that moment, simultaneously, that is to say, without any possible space (space or time, of course, it's quite outside that, because it's not a vision that sees itself seeing, it's not a perception that's conscious of its perception, not a consciousness conscious of its consciousness), it IS, like that (one could say), such as it will be projected in space and time.

So when we say, "To want what God wants" or "To unite with the divine Will," it's our way of looking (gesture from the bottom upwards, or from below to above). And it's quite approximate. But there ... And the marvellous thing is that it's not what we in our infirmity may conceive of as a simplification, it's really ... the Whole: the

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manifested, the non-manifested, the yet-to-be-manifested, everything, but everything—the Whole. At that second, when you are there, it's omnipotence. Omnipotence, absolute freedom, the unforeseeable, and the existent whole. And that ...

Naturally, words are idiotic.

When I came back from That (it lasted long enough for me to have the full experience of it—full, total), there were many things I then understood. One, for instance, which I had noticed with Sri Aurobindo for all the small details of life, well all things as they are on earth—mere nothings; when I went to him with an inner vision and said to him, "This is how I see that" (I would say it to him with words or not), it would AUTOMATICALLY become true, it would become real: things that were neither in my hands nor in his nor ... And it wasn't that we would take a decision: it was automatic. I noticed this several times and found it wonderful.... It so happens that in a few psychological cases, that is, when it has to do with individual consciousness, since quite recently (it hasn't been like that very long), when someone is sincere (one must be sincere) and expresses an aspiration, for instance, a hope, or a vision of how he or she should be, I have seen this same phenomenon occur: it automatically becomes true.

It's not very frequent yet, but it has happened. And now I understand how it happens.

The day we are able to keep that state I was in the other day, wherein the will is already a secondary movement, then it will be like that: it's omnipotence. Because those two ideas² that appear most contradictory are only as if two ways of looking at... the same thing.

Naturally, when you try to bring that back into the consciousness that expresses itself, it becomes very difficult, but when you live it, while you live it, it's different.

Now the experience has become a memory, but a memory that remains quite living and whose effect in the cells (Mother touches the skin of her hands) is making itself felt constantly. It is expressed here as a sense of a Freedom of choice. And a choice all-powerful in its execution. The impression that ... with life's every pulsation, the universe chooses ... what it is.

(silence)

It was followed by another peculiar experience.... Some people in Bombay have taken it into their heads to prepare a big event for 1968, when I turn ninety (supposedly ninety!). So they have prepared

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brochures which they are going to distribute to lots of people and so on—I am quite indifferent to it, but they sent it to me for my approval. I stuck it in a corner and didn't bother about it. They returned to the charge, went and saw Nolini, said they were in a hurry because it's a big work and they needed to have it right away, so I shouldn't keep them waiting. So Nolini started reading out the brochure. And as he was reading ... (they included all that Sri Aurobindo said on the "universal Mother," the Mother's "Aspects" and all that, the whole old story—generally it leaves me quite indifferent), but while he was reading, when he gave all the quotations and sentences, there was a kind of sensation (I don't know how to explain it), a sensation of imposed limitation, with a malaise, and something that wanted to break those limits. I didn't say anything. I said, "I don't want to concern myself with this, do what you like, it's no business of mine." And he answered along those lines, politely. But I found it very interesting, because that sense of malaise, of constriction—limitation, constriction—was very, very strong. So I said, "What's going on? What is it, why do I feel this way? What is it?..." As I said, usually I let myself float in an indifference, like that—not "indifference," but... (vast gesture). Instead of that, it was as if someone wanted to shut me in something. Then I looked, and the memory of the experience [of the pulsations] came back, and I understood. It's interesting.

All this is felt in the body; all the experiences are in the body, in this—which, besides ... I sometimes look (laughing), I look to see (I look from above), to see if there's still a form! (Mother laughs) ... It's peculiar. And why does it remain like this? ... Oh, I have stopped asking this question too. It's like that ... it's like that as the effect of a supreme Grace, because if it were otherwise ... it would be intolerable—intolerable for everybody.

Just the state of consciousness when I act spontaneously (the "I" is a habit of speech, it's to avoid having to make sentences), when I act spontaneously, without objectifying myself, it is generally fairly unbearable: the reactions in others are tiresome. I always have to [contain myself] ... It does happen, but generally I am obliged to be careful, especially when I have to speak.

And there is a very amusing observation; it's exactly what Sri Aurobindo writes in Savitri: "The wise men talk and sleep ..." God grows up while the wise men talk and sleep.³ And that's how it is: wholly

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unconscious of what goes on. I don't say it (I am saying it to you), but they are wholly unconscious. I constantly feel I am using a candle snuffer! so as not to be ... really unbearable.

When this luminous Power comes, it's so compact—so compact that it gives the impression of being much heavier than Matter. It's veiled, veiled, veiled, otherwise ... unbearable.

(silence)

When Nolini read me sentences from that brochure, at first when I felt that malaise, I wondered ... Because, as I have said several times, for the transformation to take place freely in this body, those very Entities and Powers and Beings were all keeping at a distance, they were no longer manifesting so as not to cause any mixture and so this (body) could be transformed. At first I thought, "That's what it is: I have lost (the body, I mean), has lost the habit of manifesting that (the gods, the aspects of the Mother), and so, when it comes into contact with that, there is a malaise." I thought it was that. And for a day (a whole day), it came back again and again, like a problem to be resolved. Then, suddenly, looking at it attentively, I saw it was the very opposite! I saw it was the sense of a constriction, of a limitation. Instead of it being an unbearable weight (those gods or aspects of the Mother), it was something preventing the free manifestation!... It seems so limited—all those Entities, all those Powers, all those qualities, all those differences, all those attributes, all... oh! (Mother makes a cramped gesture)

There, that's what I wanted to tell you today.

(silence)

Experiences sometimes come and then go away. Often in the past, experiences would come, show themselves, then go away. But this, it isn't like that: it has remained HERE, but... this (the body) isn't yet entirely ready for That to be able to be here all the time. But it's here, the contact hasn't been abolished. Only, it's not the Manifestation.

This (the body) still has too many limitations, a lot of limitations.

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April 5, 1967

Mother writes a note leaning on the window sill:

It's the answer to a question. Have you heard what I said to the School teachers?...¹ They've asked me another question. This is the beginning of my answer:

"It is the division between 'ordinary life' and 'spiritual life' which is antiquated and obsolete...."

(Then Mother gives Satprem roses and a garland of flowers called "adoration")²

Do you want this?

(Satprem accepts unenthusiastically)

Mon petit, when the cells get into this state, it's wonderful, you can't imagine! It changes life com-plete-ly. They are like that: a sense of wonder at the first Contact. "Is it possible? Can it be that beautiful! Is it possible?" Like that. And constantly, all the time, at any moment, about anything: "Can it possibly be like that?" Such a sense of wonder! Then you see the difference with the old habits and everything people have had crammed into their heads (renunciation, the beyond)—it's marvellous! Unbelievable. All morning again it was like that.... There comes a malaise (it always comes from outside, from this and that, in relation to this and that; that's how it comes), and immediately, they remember immediately. They remember, they say, "No! What You will, Lord." That's their attitude, an attitude of such complete self-giving! Much, much more complete, much simpler, much more charming than in any other part of the being. It's, "What You will.... You, You, You, what You will. To be... to be You not with an idea of aggrandizement, but to melt, to flow, to disappear in You like that." And then, "But You are reality!" And all these words are a diminution. Diminution not of sensation, but of consciousness—it's a marvel of consciousness, you know: "You, You ... But You alone

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exist, You alone are." Then all the discomforts, all the pains, they vanish without a trace. It's a marvel, one can't imagine!

Sri Aurobindo once wrote somewhere, after an experience like this of the Divine Presence in the being, he wrote, "If men knew how marvellous is the way.... But they don't know." He wrote it, I can't quote because I'll quote it incorrectly, but he had this experience, "If men knew how marvellous it is, they wouldn't hesitate for a minute."

Now they still make a distinction: the "spiritual life" and the "ordinary life."

Only, one should have what I had when I was very young: the sense of material realization in its utmost perfection, the will for perfection THERE. One should have this in order not to fling everything out of the window and just remain like that (beatific gesture), like an idiot doing nothing. It's thanks to that old discipline that everything I do is automatically done with a will for perfection. It's an old discipline. Otherwise one would be there, laughing at everyone and everything, "Have my experience, you'll see what it's worth!"

It's really interesting.

Mother then returns to her note:

Have you read his question? Read it to me again.

"... We talked about the future. It seemed to me that almost all the teachers were anxious to do something so the children would become more conscious of why they are here. At this point, I said that in my opinion, telling the children about spiritual things often had the opposite result and that those words lost all their value ..."

"Spiritual things," what does he mean by spiritual things?

If the teachers churn it all out like a story, of course... Besides, often that's what they do.

"Spiritual things"!... They teach History OR spiritual things, they teach Science OR spiritual things. That's what is idiotic! In History, there is the Spirit; in Science, there is the Spirit—the Truth is everywhere. And what is needed is to teach it not in an untruthful but in a true way.

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They can't get that into their heads.

He adds: "I suggested it might be better to gather and listen to Mother's voice (the recordings of the Wednesday and Friday classes), for even if one doesn't understand at all, your voice would do its inner work, which we are not able to comprehend. In this regard I would like to know what is the best way to put the child in contact with you. For all the suggestions, mine included, seem to me arbitrary and worthless.... Mother, would it not be better for the teachers to concentrate exclusively on the subjects they teach, for you are there to look after spiritual life?"

For?

"For you are there to look after spiritual life."

I am going to answer him, "There's no such thing as 'spiritual life'!"

It's still the old idea. Still the old idea of the sage, the yogi, the sannyasi, the ... who represents spiritual life, while all others represent ordinary life—but it's not true! It's not true, not true at all.

If they still need to oppose one thing to another (because that wretched mind doesn't work when it's not given an opposition), if they need an opposition, let them take the opposition between Truth and Falsehood, it's somewhat better (I am not saying it's perfect, but it's somewhat better). But then, in all things Falsehood and Truth are there, mixed, everywhere; in the so-called "spiritual life," in the sannyasins, the swamis, those who think they represent divine life on earth, all that, there is also that mixture of Falsehood and Truth.

It would be better not to make a split.

(silence)

For the children, precisely because they are children, the best would be to inculcate in them the will to conquer the future; the will to look ahead always and to move forward as rapidly as they can towards ... what will be. But not to drag along, like a millstone around their necks, the burden of a whole past weighing down on them. Only when you are already very high up in consciousness and knowledge is it good to look back in order to find the points wherein the future began to be outlined. When you can see the whole at a glance, when you have a very general vision, it's interesting to know that what will be realized ahead was already announced before; just

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as Sri Aurobindo said that "the divine life will manifest on earth because it is ALREADY buried in the depths of Matter." From this point of view it's interesting to look back or look at the very bottom (not in order to know what happened or to know what men have known—that's quite useless).

As for the child, he should be told, "There are marvels to be manifested, prepare yourself to receive them." Then, if they want something a little more concrete and easy to understand, they can be told, "Sri Aurobindo came to announce these things; when you are able to read him, you will understand." This awakens the interest and the desire to learn.

I do see the difficulty he alludes to: most people (in what we see written or in the conferences they have here), use pompous words ...

Yes.

...devoid of any truth of personal experience and without any effect. They rather have a negative effect. That's what he alludes to.

Yes. But that's why it would be better to do as I said.

Oh, but not so long ago, the majority of the teachers were saying, "Ah, we must do this here because it's done everywhere." They have (smiling) already come a little way. But they still have a long way to go.

But above all, what is most important is to get rid of that division. And they all have it in their minds—each and everyone of them! The division between living a spiritual life or living the ordinary life, having a spiritual consciousness or having an ordinary consciousness—there is only ONE consciousness!

In most people it's three-quarters asleep and distorted; in many it's still quite distorted. But what's necessary is not to leap from one consciousness to the other—it is, quite simply, to open one's consciousness (gesture upward) and fill it with the vibrations of the Truth, putting it in harmony with what must be here (up there, it's from all eternity), but HERE, what must be HERE: the tomorrow of the earth. And if you weigh yourself down with a whole burden that you have to drag along ... if you drag behind you all that you should let go of, you won't be able to move forward very fast.

Mind you, knowing things from the past of the earth can be very interesting and useful, but it must not be something that binds you

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or holds you back. If you use it as a springboard, it's all right. But in fact, it's rather secondary.

From the individual standpoint, there was a time (besides, it was fairly widespread in people who dealt with so-called occult things) when it seemed thrilling to know one's past lives, one's past experiences; but as soon as I came here and I understood the change that Sri Aurobindo had brought about, I found all that absolutely immaterial. It's childish curiosity. It doesn't help you in any way, it's merely either to glory in it or for fun, but it's unimportant. Some people still write to me, "Will you please tell me what my past lives were?" I answer them, "It's not interesting. What's interesting is the life you want to realize, not the errors you made in the past!"

(silence)

It would be interesting to formulate or work out a new method of teaching for the children, taking them very young. Very young, it's easy. We need people (oh, we would need remarkable teachers) who have, first of all, sufficient documentation on what is known to be able to answer any question; and at the same time, at least the knowledge, if not the experience (the experience would be better) of the true intuitive intellectual attitude, and ... (naturally, the capacity would be still preferable) but in any case the knowledge that the true way to know is mental silence: an attentive silence turned towards the truer Consciousness, and the capacity to receive what comes from there. The best would be to have that capacity; in any case, it should be explained that it's the true thing, a kind of demonstration, and that it works not only with regard to what must be learned, the whole field of knowledge, but also with regard to the whole field of what must be done: the capacity to receive the exact indication of HOW to do it, and as one progresses, it turns into a very clear perception of what must be done, and the precise indication of WHEN it must be done. At the very least, as soon as the children have the capacity to reflect (it begins at seven, but around fourteen or fifteen it's very clear), they should be given some first hints at the age of seven, and a complete explanation at fourteen, of how to do it and that it's the sole means of being in contact with the deeper truth of things; that all the rest is a more or less clumsy mental approximation of something you can know directly.

The conclusion is that the teachers themselves should have at least a sincere beginning of discipline and experience: it is not a question of piling up books and of repeating them like that. That's not the

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way to be a teacher—the whole earth is like that, let it be like that outside if it makes them happy! As for us, we aren't propagandists, we simply want to show what can be done and try to prove that it MUST be done.

When you begin with very small children, it's wonderful! With them, there's so little you have to do: it suffices TO BE.

Never make a mistake.

Never get angry.

Always understand.

Understand and see clearly why this movement took place, why that impulse, what the child's inner constitution is, which point needs to be strengthened and brought to the fore. That's all you have to do, and then leave them: leave them free to blossom, just give them the opportunity to see many things, touch many things, do as many things as possible. It's great fun. And above all, do not try to impose on them something you think you know.

Never scold, always understand, and, if the child is capable, explain. If he isn't capable of understanding an explanation (if you are yourself capable of it), replace the false vibration by a true one. But that... that's asking of the teachers a perfection they rarely have.

But it would be very interesting to draw up a program for the teachers, and the real program for study, starting with the very small ones—they are so plastic and anything leaves such a deep stamp on them! If they were given a few drops of truth when they are very small, they would blossom out quite naturally as their being grows.

That would be a nice work.

ADDENDUM

(Mother's answer in English to the School teachers when she was told that the new special afternoon classes at the library had chosen as a first research theme "India's Spiritual History.")

No! It won't do. It is not to be done that way. You should begin with a big "BANG"!

You were trying to show the continuity of History, with Sri Aurobindo as the outcome, the culmination—it is false, entirely.

Sri Aurobindo does not belong to History; he is outside and beyond History.

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Till the birth of Sri Aurobindo, religions and spiritualities were always centered on past figures, and they were showing as "the goal" the negation of life upon earth. So, you had a choice between two alternatives: either a life in this world with its round of petty pleasures and pains, joys and sufferings, threatened by hell if you were not behaving properly; or an escape into another world, heaven, nirvana, moksha [liberation]....

Between the two there is nothing much to choose from, they are equally bad.

Sri Aurobindo has told us that this was a fundamental mistake which accounts for the weakness and degradation of India. Buddhism, Jainism, Illusionism were sufficient to sap all energy out of the country.

True, India is the only place in the world which is still aware that something else than matter exists. The other countries have quite forgotten it: Europe, America and elsewhere.... That is why she still has a message to preserve and deliver to the world. But at present she is splashing and floundering in the muddle.

Sri Aurobindo has shown that the truth does not lie in running away from earthly life but in remaining in it, to transform it, divinize it, so that the Divine can manifest HERE, in this PHYSICAL WORLD.

You should tell all this at the first sitting. You should be square and frank.

Then, when this is told, strongly, squarely, and there is no doubt about it—and then only—you can go on and amuse them with the history of religions and religious or spiritual leaders.

Then—and then only—you will be able to show the seed of weakness and falsehood that they have harbored and proclaimed.

Then—and then only—you will be able to discern, from time to time, from place to place, an "intuition" that something else is possible: in the Vedas, for instance (the injunction to descend deep into the cave of the Panis); in the Tantras also ... a little light burning.

I may add that you could adopt as motto for your first project this quotation of Sri Aurobindo:

"We do not belong to the past dawns, but to the noons of the future."

(Essays on the Gita)

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Message from Mother to the School:

"Sri Aurobindo does not belong to the past nor to history.

"Sri Aurobindo is the future advancing towards its realization.

"Thus we must shelter the eternal youth required for a speedy advance, in order not to become laggards on the way."

April 12, 1967

(Satprem complains as usual about his totally unconscious nights)

There has been for some time a deliberate will not to leave the body. In the mornings, when I emerged from my nocturnal activities, I would often notice that there was a whole work of readjustment to be done in the body, as though the concentration of forces had been disturbed and even undone in the night and everything had to be started up again. It was a sheer waste of time, a waste. Previously, in the evening when I would lay down on my bed, I would go limp, a complete relaxation (one should always do that), that is, surrender, and the consciousness would rise above. There was a concentration of forces, but it wouldn't last: after two or three hours, everything was taken up by the night's activities. But now, instead of that, there is a will to keep the whole consciousness in the body, to concentrate and to keep all the energies so that the work in the cells may go on undisturbed. And I see the effect lasts much longer; even when I wake up (or rather when I get into external activity), I can see it goes on, it doesn't cease, and it resumes as soon as I am outwardly awake. A sort of concentration of energy, of consciousness, force, light, which starts working in the cells at night. And then there's nothing, no activity, there's a contemplative silence.

I had only one instance of activity these last four days, one morning between two and four, that I spent absolutely conscious and active with Sri Aurobindo, who had made "changes" in his activities and his organization of the subtle physical; he had made changes and wanted to show them to me, to let me know about them. And he showed it

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all to me for two hours. But that was the only thing, and as for the rest—everything, going to see people, going here or there, doing this or that—I have stopped it all. And things are better.

So I wonder if this decision hasn't had an effect on your sleep? That's quite possible.

Soon afterwards

I've had an amusing experience these last three days.... Y. sent me a whole treatise on L.S.D.¹ (Mother takes a file on her table).

It seems the man who discovered it did so by accident (that's always how it happens): he took a dose without knowing it and without knowing what it was, and the effects on him were extraordinary. (It was in Switzerland, a doctor, I believe, or a chemist, I don't know.²) And now, for the first time after years (the discovery took place years ago), for the first time he has consented to give a description of his experiences. Naturally, Y. enthused over it, she prepared a report and sent it to me.

As you know, I am very busy. I didn't have time to read these papers, but I know too that Y. is rather impatient(!), and these last three or four days I had been saying to myself, "I must ABSOLUTELY see that, otherwise it won't do. I MUST see that ..." And it kept coming back. Then one morning (in the morning, at the time when I have all my experiences), while I was sitting, I suddenly felt something so heavy in my head, heavy in my chest, and ... odd. I had never felt that before. And all the sensations had become almost violent. So I closed my eyes, and... you know, an avalanche, a cavalcade of forms, sounds, colours, even odours, which imposed themselves with a reality and intensity—I had never known that before, never.

I watched, then I said to myself, "But that's a good way to go mad!" And I started doing what had to be done for it to stop. But it wouldn't stop! It wanted to go on. So I thought, "It's obviously here for a reason. Since it's imposing itself in this way, it means there's a reason for me to have this experience." I watched, studied, observed. And I saw it was a magnified faculty of sensation—inordinately magnified, you understand—BECAUSE the equilibrium between all the faculties of the being had been disrupted.

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The natural equilibrium which makes things balance each other, harmonize and organize spontaneously into a coherent whole with a conscious existence, was shattered—shattered to the benefit of the faculty of sensation. And naturally, that faculty of sensation was terribly multiplied (or aggravated, one could say) and even imposed itself brutally. And I saw that something had upset the equilibrium. Something that had the power to upset the equilibrium of the being—to insist on one point to the detriment of all others.

Once I had seen that, a sort of tranquillity came into me and it was over.

I didn't give it any more thought. For three days I didn't think about it again. It seemed to me to be some extravagance or other. Yesterday evening, I decided I would read those papers. I asked Pavitra to read them to me. The man describes his experiences—the first description is just what happened to me!

So I had the experience he had when he took the medicine!

He describes it (I couldn't read it all), he describes it exactly as I had felt it. So (laughing) I had the experience without swallowing the medicine! Simply because the consciousness was turned to that.³

But then, I understood! And those people imagine it's a way to "develop human consciousness" and open up "unknown horizons".... The effect (now I am absolutely sure of it) is the dislocation of the being's equilibrium.

To me, it's very sensitive, because the equilibrium is very conscious, very willed, very organized, and naturally that makes a considerable difference; for them (laughing) it's just like that, a fantasy. And then, they are convinced (Y. included) that humanity can make great progress with that! It makes them "conscious of a whole realm they didn't know." But... it creates one more falsehood in the consciousness, because the perception of ONE aspect of reality to the detriment of all others is a dreadful falsehood. As I said, the impression it made on me was: It's a good way to go mad.

To them it's accidental, because they take the medicine and think, "When I will stop taking the medicine, naturally it won't happen again"—but that's not true! It can give the being the habit of disorder, the habit of imbalance.

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There.

It was yesterday evening that Pavitra read me the complete description of the experience I had had ... without knowing what it was. I found that very amusing!

I haven't read the whole thing, only half of it, I am going to read the other half. But according to what they say there, now it's, oh, tremendously widespread!

Now, we may ask if it's necessary for mankind to fall into general imbalance in order to reach a higher equilibrium?

But it's perfectly clear that one doesn't need drugs in order to have experiences—I didn't take drugs!

That's what they think, they think it gives them a certainty that it (the other worlds) isn't imagination, or, for the more reasonable ones, that there are many more things than they can know or can imagine. But you can discover all that without swallowing drugs!

April 13, 1967

(A note from Mother to Satprem who is in a bad mood)

Satprem, my dear little one,
    We're still friends anyway!
            Tenderness

Signed: Mother

April 15, 1967

Have you read this report on L.S.D.? What's your impression?

It's interesting. They have experiences that aren't just on the level of brute sensation. That drug does release the consciousness, all the same.

(Mother remains silent)

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It releases from the whole habit of formations.

Ah, yes, that surely.

But he himself says it's better to begin with a guide.

But do you still hold the same opinion after reading to the end? Because you hadn't read the whole thing.

That it upsets the being's equilibrium there is absolutely no doubt. And of course, upsetting one's equilibrium may lead you to a higher equilibrium. But there is a risk.

(silence)

It's probably part of the preparations. The only thing is, the results can be fairly catastrophic.

It could be part of a scientific discipline. But then, that's how it should be done, as a discipline, and under the supervision of those who know.

You see, he takes great care not to say anything about the harmful effects. I have personally met two people who had done the experiment and had met with dreadful effects—they decided never to touch it again in their lives.

They are very careful not to say anything about that.

It should be done as an educational discipline, with all the necessary safeguards and supervision.

It's the same as all the rest: it's the method that starts from below. The true method starts from above—it's more difficult, less spectacular, and it takes more time.

From the standpoint of study and observation, it's very interesting. But it should be done scientifically, in a spirit of discipline and almost consecration, as a means of study.

Of course, just the contact with a small amount of the Force from above disturbs many people's minds; so here, I think the effect would be very general.

It's a risk to be run.

If someone—someone conscious, who already knows much, who is very much master of himself and has control over his reactions—does it as a means of study, it can be very interesting. But giving it to a poor devil who knows nothing and goes headlong into it out of curiosity can be disastrous.

(silence)

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In the last part, what he calls the "cellular level" is indeed the description—ONE description—of cellular phenomena and activities on their level of consciousness, and also on the level of consciousness of the infinitesimal. He speaks of "great currents" and "cellular transformations" and all that; it's quite correct, only....¹ It's what is going on at present, but it's just the consciousness reduced to the dimension of the infinitesimal. And it's a reproduction of what takes place in the other dimensions. But, for example, after all this discipline of the cells that there has been for... several years now, his description strikes me as the same thing SEEN THROUGH AN ILLUSION. And the illusion is caused by that very imbalance: the illusion of an absolute reality, while it's a quite relative reality. You understand, it's the difference between seeing something with a sense of relativity, with a whole immensity of other things, and seeing it all alone as an exclusive and unique reality. It's the sense of the harmony and balance of the Whole that is gone. And so, it becomes "dreadful": as he says, some people may find it frightening. And that's precisely because that equilibrium is missing. It's the same thing in a smaller version in an individual: that vision of the whole which gives the proportion of every event, the importance of every event and every thing, changes completely when you have the sense of the Whole, and what appears frightening or catastrophic or marvellous becomes again just a part of the Whole. It's the sense of equilibrium that is gone. When I read the end, it gave me one more confirmation of my experience.

It may be necessary, in certain cases, to disrupt that equilibrium so as to come into contact with something new, but that's always dangerous. And the way of consecration and surrender to the supreme Power is infinitely superior—it's slightly more difficult. It's more difficult than swallowing a drug, but infinitely superior.

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We could call it "yoga within everyone's reach"! But... it's not without danger.

And they say a considerable number of people are taking it....

(silence)

That the Force is working is without a shadow of doubt, and that this is the result of the action of the Force is also without a shadow of doubt.

There are other, very interesting examples. There's a Burmese (you may have heard of this) who has just received a "peace prize." He has written an article (he is Burmese, I don't know which language he wrote it in, but it has been published in French in a Swiss newspaper), in which he says what everybody knows, but what everybody forgets too: that if all the money wasted on preparing means of destruction were used for the progress of human well-being, we could work wonders. And he adds (I can't quote him exactly): for that to be possible, men—nations and men—must stop distrusting and fearing each other, and live in the sense of unity. And he says, if, for that, HUMAN NATURE HAS TO CHANGE, it's high time it changed and we must all work for that to happen.

I am extremely happy to hear this. Here is a man who has caught the true thing.²

And it's beginning to spread. In Korea, too, there is someone who says the same thing and who is known to thousands of people. They are all asking for the change in [human] nature, a "new consciousness."

(long silence)

There is something interesting in this cellular consciousness: they have a sense of sincerity which is MUCH sharper, and what they call in English exacting, than in the vital and the mind (even the material

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vital and mind). There is a sort of absoluteness in the sincerity which is very remarkable, and they have a rigorousness between them which is quite wonderful. It's extremely interesting. If anything, any part, any movement, tries to cheat, they catch it like this (gesture of nipping it and wringing its neck), and in such a sharp and precise way.... In all the vital or mental movements, there is always a kind of (sinuous gesture) suppleness, something that tries to adapt—while here, oh... it's like this (inflexible gesture). So when there is invocation, prayer, self-giving, surrender, trust, all those things become so pure—so pure, so crystalline, you know, that... oh!

And precisely, there is a growing conviction that a perfection realized in Matter is a perfection that is FAR MORE perfect than anywhere else. That's what gives it a stability it has nowhere else.... If there is something somewhere (when there is a great offering and then a joyous self-giving, joyous surrender), if there is something that comes in with even the slightest self-interest—for instance, a suffering in some little corner (a pain or disorder), which hopes for or wishes or expects some improvement—then it gets caught like this (same gesture of nipping and wringing its neck) and it's told, "Oh, insincere one! Give yourself unconditionally." Then it's magnificent.

It's very interesting.

And this joy, this enthusiasm at the possibility: that being wholly sincere is POSSIBLE; almost, I could say, that it is permitted (these are words): "Life is such a disorder and muddle of insincerity that THAT is really what is expected of us, THAT; THAT is what's permitted, THAT is what must be realized: to be absolute in the joy of self-giving." It's a marvel, a marvel!

Also, the contact with all those beings of the Overmind, all those gods, all those Entities, all those divinities.... There is here, in the cells, a sort of... (what can I call it?) rectitude, and, yes, sincerity and honesty that says, "Oh, what fuss they make! How all this is (Mother puffs up her cheeks) puff! puff! swollen up." It's very interesting, really very interesting. The vision of the world is quite different. It's far more honest—far more honest, far more sincere, far more upright. It's strange.

The consciousness expressed in transformed cells is a marvel. It justifies all those ages of misery. To reach that was really worth the trouble. Really worth it.

Especially all pretence, all exaggeration, all vanity, oh, it's all looked at as through the ingenuous eyes of a very pure child (it's much better than that! The comparison is invidious).

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(silence)

Then there is a sort of internal code of regulations. When there is a pain somewhere, something that goes awry, you should see the others' attitude!... A seriousness that first says (I have to translate, and it loses all its charm), but first it begins with, "Don't you make such a fuss and to-do" (or "don't you all," it depends). Then, a pressure to surrender. And that action to make the Light circulate everywhere.... I am interpreting; with interpretation, the mind always mixes in, unfortunately. The thing itself isn't thought—it isn't thought, it doesn't watch itself be, it's very spontaneous. Very spontaneous and thus very sincere. It's pretty.

It's like an immense society, you understand.

And during the work there are ... (what should I call them?) conglomerations, or very small groups of cells that have retained imprints, imprints made on them. Or sometimes here (gesture to the brain), but there it's full of a great light like that, compact; all the same there are corners—many dark nooks and crannies—and then unfolds all of a sudden, the memory of the circumstances, events, sensations, perceptions that built that (the imprint), all seen in the new Light, and to be eliminated. And then ... yes, as they³ say, you "trip," you travel in an immense world, indeed; and it's not things from the past, it's ... an immense Present in which you travel.

Only, you travel consciously and voluntarily, instead of through the effect of a drug. That's superior.

This morning again, the lesson was repeated with, for instance, bits of old things still clinging, reactions, small movements (inner movements): "Only one solution, one single solution: self-annulment, perfect self-giving, the surrender of everything."

Then there's the joy of Light—the beauty, the joy ... a splendour!

(silence)

It's the only remedy.

Naturally, everything is good, everything is possible (L.S.D.), but... it seems to be a very circuitous route to arrive at the same place.

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April 19, 1967

Yesterday evening, I received a big file from Y. on "prenatal education".... She says that during the first months of its life, the child needs to touch its mother's skin, and that this (Mother shows the photo of a naked Negress carrying her naked child on her back) is the ideal way to carry children!?

I read it yesterday, because she had spoken so much of this prenatal education, saying the child is fully educated by the age of three, so I wanted to know what she proposed. But there isn't a single thing in it, she doesn't say what should be done.

Just at the last page.

Yes, there is something there.

The Child of the Future

He has never met with a burst of impatience.
He has never heard an angry voice.
He has never seen anyone lamenting.
He has never heard said "me" or "mine."
Nothing has ever pulled him out of oneness.
No one has ever told him, "Come!" or violated his physical rights.
No one has ever told him, "You must!" and violated his psychic rights.
He has always been treated as a soul in evolution.
The universe is his mother and the future his school.

A child to whom you must never say, "Come".... That's not easy in the language if you can't tell him, "Come"!

No one ever tells him, "You must."

Ah, yes, that's fine.

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Where is she going to find parents to do that!

Yes, it's the parents who should be educated!

Yes, to begin with.

Just in this last page there is a hint of what that education might be, but it's the negative side, what must not be. That's all. But the positive side isn't there.

She had already spoken to me once about prenatal education, so I thought it must have some meaning, but here ...

Of course, we know from experience you can give the form that you imagine; in the broad lines, you can give the character you imagine; all that is quite correct. So to begin with, it's the mother who should be educated, not the child. Then, through a very strict control of your own reactions, you can prevent certain wrong impulses from mixing into the child's making. But all that isn't new, it's been known for a long time since it's what I practiced when I was expecting a child. So I know it.

But once again, it's the mother who must be educated, before she has a child, that's what matters.

As for me, I understood that you could already give the child ideas, aspirations, tendencies (I didn't know how that was possible), but she doesn't say anything leading to that.

There's only one thing, she says somewhere that during the first few weeks, for the child the separation is painful, and so the physical contact is necessary—the touch—the contact with the skin to give the child the taste of life and the understanding of physical life.¹ That's possible. But nowadays doctors say, "The last thing you should do is touch your child—put it in a cradle. You should not touch it because that will deform it." It runs quite counter to her theories. Of course,

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she may be right to a certain extent, it's possible. But anyway, it's a very small detail, it's nothing. I expected a lot and have been somewhat disappointed.

But what this Burmese man has said is fine—that's much more interesting: this idea that it's high time human nature changed. That's good. Because in ordinary life, ordinary people tell you, "I can't help it, that's the way I am!" It's the answer you always get.

(silence)

To do things properly, we would need a small "educational booklet" for the children of the future. A "preconceptional booklet" to prepare the father and mother (especially the mother, that's the most important). Then a booklet for the first three years of life: the qualities required, the attitude to be taken.... At any rate, the father and mother should first know the possibility (at least the possibility) of a child being more than a mere animal man.

Then, conception should take place entirely outside of desire. That's another very difficult condition to be fulfilled.

And the mother, throughout the gestation, should be in an atmosphere absolutely protected from all degrading influences: an ideally beautiful place, a wonderful climate where everything is harmonious, and a wholly spontaneous, free and harmonious and beautiful life sheltered from all vulgarities of life. And the mother herself should have the ideal of the new child. It should be done not as a mechanical but as a conscious, willed thing in an absolutely "creative" atmosphere, we might say.

All these are very difficult conditions to fulfil.²

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April 22, 1967

(Mother gives Satprem a letter and newspaper cutting she has just received from America about L.S.D. There is also the photo of a poster inviting people on a "trip.")

They look half mad—a bit more than half!

Would you like to publish in the next Bulletin what you said about L.S.D.?

No, I think that would be giving them far too much importance.

In America, it has become rather frightening.... There are a considerable number of people who take this drug.

I don't think it's possible to stop them—they'll go on taking it until serious accidents happen, and then ... then the government will intervene and will add another blunder to this one.

(silence)

That there is a very great Pressure, a sort of intensity of pressure, is indisputable—everywhere, everywhere. And naturally, the reaction of Ignorance.

Basically, Nature had arranged things, and as she had no limitation of time, they were arranged so as to last millennia and millennia and millennia—she went along at a leisurely pace, having fun on the way; she invented everything that could be invented and had fun. But things didn't move along very fast. And she has arranged things in such a way that if there is a pressure to move faster, oh, it causes catastrophes.

On the immense mass, the mass still plunged in Ignorance, it creates a sort of excitement that tends to become unhealthy. Those who are settled in a certain equilibrium protest; I have often heard them say, "But we aren't in a hurry, things are all right as they are! Why do you want to change them so fast, that will happen in its own time!" That's the attitude of those who have found a sufficiently harmonious equilibrium in life: "Oh, you are in too much of a hurry, why do you want to upset everything? Let things just carry on on their own. It will happen in its own time"—like that. All those who are somewhat "sattvic," level-headed, have that kind of equilibrium. Then, among those who aspire, a small number are sincere, serious, level-headed,

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ready for anything: ready to go slowly, to go fast, to do much, to do little—but they are steady and quiet. And finally, there is a band of people who like imbalance and, for them, it's an opportunity for all kinds of crazy things. But the Pressure of the Force is clearly making itself felt everywhere.

Sri Aurobindo always said that the most important, but also the most difficult thing, is to know how to keep one's BALANCE IN INTENSITY. To have the intensity of aspiration, the intensity of effort, the intensity of the march forward, while at the same time keeping one's balance—the balance of perfect peace. That's the ideal condition. But it's difficult.

(silence)

And for the body's cells, the transition from the tranquillity of "tamasic" origin (the calm that was the result in olden days of Inertia, and what still remains of that tendency to inertia), for this calm to cease being inert and, on the contrary, to belong to the calm of All-Powerfulness, there is a difficult transition. For the cells it's difficult.

These last few days, oh!... It's this transition that's being worked out in the details, and it's not easy.

It's like that habit of the cells of drawing the force from below (through food and so on): when you try to transform that into a constant habit of drawing the force from above, every instant, in every small detail, there's a difficult moment.... ("From above" is a manner of speaking, because if you think about it, it may also be from the depths: there's no sense of direction, no high or low or anything of the sort.) But it's no longer leaning on the surface for support—for standing, walking, sitting, for making movements....

There is also the pressure of external agitation (the world lives in perpetual agitation), the external agitation: everything and everyone is rushing towards ... one really doesn't know why. They want to do ten times more things in a given space of time than is normally possible, so it goes like this (gesture of trepidation). And to have the strength to remain calm and well-balanced in the middle of it, in that whirl ...

It's very interesting, really.

What people generally call "force" (in the English sense of the word strength) is something very heavy and tamasic. True force is a tremendously rapid movement, but ... in perfect calm. There is no agitation; the movement is fantastically faster, but without agitation,

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in such calm!... They generally don't even feel that Force, yet it is the one that makes—that will make—the transformation possible.

The difficulty is always the transition. You see, the body acts (it is carried, so to speak: things are done without the sense of resistance or fatigue, nothing of the sort, that doesn't exist), and then, if for some reason or other (generally an influence or a thought coming from someone else), if the memory of the other method (the ordinary method, the universal method of all human beings) comes all of a sudden, it is as if ... (it's very strange) it is as if the body could no longer DO ANYTHING, absolutely as if it were about to faint. Then, there immediately comes the reaction, and the other movement gets the upper hand again. But that makes for a difficult time. When these lapses will become impossible, there will be security. But as it is now, it's difficult.

Only, now (formerly there was a moment when it was dangerous), now there is immediately in the cells that movement of adoration, which calls, "You, You, You ..." Then it's all right.

April 24, 1967

(Message given by Mother)

"For after all it is the will in the being that gives to circumstances their value, and often an unexpected value; the hue of apparent actuality is a misleading indicator. If the will in a race or civilisation is towards death, if it clings to the lassitude of decay and the laissez-faire of the moribund or even in strength insists blindly upon the propensities that lead to destruction or if it cherishes only the powers of dead Time and puts away from it the powers of the future, if it prefers life that was to life that will be, nothing, not even abundant strength and resources and intelligence, not even many calls to live and constantly offered opportunities will save it from an inevitable disintegration or collapse. But if there comes to it a strong faith in itself and a robust will to live, if it is open to the things that shall come, willing to seize on the future and what it offers and strong to compel it where it seems adverse, it can draw from adversity and defeat a force of invincible victory and rise from apparent

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helplessness and decay in a mighty flame of renovation to the light of a more splendid life. This is what Indian civilisation is now rearising to do as it has always done in the eternal strength of its spirit."¹

Sri Aurobindo

April 27, 1967

(Regarding the "darshan" of April 24, the forty-seventh anniversary of Mother's coming to Pondicherry.)

How was the 24th? Did you stay at home for the meditation?

No, I always come.

It was rather peculiar.

Here is the sequence of events: someone living here had a very bad cold some seven or eight days before the darshan. I said to myself, "I must not catch it"(in fact, Mother has a bad cold). So I did a special prayer not to catch it. But it has had consequences.

I told you about that experience (which has been growing increasingly concrete and constant) of the Vibration of Harmony (a higher harmony expressing the essential Consciousness in its aspect of love and harmony and, as it draws nearer to the manifestation, of order and organization), and of the nearly constant and general vibration of disorder, disharmony, conflict—in reality, Matter's resistance to this Action. The two vibrations are like this (Mother slips the fingers of her right hand between those of the left), as if they interpenetrated each other and a simple movement of consciousness sent you to one side or the other, or rather, the aspiration, the will for realization, put you into contact with the Vibration of Harmony, and the SLIGHTEST slackening made you lapse into the other. It has become constant. And then, on the 24th, right from morning there was a constant aspiration, a constant will for the triumph of the Vibration of Harmony. Then I sat down at my table as I always do, about five or

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ten minutes before it began. And instantly, with a puissance—a puissance capable of crushing an elephant—this Vibration of Harmony came down like that, massive ... to the point that the body lost the sense of its existence altogether: it became That, it was conscious of nothing but That. And the first quarter of an hour literally flashed by in a second. Then, there were three people in the room; one of the three, or maybe all three, felt a malaise (nothing surprising!), and that woke me up: I saw the light (I burn a candle on my table) and I saw the time, but it wasn't me—something saw. Then there was a sort of pacifying action on the place, and then—gone again. And one second later, the call of the end!¹

It's the first time that has happened to my body. It always used to remain conscious. Sri Aurobindo, too, told me the same thing, that he never, ever, had samadhi in his body. Neither did I: I always, always, always used to remain conscious. While that... only the Force remained, there was nothing left but the Force at work: there was a concentration here, a concentration on the whole country, and a concentration on the whole earth. And all that was conscious, like that (vast gesture above the head), at work. But something massive, as powerful as an elephant—enough to crush you.

I didn't say anything to anyone; I wanted to know (because when I speak, people try to find something, while I wanted to know the spontaneous reaction). The first thing I received was a letter from G. saying that he was at the Samadhi, and just before it began, a force came down on him so strongly that he fell (he was sitting, he fell forward). So he asked me what it was. I haven't replied yet. Then there have been other people, other things.

To me, that was unique, because it's the first time it has happened to me. But it has had a result: all that still clings, within, to that old habit of disorder and disharmony—which is the cause of, oh, everything, all mischief, all illnesses, everything—that has been ... Yesterday afternoon, I saw there was something that needed to be eliminated, and it changed into a head cold. It's nothing.

It's nothing, and it has given me an opportunity to see that all the cells everywhere, even those that according to the old habit should be in discomfort because of the cold, are all in a blissful aspiration of transformation. And they truly and spontaneously feel that what's happening to them is for it all to move a little faster. So they are very happy.

But things should move still faster; that is, all these things such as colds and so on, should pass off very quickly—come in and go out.

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There are still many bad habits—that will pass.

And there was the consciousness—the Total Consciousness, in a light ... a light without any equivalent here, yet it was quite material. If you like, it was like molten gold—molten and luminous. It was very thick. And it had a power—a weight, you know, like that, it was astonishing. And then, no more body, nothing anymore—nothing anymore, nothing but That. And the vision of That, like this (gesture widening out above the head), in its immediate action, its action on the country, and its action on the whole earth. An action that doesn't cause any movement, I don't know how to explain it. A sort of pressure—a pressure in which nothing is displaced.

The pressure went away after the meditation, but the effect has remained, and when, out of the old habit, I got up afterwards to take something on the table over there, I nearly fell! The body no longer knew how to walk! I had to concentrate, then it came back.

Something still remained (but not as strong as that), something remained when I went to the balcony (in the afternoon of the 24th). At the balcony I was different from what I usually am. I don't exactly know what it was. But then, the photographs are very different; there is something in the photographs that isn't there usually. There was a special atmosphere.

(silence)

I remembered something Sri Aurobindo told me sometime during the last months; he told me, "When the supramental Force" (which he was constantly calling down, of course), "when the supramental Force is there and for as long as it is present, you get a sense of all-powerfulness—an unconditioned all-powerfulness: an ALL-powerfulness." But he said, "It goes in the background" when the pressure of the Force goes.

April 29, 1967

Mother gives Satprem a pink lotus bud

A few days ago, in the afternoon, I gave Z a lotus like this one, not

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more open. Then she kept it in her hand and slept with it the whole night. The next morning, she put it in water, and ... it opened! After a whole night in her hand. It's good-natured!

Flowers are very receptive to people's vitality—to the QUALITY of the vitality. There are people, when they hold a flower it wilts instantly; with others, it opens. I myself saw several times Sri Aurobindo take a half-wilted flower in his hand, and it became quite fresh again—it was quite happy!

And I knew a woman in Paris, who claimed to be a disciple (of Mother's), she would always bring me flowers when she came to see me, and always, always, without a single exception, the flowers had wilted. She would arrive and tell me, "But they were quite fresh when I bought them!" (Mother laughs) And they were absolutely finished. So in the end I told her, "It's because you take all their life into yourself!"

She had taken away their life.

Soon afterwards

Last time I told you about those two vibrations.... There is a constant effort to bring everything under the true Vibration. And the subtlety of the work is very interesting. The whole night is spent like that, too.

I feel something is really being prepared: there is a very strong pressure—but what? I don't know. People ask me, "What's going to happen on 4.5.67?"¹ I tell them, "Wait and see."

There is a very active influence from Sri Aurobindo, and then this constant work (of the two vibrations): even during the visits, when people come whom I don't know, it goes on. It's like a sort of decanting.

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(Then Mother asks after Satprem, who is not feeling brilliant, physically or otherwise.)

...I have only one remedy left for everything. But it's active!

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May 3, 1967

(Mother gives Satprem a new booklet, brown-coloured with the title in gold lettering: "God.")

I have a very nice little story ... The day before yesterday some people came (yesterday morning, I saw fifty-five people in the room over there ... fifty-five! The day before there were less, maybe forty-five), and there was a little child, less than a year old, carried by his father. He was sleepy, leaning on his father's shoulder, like that. The father came in; when he came near me, the child saw me—he opened his eyes, a man's eyes! It wasn't a child anymore, you understand. Then he looked at me. He had a blissful smile and ... held his hand out to me! He caught hold of my hand, I gave him my hand—how happy he was! But the father wanted to do pranam [prostration], so he put him down. There was a large tray beside me with about fifty of these small books (which contain all the quotations of the passages in which Sri Aurobindo spoke of God). The child looked; he took a book, looked at it, fingered it, tried to open it—without a word, nothing. Naturally, the parents, who think they are very wise, the father who thinks he is a wise man, said, "We can't leave this book in the child's hands," and he took it to put it back in its place—the child howled! Then C. took the book and gave it to the little one, and while the others did pranam (there were a dozen people), all the while he kept looking at the golden letters, feeling them....

He is certainly one of the most remarkable, but not the only one. All the children less than a year old who are brought to me are like that (more or less). This one is very, very conscious. Such eyes, you know—fully conscious eyes.

So sweet! And so happy, as if saying, "At last I'm seeing you!"

So here is the book.

But the crowd is beyond all imagination.

Soon afterwards

Pavitra has been filing old letters, and so ... I told you, didn't I, that since the 24th there is a CONSTANT insistence, every minute, to give full support to the Harmony and not to allow disorder, disharmony and

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confusion to manifest—from the physical, vital and mental points of view. Like that, like someone pounding something, since the 24th (I told you the other day about the Force that came; it's been like that since then). And yesterday or the day before, Pavitra, while sorting out those letters, came across something I had written to someone in English:

"Yes, the good-will hidden in all things reveals itself everywhere to that one who carries goodwill in his consciousness.
"This is a constructive way of feeling leading straight to the future."

I found this very interesting (it was written years ago, in any case more than a year ago, and Pavitra told me he hadn't even found it in a letter: it was there among the files). And it was as if to tell me, "See, you were already speaking like this before." Because the "goodwill" is the Harmony (psychological, of course), it's the will for everything to go well psychologically. I found this rather interesting.

And it's good it came back; it's a form quite within everyone's grasp, which they can understand—you aren't asked extraordinary things: you are asked goodwill. When I found this again, I smiled and found it amusing, I said, "Well, I could have written the same thing about cheerfulness! I could have said, 'Be cheerful and you will see cheerfulness everywhere.'"—One can say many things (Mother rotates her hand slowly as if to present various facets), it always makes me think of a kaleidoscope with colour arrangements to express something else which ... shrinks, becomes diminished, generalized and finally within everyone's grasp. But there is something: like a FORMIDABLE conflict taking place over the earth at this moment, with this wonderful divine Grace always helping, always striving for the best and exerting a pressure, "Come now, be cheerful, come now, have goodwill, come now, have, yes, have that inner Harmony of contentment, of hope, of faith. Do not accept the vibrations of ... decomposition—the vibrations that diminish, degrade and lead towards destruction."

It's everywhere, everywhere like that (gesture of pressure on the earth).

So naturally, the "wise men" Sri Aurobindo speaks of ask, "What does 4.5.67 mean? What's going to happen on 4.5.67? Why ..." It comes from every side into the atmosphere. So yesterday I said to someone, someone with great faith and with a certain authority over a large number of people (they ask him all these stupid questions;

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he didn't tell me but said it mentally, so that I received it mentally), when I saw him in the afternoon I said to him, "Oh, so you have been asked all these questions; well, here is what you are going to answer to them very seriously(!):

4 means Manifestation
5 means Power
6 means New Creation
7 means Realization."

Now, let them do whatever they like with that!

It's to keep them quiet.¹

And indeed, he told me this morning (I replied, "You need not tell me, I know!"), he said to me, "Oh, as for me, I'd rather wait and see." I answered, "That's the true attitude, it's better to wait and see."

In any case ... I don't know—I don't know anything and don't want to know anything, I don't know. I wouldn't be surprised if nothing happened, but ... Because for me, it has ALREADY happened. I told you, it came on the 24th, I had all kinds of experiences (you too told me!), but never this one: the material personality, the body—absolutely dissolved. There only existed ... the Supreme Consciousness. And that, I must say, has remained. It has remained in the sense that ... I can no longer eat, I can hardly rest anymore, I see literally hundreds of people and things and papers and ... This poor body could say, "Phew!"—but not at all. And if the tension in others at any given time happens to cause a slight loss of balance, the body spontaneously says like this: "Oh, but You, You are there"—and it's all over. It's all over immediately. So this is something.

We will see.

(silence)

With this 4.5.67, there are quite amusing things. The people who have the attitude of "righter of wrongs" (there are people like that) who choose their own example of a wrong they have suffered which must be righted; and who say, "This will be the Mother's symbol." Another would like cameras to be sensitive enough to photograph

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the "presence" invisible to the human eye. That also comes, they are things that come in the atmosphere (of Mother). Another (several others, it seems) thinks that on that day the Indian new year will begin. Others ... everyone thus imagines something, and it comes into the atmosphere. It's amusing.

And I always think of that passage in Savitri in which he says, "God shall grow up..." Grow up in Matter, of course (and you SEE the Divinity grow up in Matter, and Matter being made more and more capable of manifesting the Divinity), and he says, "... while the wise men talk and sleep."² It's exactly that. And it's charming.

(silence)

Sri Aurobindo told me that one of the first results would be that governments would come under the supramental influence (not that we would govern! but that governments would be influenced). And lately I have seen three ministers and five members of parliament! And I have received an offering from the Prime Minister [Indira Gandhi]. So it's going well! It's quite amusing.... Some expressly come from Delhi just for a day, to see me and go back. So one hopes—one hopes—that they will grow a bit wiser(!)

(Then Mother starts filing a series of notes scribbled here and there. She stops at this one:)

"Auroville is the shelter built for all those who want to hasten towards a future of knowledge, peace and unity."

We have a small place called "Promesse," where there will be six or eight rooms, an office which will be Auroville's first administrative office, and also a guest house with a few rooms, five or six rooms for visitors. It's quite a small place, with a pretty garden and trees, on the Madras road. It's on Auroville's outer border. And so it's being built. There will be a lotus pond in the middle and a sort of big bowl, made of marble, I think, on which this text will be engraved (in French) to let people passing by know what Auroville is.

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(Mother files her note on "goodwill" after deciding she would give it for publication in "Mother India." The disciple remarks that it's a pity for the "Bulletin.")

Oh, (laughing) I can make you as many as you like! It comes like that—something having fun.

The way it comes is amusing too. Someone (for instance, X, Y or Z) reads me a letter; "me," you understand, there's no me, I am absolutely absent, busy with the things I do: putting this away, doing that or this. Suddenly (gesture from above), "Say this." Ah, very well.... And then it comes. And it's amusing: it's words playing, it always makes me think of a cat playing with something, like that, with its mischievous eye, sending the ball away and catching it again, poking it with one paw and catching it again with the other; it's exactly the same movement with words. It's someone having fun. You know who the "someone" is(!)

Sometimes, it has such an extraordinary sense of humour, with such subtlety—he just picks up the slightly ridiculous side of the person who wrote or asked the question, then answers with imperturbable seriousness. Admirable!

(Mother tidies her table, upon which is accumulated an extraordinary mass of sundry objects. She pulls out a new pen from one corner:)

So, what do you have to say?

(silence)

Do you need a pen?... I don't know what it's worth, it's brand new. People bring them to me; some bring me five or six, others four or five.... I am inundated with things. Keep it, they are backup tools. If you need anything, don't hesitate to ask, because there's every kind of thing here—except lions! (Though invisible ones, there are.) Oh, one day it was so amusing: I don't know anymore what had happened, I was waiting for someone—when I suddenly see a lion come from here, another lion come from there, yet another lion come from there (gesture to the four corners of the room), and my eyes were ... (how should I put it?) neither closed nor open: I was looking within, looking at the work. So I asked them, "But what do you want?"—They smiled like children!... It was really amusing. So maybe I am unfair

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to them when I say there's everything here except lions!

Will I see something one day?³

Mon petit, there is ... (you will find this amusing), there is mental vision: when you are concentrated, you see things here (gesture around the head); not with the same kind of vision as with open eyes, but you see them. You see images, you see thoughts, you see ... There is a vital vision: you just have to close your eyes to see all sorts of things. It's not always pretty. It's the kind of dreams you have. You will have had dreams of that kind which weren't very pleasant. And then, for (how long?) twenty, thirty years (I started seeing when I was quite small—I didn't know what it was) but when I began to know what it was, I complained a lot that I didn't have perfectly objective visions (Mother gestures in front of her open eyes): not those one sees here around the head; not those one sees when one is in the vital; but those one sees like this, with open eyes. And when I met quite ordinary mediums, people who saw with open eyes, I used to say, "Those people are great!" When I met Sri Aurobindo, I told him. Naturally he made fun of me—he was right. So I took no more interest in it.

Then, quite recently, when I began doing the yoga in the cells, lo and behold, they started seeing! But then ... what a caravanserai! And it kept going and coming, and seeing and seeing, constantly, all the time. I would open my eyes: instead of seeing material things, I would see the physical things behind them. Oh! Then I said, "I understand!... It was the aspiration of Ignorance, now I understand: people who don't see are blessed!" Because I always used to say, "My visions aren't concrete, they are subjective visions since they are inner visions; they are subjective visions, not concrete ones—I want concrete visions, I want to see the material world as it is; not in its deceptive appearance—AS IT IS." When I started seeing, I said, "No thanks! We are blessed not to see."

But that's not what I am asking.

No, I know that.

I want to see the Light.

Yes, you want to see the Light. But you see it!

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No, I don't!

Ah, mon petit, I know you do, because since the very first time you told me, "I want to see," I assure you in all honesty that I said, "But why doesn't he see? He should see." Then, the first time I met Sri Aurobindo (that is, immediately afterwards), I said to him, "Satprem wants to see." He answered me, "He sees, but without knowing it. But he sees."

So I thought there may be ... You know, sometimes there's a very small gap (we have many layers of consciousness that interpenetrate like that), if there is just a gap, a lacuna, a void between the two, it is enough to not know. That's what Théon explained to me: "All your states of being are there in the fourth dimension, one inside the other; what you lack is a very small level." It's nothing, you know, in your consciousness you don't notice it, but in its construction something is undeveloped, and so what's on the other side can't come through; it's lost between this and that. It's lost. So I asked him, "What can be done?" He told me, "You must develop it." And I did the experiment (he told me and I did it). And indeed I had a "nervous subdegree" (he used to call the "vital" the "nervous"), a nervous subdegree that wasn't developed, not sufficiently conscious. And for a year, day after day after day, a concentration to develop it, applying the consciousness, applying the consciousness ...—absolutely no result. For at least—at least—six months continuously, a concentration every day; I kept an hour for that—absolutely no result.

Only, I didn't doubt. I simply thought, "How very stupid of me, I don't know how to do it ..." I was living in Paris; come summer, I left on holidays. I went to some friends' who had a property by the sea. There was a small wood, large meadows, it was pretty. And after lunch, I go and lie down on the grass ... and all of a sudden, everything—from the air, the earth, the water, from everywhere—everything came. Everything, but everything I wanted to have came like that. Suddenly. Like that, effortlessly. The result of six months of work.

But I very often feel the lack of Nature here.

You feel it.

Yes, a lot. I miss it a lot.

Yes. My feeling... (because I've studied your problem a good deal—I seem as if I couldn't care less, but that's not true! I've studied

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your problem a great deal), my feeling is that in your higher mind, the faculty of expression is developed—highly developed—so that as soon as the Light touches, it is transformed into ideas, words, concepts, like that. It DOESN'T HAVE THE TIME to be visualized. It's not outwardly, but right up above that it is (how can I put it?) particularly and exceptionally active and expressive (something quite rare, because generally, in everyone, it's nebulous up above). And because it has developed in that way (which is a higher condition), you are lacking the primary condition which is the vision, the shock of the Light.

So there is only one solution. To me, there is a solution: it's the sudden contact with a HIGHER light in the Supermind. Sri Aurobindo said (that's obvious, it's always like that) that there are several layers (it's not quite like "layers", but never mind), several layers of supramental light. The first (the one that has manifested), that one you immediately transformed into conceptions, ideas and words. That is, something a large number of intellectuals are praying and imploring to have—you had it spontaneously, let's say. So the first contact, the dazzling contact of the Light, that you haven't had. But when a HIGHER light comes, you will have it.

I am waiting for that moment.

I don't know if your mind is critical or if... To make myself clear, I mean whether your critical mind OR your faith, which of the two is stronger—I hope it's the faith. So to the faith (not to the critical mind, I don't speak to it), to the faith I say that since the 23rd we've been working hard. And I have asked a great deal that you may, tomorrow, be put into contact with that higher light, that you may have the bedazzlement of the vision of the Light.

If you have faith, you will have it. If the critical mind is stronger, it will be slightly delayed, maybe.

There, now I've made my confession!

It's as yet an unmanifested supramental light—with the first shock of contact, you will see.

You understand, I don't want to say anything that encourages the vanity of the ego, if there is any. But your contact with the Light is unusual; for you it has become something quite natural. But the truth is, it's exceptional. So you see people who don't have this realization at all but who enjoy the contact with the Light, precisely because for them it's something marvellous and new ... And so you are deprived (it's Sri Aurobindo speaking to me), deprived of the pleasures they have. But you should know that it's because you have been given a much higher realization. Only, with aspiration, with opening, with

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self-giving, can you contact something really new. And then you will have the shock of the new.

This is his answer.

But, for that, the mind should keep quiet.

With all these experiences of the cells, how many times all that so-called wisdom, which is in the material consciousness and comes from rubbing against life, from so-called experience—the wisdom that comes from experience—how many times has it started expressing itself and Sri Aurobindo has said, but mercilessly, "Shut up, you are foolish!"

It has learned its lesson. It has learned its lesson, but quite recently.

We think we're wise, we think we're intelligent...

There.

(Mother takes Satprem's hands)

I want it to be, for you tomorrow, really a new birth—but not a new birth to an inner being: an opening to something not yet manifested in the world.

That's what you are destined for.

May 6, 1967

I made a speech to P. and A. (I didn't make a speech, but they spoke to me about something and I started speaking), and Pavitra tried to note it down. He hasn't read it to me, I don't know what he wrote; you can read it to me if you like.

But wait.... On the morning of the 4th, when I got up (it was 4:30), suddenly it was as if I was sent... well, it was as if I were sent a ball of lightning like this (Mother strikes her head). Ah! I said, well! (Mother laughs) But it shook me! It was so strong that it shook me (I was sitting there). Then came the explanation of the "message" for 4.5.67. It came in English. He told me, "You must say this, you must say this, you must..." and it kept being repeated till I had noted it down.

You remember the message, don't you?¹

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(Mother reads her note:)

"The Divinity mentioned by Sri Aurobindo ...

It was Sri Aurobindo speaking to me, but he said it like that!

"The Divinity mentioned by Sri Aurobindo is NOT A PERSON...

He insisted a lot on this.

"... is not a person, but a condition to be shared and lived by all those who prepare themselves for it."

So I was walking (I always walk a half-hour in the morning, repeating the mantra), and he went on and on and on repeating it, this way, that way, until this form was arrived at. Then, when I had noted it on paper, it was over.

Afterwards, he told me to put it into French like this:

"La Divinité dont parle Sri Aurobindo n'est pas une personne, mais un état auquel participeront tous ceux qui se sont préparés à le recevoir."

Did something happen on the 4th?

That is what happened.

And a constant Presence the whole day long.

I tell you, it started that way in the morning, as if I had been stunned for the day—I no longer existed.

It's like that all the time: the Force at work, the Force at work, the Force at work... all the time like that, constantly, nothing but the Force at work. That's what I told you the other day (the two vibrations), it's like that. But all the time, all the time. At the balcony, constantly, constantly: the Force at work, the Force at work ... That only remains.

And as there is a large crowd, it means a lot of work.

But at the balcony (and even before, in the morning when that ball of lightning came), there was a very special concentration on you. But that, I don't know, it's for you to say. If you felt something, so much the better!

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I had a very pleasant, very good meditation. I felt the Power, but...

Yes, the meditation gave the sense of something very charming.

And a constant insistence on Harmony, Harmony, Harmony.... An harmonious balance: an harmonious balance of nations, an harmonious balance of people, an harmonious balance of inner faculties, an harmonious balance ... like that.

And then, resistances are clearly expressed as a disharmony.

Something extremely smiling, harmonious, smiling, harmonious....

There was a rather interesting phenomenon (it was yesterday or the day before), amusing little details: now the last member of the government of India has been converted, so to speak. All the members of government (the central government—I don't mean the whole country, but of the centre), all the members of the central government are ... (what should I say?) I could almost say "apprentice disciples of Sri Aurobindo," with a great goodwill to serve.

And everywhere, everywhere in the world, the signs of a CONSCIOUS goodwill awakening.

That's what Sri Aurobindo once said to me. What he saw was that the supramental Force would have sufficient influence on the various governments of the earth, of the nations, to allow hope for a harmony.

If that's how it is, it's something.

We'll see.

But even so, I didn't see the Light!

You didn't see the Light.

I didn't have a sensation of touching ...

... something new.

I suppose I must be thick.

No ... No, to me, I still see (it's the same thing in this body, you understand), there are still little idiocies, you know: scattered here and there, like that—tiny idiocies, but sufficient to stop the movement from being integral.

For instance, what Sri Aurobindo says—that purity which consists in receiving ONLY the Influence of the Divine, so that all other

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influences cannot touch... For example, a certain number of people have been paid to destroy me. I know it. And I see it. Well, it can't do anything, but it does give a little work—it SHOULDN'T give any work. Now and then I am obliged to put up the shield of white Light to stop them from coming through. That shouldn't be necessary, it should be automatic. And it comes from the fact that there are still loads of cells with old habits—old imprints, old habits.

That must change.

They weep a little ("weep," well ...), they lament a little; they are very conscious of their infirmity and they pray a lot, but ... they still have the sensation that they would need some tranquillity and a certain amount of time for the supreme Harmony to be able to penetrate everywhere—which is silly, but ... So they feel they are, not exactly in contradiction but somewhat constrained or weighed down by the multitude—the immensity—of the material work. You understand, this [body] can hardly eat anymore, doesn't have time to rest anymore, even at night now there's much work—I had resolved to remain quiet at night, but there's work and it has to be done—so the result of it all is that ... (gesture of friction). They [the cells] are silly, they still feel, "Oh, if I could stay very quiet, then I would change." They need a slap. That's all.

There's still some friction.

And the body is conscious enough to be convinced that it has no right to demand the change (I mean a certain change) in the Whole so as to enable its own change. Because, that it knows very well: "Then what use am I? If I am like the others, I am useless—I MUST have the capacity to emerge into the Light, whatever the people or difficulties around me." It knows that, it's under no illusions. But still, there is a little friction.

(silence)

Well, read me this notation by Pavitra, I'd be curious to know how it is.

"About physical suffering, Mother says:

"There are three different layers or levels of consciousness that are the origin of that suffering. They are as if juxtaposed, superimposed, but don't intermingle. You pass from one to the other in alternation, without fixed order.

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It's not quite like that. It has become so rigid! Never mind, read on.

"One is a repulsion, a fear that sometimes borders on terror. The second is a perverse, unavowed attraction. The third, a sense of inevitability, of 'can't be helped,' of total helplessness.
"Almost everyone allows himself to be thus ensnared, so there is one remedy—only one—to cure all those diseases (doctors are something else altogether, they are another ill, which doesn't really cure).
"This remedy—it's good for all earth life—is to attain and open up to the consciousness of Harmony—not mental or vital harmony, but the 'essential' harmony, the 'principle' of harmony.
"It's always the same remedy. It's wonderfully effective if one can apply it, but that is difficult because the human consciousness is very unstable, in constant change. That change is what gives man the sense of life and movement. It's absolutely stupid, but that's how it is!
"So, if one can make one's consciousness stable and bring those juxtaposed layers into contact with the consciousness of harmony, there are seemingly miraculous results. For instance, S. came back this morning, ten years younger; as you know, he was half-dead....

(Laughing) S. isn't you! It's someone from Calcutta.

"... They had wired me that he was dying. So I concentrated (gesture) like that ... to make contact little by little with this force of harmony, this principle of harmony.... And now he tells me that he feels quite fine, quite a new man.
"That's what I did...."

He even told me (I saw him), he even told me the vision that was at the origin of his cure. And it was really interesting. He said he saw it, as it were, almost with open eyes: everything was dark (it was in the night), the room was dark, he felt absolutely depressed, and—it was a heart attack—had no more interest in anything, no more interest in life, and felt as if he was letting himself "slip into death," just like

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that. Then, suddenly, he thought of me. And—he says his eyes were open—the whole room was dark, except for a sort of oval of light just in front of him. A quite dazzling oval of light, which remained. So he looked (he wasn't asleep), he looked to see what could be causing that light (he is sufficiently materialistic), but then, nothing—he realized there was nothing. Then he started watching that light, and he saw, rising from the bottom (he didn't know from where, couldn't see from where) like a flame—two small flames—of a very, very pale light, very bright. He found it interesting, and continued to watch. And all of a sudden, he saw in the light the shape of what he calls ... I think it's Mahasaraswati (I forget which, but I think it's Mahasaraswati: "perfection in work"), that he saw there, staying there. And at the same time he felt in himself, oh, a great desire to serve, to work well, to consecrate his life to the divine work, all that. And the next morning, when the doctors came they said, "Oh, everything is changed!"

Interesting.

And it coincided with the moment when I was doing my concentration here. (I had got the telegram from a young boy he adopted and is very fond of: he had sent a telegram to let me know that the doctors had all but condemned him.) Then he had that experience—it's a transcription, of course, according to his conception. But it's interesting.

But above all, I don't want anyone to know what I am saying here: everyone must be left to his own conception. As for him, he is convinced it's Mahasaraswati who gave him back his life (all the same, he has much devotion for me, but that doesn't matter ...). I don't want it known. I didn't say anything to him, I smiled at him—yes, I told him, "You are receptive." And when he expressed his gratitude, I said, "We needed you to do some work." Like that, quite simply.

But I found that interesting, because... It's generally like this: the Force is there, working, and if something comes (a call from someone, a prayer or something), all this (gesture to the forehead) generally remains absolutely still, immobile, letting only the Force pass through, and all I sometimes do is simply (gesture of offering or presenting something upward): "Lord, here is this task, it's for You." That's all, and I leave it. But in this case, I was sitting at my table (the telegram had just come), and I concentrated and quite deliberately and consciously I put him in contact with the Force. Because there was a whole world of suggestions, he expected the end: "This time it's the end." So because of that, I concentrated and put a formation.

(silence)

Is this "notation" over?

No, it carries on:

"...It's a highly superior equilibrium.
"It reminded me of Théon who said that the world had been put forth and reabsorbed six times; in other words, that there had been six creations and six pralayas.² And that now we were in the seventh creation, the last. The world would find a new, higher equilibrium, not static but progressive, which means there would be unending progress in equilibrium and harmony, without pralaya."

(April 24, 1967)

That I already told you several times.

But I don't want the story of S. to be published; I don't want to seem to be boasting of having saved his life, you understand! It might have quite unfortunate consequences for himself.... I only told Pavitra because I was still under the impact of the experience, I had just seen the man: when he walked in I hardly recognized him! That is, he struck me as a thoroughly new man. And, interestingly, he felt it, he said, "Oh, but it's as if the old man had died, I am a new man." That is to say, I found in him the energy he used to have twenty or thirty years ago.

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May 10, 1967

(Satprem reads Mother an old Playground talk of May 23, 1956, in which Mother suddenly asks various questions about the pronunciation of ancient Egyptian hieroglyphics.)

What triggered your questions? Was there something in particular?

At one time, I was very interested in knowing about it. I tried to recall the memory of the elements that lived at that time, but ...

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Yes, you say, "I wondered how they restored the names of the pharaohs and gods." Then you ask, "Is the Egyptians' language contemporary with the most ancient Sanskrit, or still more ancient? ... Or is there another human language older than the oldest Sanskrit?" You also ask, "Is this Egyptian hieroglyphic language akin to the Chaldean tradition or the Aryan tradition?"

Yes, all that is very interesting, but I can't get an answer. There's a complete lacuna.

Had you heard sounds or what?

(After a silence) Listen, I'll give you an example. Some two years ago, I had a vision about U.'s son. She had brought him to me (he was almost one) and I had just seen him there (in the music room). He struck me as someone I knew very well, but I didn't know who. Then, that same day in the afternoon, I had a vision. A vision of ancient Egypt, that is I was someone, the high priestess or I don't know who. (Because you don't say to yourself, "I am so and so"! The identification is total, there is no objectivity, so I don't know.) I was inside a wonderful monument, immense, so high! But it was completely bare: there was nothing, except for one place where there were magnificent paintings. That's where I recognized the paintings of ancient Egypt. I was coming out of my apartments and entering a sort of great hall: there was a kind of gutter to collect water (on the ground) running round the walls. And I saw the child (who was half-naked) playing in it. I was very shocked, I said, "What! This is disgusting!" (But the feelings, ideas and so on were all expressed in French in my consciousness.) The tutor came, I had him sent for. I scolded him. I heard sounds—well, I don't know what I said, I don't remember those sounds. I heard the sounds I uttered, I knew what they meant, but the expression was in French, and I didn't retain a memory of the sounds. I spoke to him, telling him, "What! You let this child play in that?" And he answered me (I woke up with his answer), saying (I didn't hear the first words, but to my thought it was), "Such is the will of Amenhotep." I heard "Amenhotep," I remembered it. So I knew the child was Amenhotep.¹

Therefore, I know I spoke; I spoke in a language, but I don't remember more. I remembered "Amenhotep" because I know the word Amenhotep in my active consciousness. But otherwise, the other

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sounds didn't stay. I don't have the memory of the sounds.

And I know I was his mother; at that moment I knew who I was, because I know that Amenhotep is so and so's son (and also I looked it up in history books). Otherwise there's no connection: a blank.

I always admire those mediums (they generally are very simple people) who have the exact memory of the sound and can tell you, "This and that is what I said." That way we could have a phonetic notation. If I remembered the sounds I uttered we would have the notation, but I don't.

I remember these questions: I suddenly thought, "How interesting it would be to hear that language!" And then, being curious, "How did they rediscover the pronunciation? How?" Besides, all the names of ancient history we were taught when we were very small have been changed now. They said they had rediscovered the sounds, or rather they claimed they did. But I don't know.

It's the same thing with ancient Babylon: I have extremely precise and perfectly objective memories, but when I speak I don't remember the sounds I utter, there is only the mental transcription.

I don't have the memory of the sounds.

So how did they rediscover them? Do you know?

By crosschecking; that's in fact what Pavitra explains to you. They found stones with inscriptions in Egyptian, in Greek and in Coptic: the same thing said in those three languages. So they pieced it together.

Now, with the gramophone and all that, the sounds will be remembered, but at that time they weren't noted.

I wondered what gave rise to your questions.

That's what, the awareness that I don't have the memory of sounds. Some people have the memory of sounds, but I don't. So I'd be interested to know how it was. Otherwise I was always able (when I found something from the past doubtful or interesting or incomplete), I always found a way to recall it into the consciousness. But the sounds don't come. They come as a state of consciousness that's translated mentally, and it's translated mentally into words I know. So that's quite uninteresting.

Even now, even when I used to play music, the memory of sounds was vague and incomplete. I had the memory of the sounds I heard at the "origins of music" (gesture above), and when the material

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music reproduced something of those sounds, I would recognize them; but there isn't the precision, the accuracy that would enable me to reproduce exactly the sound with the voice or an instrument. It's not there, it's lacking. Whereas the memory of the eyes was ... it was astounding. When I had seen a thing ONCE, that was enough, I would never forget it.

Several other times, in visions ("visions," I mean memories: relived memories), I spoke the language of that time, I spoke it and heard myself speak, but the sound didn't stay. The MEANING of what I said stayed, but not the sound.

A pity.

(Mother goes into a meditation)

After the meditation, Mother tells what she has seen:

It was the symbol of the road opening wide, easy—not "easy": it's dangerous in itself, but quite easy, one travelled on it easily. It was like riding in a car (but these are images), and it went with dizzying speed, as if it was a power—a power nothing could stop.

You were there.

May 13, 1967

(A disciple asks Mother for permission to bring an orangutan in order for it "participate in the education.")

Some have already protested against Thoth (the disciple's first ape), if now there's an orangutan they'll reproach me!... Because, naturally, the servants were afraid, even the neighbours, anyway it wasn't to their liking. Once, Thoth walked into the room, so the maid started screaming; the neighbour came (luckily he has enough sense), he remained quiet and simply looked at Thoth, with some severity, probably. Then Thoth left without anything happening. But at other

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times, when Thoth is not happy, he tears up bed sheets or whatever. Finally the neighbour came and told me the incident (that was long ago). I said to him, "You don't know the first thing about animals! Happily you have a peaceful nature, but animals are extremely sensitive to our feelings or sentiments: if you are afraid, they instantly get afraid; if you are angry, they instantly get angry; and if you are gentle, kind, affable, they become gentle, kind, affable." He understood quite well, and ever since all has been well. But he isn't alone in the house.... An orangutan is a big thing, you see!

That Thoth is really remarkable. Did I tell you what happened when I first saw him? (And I asked Y. very insistently whether she had taught him, but she hadn't said anything at all to him—neither taught nor said anything.) He came with her, and as soon as he saw me (he was on Y.'s arm), he folded his hands! And then he made a speech to me: his mouth moved; there weren't any sounds, but his mouth moved. And an expression ... Then I complimented him, and he immediately leapt onto my knees, curled up in my arms, and ... went off into a semi-trance—stopped moving, kept still. It lasted at least five minutes. After five minutes, I thought, "He can't just stay here forever, he should go now!"—then he opened his eyes and went away!... The receptivity is far more remarkable than in human beings. Then he looked around him, looked out of the window, well, took interest in the place. Then he again looked towards me, came back on my knees, and rested against my shoulder.

Long afterwards, a year afterwards, I asked Y. if he was in the habit of greeting with folded hands; she told me, "He's never done it, he did it only with you." It's clearly a special sensitivity. You know, the sign of an absolute trust, like that, curled up against me.

Now he is very tall, he is of mature years, he has teeth ... teeth like a leopard's, a leopard's canine teeth. But he is as gentle as a lamb. But an orangutan...

She wants M. to bring an orangutan back from New Caledonia. Can you picture M. leading an orangutan by the hand!... That would be quite charming! (Mother laughs)... And if he brought it to my room!

But animals really have a lot of charm. I must say we are on very good terms. The whole perversion brought into the human consciousness by mental activity isn't there (except in those that have lived with man), but those that come straight from outside have a simplicity, a sort of ingenuousness which is very charming. And an uncanny receptivity, you know, much more spontaneous than human receptivity.

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Now it's different, there is a whole race of little children (I told you the other day), who are very receptive. And they are charming.

Charming.

May 17, 1967

I don't know if you would be interested in this ... I've read an article on the electric power of cells.¹

Oh!

An Italian professor did some research in Mexico. He says: "Human cells can generate enough electrical energy to electrocute another human being standing eighteen feet away. Dr. Ruggiero feels that his experiments in human cells may result in the cure of paralysis and he says that an electrical energy screen generated by human cells could be used to stop bullets. Electrical energy could make a 'human dynamo' capable not only of inflicting death, but of literally walking on air. By connecting cables to the human frame, human cells could produce energy and light sufficient to fill the power needs of an average home or small manufacturing unit. In experiments in his Mexico City laboratory, Dr. Ruggiero has produced a current from a goat enough to light up a series of 40 watt bulbs and to activate an electric door bell..."

But it's been known for a long time that cats, the skin of cats, is full of electricity. It was used in the past to cure rheumatism.

He says this electricity could be used to reactivate dead or paralyzed or cancerous cells.... And he concludes, "The human body is virtually a living dry cell. The era of human electric energy is close at hand."

It's the same thing as magnetic force. It's all the same Force! Basically it seems to be the expression of the Power, mixed according

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to the states (gesture in levels): the mental, the vital, or the purely material form where it would become electricity.²

I think that's what it is.

At the time when I had gatherings in Paris and followed Théon's system (he didn't call them meditations but "repose": "having repose together"), during our gatherings a kind of vibration of light would flow from my fingers (it was visible to the naked eye), and it was like electricity. But that was a concentrated vital force. It was visible as a vibration of light flowing from my fingers.

It must be the same thing.

In fact, it is all the same, it's only different aspects of the same thing (same gesture in levels).

I remember, the first time I gave X (a Tantric) a flower, my fingers touched his and he almost jumped; then, when he went out, he said to someone that there was a kind of vibration or ... (I forget his words) a current, I don't know, which went through his whole body, like an electric current. He simply touched my fingers when I gave him the flower.

To me, this is all the same thing, only it's their material notation of the Fact. That's all. To their intelligence it becomes much more real and concrete, but it's the same thing.

The Lord as electric vibration! (Mother laughs)

Towards the end

The action is hastened....

We'll see later on.

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May 20, 1967

(Mother gazes at a flower she called "divine purity": lobelia longiflora.)

Do you know what divine purity is?... I no longer know. What can it mean?

Obeying the true Impulsion?

If we mean "divine purity in beings," I quite understand, but if we mean "the Divine's purity," I no longer understand.

Divine purity in beings means they are closed to all influence except that of the Divine. (Mother counts the petals) Five petals ...

Soon afterwards

I go on seeing throngs of people whom I don't know. And with more than half of them, it's per-fect-ly useless: curiosity, pride, bragging. That's all. So they can say, "Oh, you know, I saw the Mother." So what!

But the little children continue to be very nice. Very nice. About one in ten or twelve was born under an "unlucky star," which means when they were conceived the parents were in a very bad state. It happens. But most of the little ones are nice, really nice; and a few are remarkable.

It's the fashion to send me the kid's photo and to ask me for a name, so like that I see a lot of them. And really, about one in ten, yes, on an average, is an ordinary child. But the others are, very nice.

Later

There is increasingly a sort of pressure of the Consciousness to awaken all that's semiconscious, subconscious, and to reach the Inconscient; it's like something going down (gesture like a drill) with a pressure. And as it goes down, as the pressure increases, there is a sort of ... (what can I call it?) a review or overall vision of the whole state of consciousness of the being and beings (gesture around). And

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the result is the perception of such imbecility!... When you live, while you live something (you don't even know what you live while you live it), you feel you are in a light, that you receive a direction, that you follow that direction, that, well, that a light of consciousness is acting; and when there is that pressure of THE Consciousness (like that, from above; we could call it the "truth-consciousness" or anything—THE consciousness), then all you have done, all you have thought, all you have felt, all you have seen, all those things which appeared to be conscious ... it all becomes so idiotic that you really need a faith very ... (how should I put it?), not only a very complete faith, but a very complete surrender in order not to be crushed under the weight of that imbecility.

All morning I reviewed all kinds of movements of consciousness (not a recollection in thought or sensation or vision, but a recollection in the consciousness) of whole periods of life, especially life with Sri Aurobindo, because at the time, I felt I was relying on the divine Consciousness and acting under its pressure (already); so it's interesting that it should now look like an abyss of imbecility. And then, you wonder what Sri Aurobindo—he who was conscious—what he must have felt? How he must have seen all that around him, all those people bustling and acting and moving around him ... (Mother takes her head in her hands). You say to yourself that if he had the consciousness which is here now (he surely had it! He had that consciousness), well, it was a marvel of patience. That's my conclusion.

You see, an undeniable goodwill, a will to do the right thing (Mother is speaking about herself), an attitude that seemed as good as possible, and already the sense of a surrender and an effort to express not at all personal movements, but the guiding Will—all that, that whole attitude (which at the time seemed quite good), seen with today's consciousness!... (Mother takes her head in her hands) So it's easy to think that ...

Sri Aurobindo surely had that consciousness, surely since he spoke about it—he had it, and he saw us living like that around him ... what patience! What a marvel of patience.

The goodwill was obvious, but there's above all a sense of imbecility, something so blind in the perception.

(silence)

With every new descent, there was a period in which things were seen from a certain standpoint: there was the standpoint of feelings, the standpoint of thoughts, and so on—a CERTAIN standpoint. But

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this time round, it's the standpoint of consciousness, and then ... (swarming gesture).

And certainly, between the state of consciousness now trying to manifest and the higher state of consciousness that will manifest after some time, there will again be the same difference.

These experiences always start from the small circle of the individual as being the best known and most easily observable point, then they begin to spread out, finally extending all over the earth. It's been like that each time. But then, the sense, the perception of the difference between what is and what's trying to be is so huge ... It's only because the surrender is there (and has always been there! It wasn't denied at that time, far from it! It was there), that alone helps to go through.

The perception of that immense Wisdom, you know, total, carrying everything—in every detail, with all the conscious details—carrying everything towards the future perfection (a growing perfection, always a future perfection): that's what saves you from being crushed, otherwise ... otherwise the contrast is a bit crushing.

These experiences always come after a great call in the cells, which feel their infirmity, their incapacity, their state which we might almost call a state of ignominy in comparison with the splendour we aspire to; the perception of the contradiction between what these cells are and what they aspire to be in order to be an expression of the Divine ... It's always following that that these experiences come as if to say, to show the road that has been travelled. But at this rate, between the road travelled and what remains to be travelled ... it will take a great deal of time yet.

(silence)

We must be very patient.

May 24, 1967

Yesterday, someone wrote to me and asked:

"After all, what is the Divine?"

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I answered.

I told him that I gave one answer to help him, but that a hundred could be given, one as good as the other:

"The Divine can be lived, but not defined....

Here, I added, "But anyway, since you ask me the question, I will answer you."

"The Divine is an absolute of perfection, eternal source of all that exists, whom we grow progressively conscious of, while being Him from all eternity."

Once, Amrita told me too that for him it was something simply unthinkable. So I answered him, "No! That way doesn't help. Just think that the Divine is everything (to the fullest possible extent, of course), everything we want to become in our highest, most enlightened aspiration. All that we want to become—that's the Divine." He was so happy! He told me, "Oh, that way it becomes easy!"

But when you look at it—when you emerge from mental activity and look at the experience you have, you wonder, "How to say it? How to explain it?" ... The nearest, most accessible, is this: into that "something" we aspire to become, we instinctively, spontaneously put everything we want to exist, all the most marvellous things we can imagine, all the objects of an intense (and ignorant) aspiration, all of that. And with all that, you draw near "something" and ... In fact, you don't get the contact through thought; you get the contact through something IDENTICAL in the being, which is awakened by the intensity of the aspiration. So, as soon as you have got for yourself, be it for one second, this contact—this fusion—there's no more need to explain: it's something that imposes itself in an absolute way, and that is outside and beyond all explanation.

But to get there, everyone puts into it all that makes it easier to lead him there.

And when you have the experience, at the time of this fusion, this junction, to the consciousness it's obvious that the identical alone can know the identical, and that consequently it's proof that That is there (Mother points to the heart centre). It's a proof that That is there. And through the effort of aspiration, It awakens.

When I was given the question, it was just as if that person were saying to me, "Yes, yes, that's all very fine, but after all, what IS the Divine!" So I read his letter, and there was that total silence, of everything, and a sort of SINGLE gaze—a single gaze encompassing

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everything—which wanted to see ... I remained like that, looking, until the words came. Then I wrote: "Here is ONE answer"—there could be a hundred ... which would be just as good.

And at the same time, when there was that look at the "something" which had to be defined, there was a great silence everywhere and a great aspiration (gesture like a rising flame), and all the forms that that aspiration has taken. It was very interesting.... The history of the aspiration of the earth ... towards the marvellous Unknown we want to become.

And each one—each one who was destined to effect the junction—believes in his simplicity that the bridge he has walked is the only one. The result: religions, philosophies, dogmas, creeds—battle.

Seen as a whole, it's very interesting, very charming, with a Smile that looks on. Oh, that Smile ... looking on. That Smile seems to be saying, "How complicated you make it! When it could be so simple."

To put it in a literary way, we could say, "So much complication for something so simple: to be oneself."

(silence)

And what do you think the Divine is?

I don't know, I never ask myself that sort of question.

Neither do I! I've never asked myself that question. Because, spontaneously, as soon as there was a need to know, there was an answer. And not an answer with words that can be argued, an answer ... like that, a something: a vibration that's something almost constant now.

Naturally, men create difficulties (I think they must love them, because ...), for everything, the SLIGHTEST thing, there's always a world of difficulties. So you spend your time saying, "Quiet, quiet, quiet—be quiet." Even the body lives in difficulties (it too seems to love them!), but all of a sudden the cells chant their OM ... spontaneously. Then there is a sort of childlike joy in all those cells, which say (Mother says in a tone of wonder), "Oh, really, we can do that? We are allowed to do that?" It's touching.

And the result is immediate: that great, peaceful, all-powerful Vibration.

As for me, if I weren't under the constant pressure of all the wills around me, I would say, "But why do you want to know what the Divine is? What does it matter to you!—Just become the Divine!" But they don't know how to take a joke.

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"I want to know what the Divine is."

"But no! It's perfectly useless."

"Oh!"

They answer with a shocked look, "Oh, it's not interesting?!"

"You don't need to know what the Divine is: you must BECOME it."

For them, I mean the vast intellectual majority, they cannot conceive of doing or being something without knowing what it is.

We could also say this, if we enjoyed a joke: "It is when you don't know it, that you are the most Divine."

(Soon afterwards, Mother reads a letter by Sri Aurobindo, dated January 25, 1935, on Russian Communism and spirituality.)

"I know it is the Russian explanation of the recent trend to spirituality and mysticism that it is a phenomenon of capitalist society in its decadence. But to read an economic cause, conscious or unconscious, into all phenomena of man's history is part of the Bolshevik gospel born of the fallacy of Karl Marx. Man's nature is not so simple and one-chorded as all that—it has many lines and each line produces a need of his life. The spiritual or mystic line is one of them and man tries to satisfy it in various ways, by superstitions of all kinds, by ignorant religionism, by spiritism, demonism and what not, in his more enlightened parts by spiritual philosophy, the higher occultism and the rest, at his highest by the union with the All, the Eternal or the Divine. The tendency towards the search of spirituality began in Europe with a recoil from the nineteenth century's scientific materialism, a dissatisfaction with the pretended all-sufficiency of the reason and the intellect and a feeling out for something deeper. That was a pre-war [of 1914] phenomenon, and began when there was no menace of Communism and the capitalistic world was at its height of insolent success and triumph, and it came rather as a revolt against the materialistic bourgeois life and its ideals, not as an attempt to serve or sanctify it. It has been at once served and opposed by the post-war disillusionment—opposed because the post-war world has fallen back either on cynicism and the life of the senses or on movements like Fascism and Communism; served because with the deeper minds the dissatisfaction with the ideals of the past or the present, with all mental or vital or

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material solutions of the problem of life has increased and only the spiritual path is left. It is true that the European mind having little light on these things dallies with vital will-o-the-wisps like spiritism or theosophy or falls back upon the old religionism; but the deeper minds of which I speak either pass by them or pass through them in search of a greater Light. I have had contact with many and the above tendencies are very clear. They come from all countries and it was only a minority who hailed from England or America. Russia is different—unlike the others it has lingered in mediaeval religionism and not passed through any period of revolt—so when the revolt came it was naturally anti-religious and atheistic. It is only when this phase is exhausted that Russian mysticism can revive and take not a narrow religious but the spiritual direction. It is true that mysticism à revers, turned upside down, has made Bolshevism and its endeavour a creed rather than a political theme and a search for the paradisal secret millennium on earth rather than the building of a purely social structure. But for the most part Russia is trying to do on the communistic basis all that nineteenth-century idealism hoped to get at—and failed—in the midst of or against an industrial competitive environment. Whether it will really succeed any better is for the future to decide—for at present it only keeps what it has got by a tension and violent control which is not over."

Sri Aurobindo
January 25, 1935

What marvellous clarity of vision! And so total, isn't it, forgetting nothing.

Every word is full of meaning.

Things are moving fast at present. He saw clearly: things are moving, they are going at a gallop.

And the Americans!... They pretend they want to launch a "disarmament campaign," but they themselves don't feel the possibility of it: they are full of fear and distrust; so their "solution" is to sell arms to everyone! (Mother laughs) With the idea (first of making money), and then "equalising"!

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May 26, 1967

(Regarding the New Year message: "Men, countries, continents! The choice is imperative: Truth or the abyss." A disciple asks Mother, "What is the meaning of 'abyss' in your New Year message?" Mother's reply, in English:)

Right now there is a great tension. They have all taken positions as if to start war. It is the blind passion that men put into their international relations.

At the base of it all there is fear, general distrust, and what they believe to be their "interests" (money, business)—a combination of these three things. When these three lowest passions of humanity are brought into play, that is what I call "the abyss."

When someone has decided to consecrate his life to the seeking for the Divine, if he is sincere, that is to say, if the resolution is sincere and carried out sincerely, there is absolutely nothing to fear, because all that happens or will happen to him will lead him by the shortest way to this realisation.

That is the response of the Grace. People believe that the Grace will make everything in their life easy for them. It is not true.

The Grace works for the realisation of your aspiration and everything is arranged to gain the most prompt, the quickest realisation—so there is nothing to fear.

Fear comes from insincerity. If you want a comfortable life, agreeable circumstances, etc., and you put conditions and restrictions, then you can fear.

But it has no business in the sadhana!

May 27, 1967

Do you remember S.B.? He was here.... He was a man with many disciples, he had yogic powers. He came here and was thunderstruck, as it were, when he saw Sri Aurobindo: he fainted. He said afterwards it was because of the power of the revelation. He stayed here for years and years; he lived there, downstairs. Then he went away; you see, he used to receive all his disciples here, so I said, "No, that won't do, it's better to have a room elsewhere." Then he left. And for

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years and years he wasn't heard of again. Lately, he has been reappearing (I have seen him relatively often at night), and he reappears with such ardour, such enthusiasm! He has just sent this card from Riga, in Latvia—he intended to go to Russia (Mother hands the card to the disciples):

"Greetings. I remember your marvel. I spoke of our divine Master and of your sweetness in a great conference here. Bless me. Yours ever."

He was in Russia ... It has come back to him all at once: a great enthusiasm.

He lived for a time in that house at the corner, which has become the "Auroville Office," and the roof of that house is uneven (one part is at a certain height, and without warning, it suddenly drops down half a story). Once while he was walking on the roof in meditation, he fell; it seems he had just taken his meal, and he had a blockage. And he claimed he cured himself with an hour of concentration. It may be ...

He was very childlike, very enthusiastic, and very boastful at the same time, but with a fervour which was rather fine. A sort of very young enthusiasm.... Now he must be rather old. And I always see him in the middle of a large crowd. He knows how to command attention. He isn't quite indifferent. But I didn't work to send him away from here: he had quarrelled with someone or other, then started openly receiving a large number of disciples; I said, "It would be better if you saw your disciples elsewhere." Then he left.

He writes a lot of books in Tamil.

It's the second card I've received from him. In the first he wrote he was going round the world for the second time, especially round Europe, and that he had been invited to Russia. And he has written a whole book (in Tamil) on Sri Aurobindo's yoga.

After a silence

D. has gone to the Tibetan zones (not in Tibet, that's not possible, but up there, where the Tibetan refugees live), with some sort of hope of finding a guru. But I saw her yesterday, and she has changed a lot. Yesterday she told me (she had read something by me, I don't know where, because she generally doesn't read), she told me that one day, "Oh, I had a revelation; I suddenly understood that I didn't

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understand anything of what you say! Because we don't give words the same meaning." I said it was true! "And now I've understood, I've understood how it is when we don't understand!"... And she was troubled, because naturally, everyone tells her, "Why do you go there in search of what you have here?" I answered her, "What does it matter to you! It's quite simple, just tell them the truth—that you aren't ready for staying here." She said, "Yes, that's what I am trying to tell them." (She is trying to tell them in a roundabout way.)

But she has a great sincerity in her aspiration ...

She's left. And this morning, before leaving, she sent me the flower "Light without Obscurity."¹

Soon afterwards, Mother goes into a long meditation

I saw a series of roses, this big (about 25 cm), coming one after the other—magnificent! All kinds of colours, which certainly had a significance: they would come and present themselves, as if giving a little bow, and then go away, and then another arrived—roses this big.... Because I had complained just before!² It was just in front of you (gesture on the heart level), magnificent roses of a perfect shape, and all kinds of colours.

Basically, it (meditation) is my lazy moment. When I stay like that, it immediately becomes very pleasant, and there's always something pretty to be seen. It's my lazy moment.

It feels nice like that.

Oh, yes!

I simply stop everything, and ... It is as if (I put it into words): "Your presence, Lord, let there be nothing but That," and it's over, everything stops. Then, at times I don't see anything, at other times ... But tell me, it's ironic; I always see something when you're there!... Sometimes I see nothing at all, simply like this (blissful gesture). Sometimes I can hear, but that's when the concentration is shallower: then you can hear.

But that was very pretty! A very pretty spectacle in front of me! And they came like... You know, like when they show slides: it comes

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from one side, pop! shows itself, and then goes away; then from the other side, another one comes, pop! and goes away. And it remained there, in front of you.

We have work to do.

As for me, I am mentally tired.

You're tired.... But the mind shouldn't stir! It must stay put, like that. Oh, when the mind works it's horrible.

But there's a mental work that has to be done.

I admire you greatly!

So do I! And I complain.

But when I am like this, at the height of my laziness, do you find it restful, at least?

Oh, yes, certainly.

(Mother puts away the papers she had taken out and prepares to resume the meditation)

No, no! I'm quite rested.

What a pity, you were giving me a chance!

(Then Satprem reads out a text from the Agenda, which he proposes to publish in the next Bulletin with a few cuts.)

That's the very passage I find the most interesting!

It doesn't matter. Those who find it shocking will think I've grown soft in the head.

I can no longer read anything—when someone starts reading something to me, I find it a bore! Words, words, words....

(Satprem protests)

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As it is, no one any longer understands anything of what I write. A few people have timidly ventured to tell me so.

Never mind, prepare a copy of the whole thing and I'll show it to the very wise Pavitra. If he says it can pass ... (Mother laughs) then ...

There will always be people who don't understand.

Most of them.

So what!

If there is one who understands, it's enough.

May 30, 1967

(Mother gives Satprem a packet of soup from Israel)

Poor Israel...

Oh, it's disgusting! There's another disgusting story.¹

Oh, yes!... That business is trumped up from start to finish, and India—India ...

Bah!

India goes and gives her support to that fellow. It's sad.
That's a villainy they've done there.

I've received a letter from someone (not from Israel) who writes to me that there is such a spirit of fraternity and collaboration in the country, so strong, the like of which he has never seen anywhere else.

Humanity seems to want to do very nasty things.

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Yes. But that India, which ought to be the spokesperson of something a little truer, should ... It's painful, really.

Oh, that's because the natural tendency here is against the Muslims, so those who think they are superior say one should be above one's dislikes: "Let's be with them." (Mother laughs) There's the logic of it.

(Soon afterwards, regarding Sri Aurobindo's letter on Communism, which Mother intended to publish in the next Bulletin:)

Oh, mon petit, I've received a clipping from the Figaro. In early April, the cultural attaché to the Indian Embassy in Paris said that the Soviet government had expressed a desire to "participate in the construction of Auroville." I haven't yet got the confirmation, but it's there in the Figaro. In that case, if it's correct, it may not be the right time to publish Karl Marx's "fallacy"! (Mother laughs) It might be better to wait a little!... I hesitated a lot to publish it because it's a letter, and Sri Aurobindo always told me that in his letters he had expressed himself very frankly from the political and social viewpoint, but that he didn't want them to be published. So for a long time I refused to publish them. We are more flexible now; but it may be that that newspaper clipping has come just to tell me it would be wiser to wait a little.

Yes, there's no need to upset them.

No, because it's no more than one side of the question. Sri Aurobindo always described all the sides, and if they are put together, it becomes something that far exceeds all opinions people have. So to publish just one part without its counterpart, isn't quite right.

A time may come when we'll have to tell Sri Aurobindo's vision and how the world has evolved since he spoke about it (that would be very interesting). For that we'd have to find again everything he said on the different subjects.... From the religious point of view, I have been thinking about it for a long time. Those are the two things that can't be touched without instantly arousing human passions, and there, people's vision is quite narrow, limited, so that they no longer understand anything. Politics and religion, it would be better to wait a little. In ten years, perhaps.... It could be, things are going fast.

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In ten years, maybe we'll be able to see and say a little something. In any case, it's better to put this letter aside. (Laughing) It's not the time to fling stones at them!

Mother goes into a long meditation

This morning at 4:30, I was discussing something with you!... On the best way to express something. And I woke up uttering a sentence (I've forgotten now). I was saying to you, "It's better to put it this way." At four-thirty!

I never used to hear words previously, never, it's absolutely new. It's since a few weeks. And I always wake up like that, uttering words.... I never used to do that before!... I don't know why.

It was the "best way" to say... what? I don't know.

The effect of the heat!

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June 3, 1967

A. writes that he received, in Paris, people who asked for information on Auroville. He answered with a letter, and when he was about to send it, he thought, "After all, perhaps I'd better show it to Mother." He sent his letter—and just as well he did! Those people asked him the conditions to be admitted to Auroville; he replies, "Oh, that hasn't been decided yet!" (Mother laughs) So I've prepared a little note; because he just says, "Oh, nothing has been decided, we'll see," as though there weren't any Aurovilians yet. I don't know if he did it purposely to discourage people; in any case, it's not good to write like that. There are at least three or four hundred Aurovilians that have been received and that I have approved. So one can't answer like that.... I know what he based his judgment on: I had told him that from the material point of view, naturally, the CONDITIONS OF LIFE in Auroville were not arbitrarily fixed in advance.

This is what I wrote:

"From the psychological point of view, the essential conditions are:
"1) Being convinced of the essential human unity and having the will to collaborate in the advent of this unity.
"2) The will to collaborate in all that furthers future realizations."

That's all, it's not complicated.

Then, from the material point of view:
"The material conditions will be worked out as the realization progresses."

It's not too complicated.

Of course, we'll add a note to say that for the time being, after they have read the brochures on "Why Auroville?" and have adhered to that, people will have to send their photograph along with their request, and I am the one who will accept them or not. As long as the number remains limited, a few hundred, it's very easy to see their photos and thus have a minimum guarantee that tricksters won't come in. Because it's very easy to say, "Oh, I am thoroughly convinced and want to participate," but those are just words.... I can't see each

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and every one, but even with their photograph one can see clearly enough whether they are sincere or not.

Soon afterwards

Oh, I have something much more interesting.... K. is giving a class (of sociology, I think), but based on what Sri Aurobindo has written. And then, you know that at the School I have AT LAST got them to agree that examinations should not be indispensable; that if a student shows interest and attention during the classes, he can move up to the higher class without needing a certificate or having to take exams.¹ I have obtained that at last, after so many years! So the students have been told, "It's as you like; if you want to take exams, there are exams and you can take them; but if you don't feel the need for exams, you need not take them and can just as well move up to the next class." But K., who has a simple heart, thought all those boys and girls had understood Sri Aurobindo's teaching and had a total contempt for exams and the old ways. And he expected his students to tell him, "Oh, then we won't take exams...." And each and every one of them, with a single exception, said they preferred to take the exams so as to get a certificate....

He was very disappointed. He said to me, "How is it that after all this... Well, I thought they had understood. And after having studied Sri Aurobindo, here they are following the old ideas!" Then he said, "I have found in a letter of Sri Aurobindo a passage that perhaps provides an explanation, and I would like to ask you if I should take notice." I told him he should.

Here is the letter, I find it very good:

"It may be said generally that to be overanxious to pull people, especially very young people, into the sadhana is not wise. The sadhak who comes to this Yoga must have a real call, and even with the real call the way is often difficult enough. But

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when one pulls people in in a spirit of enthusiastic propagandism, the danger is of lighting an imitative and unreal fire, not the true Agni, or else a short-lived fire which cannot last and is submerged by the uprush of the vital waves. This is especially so with young people who are plastic and easily caught hold of by ideas and communicated feelings not their own—afterwards the vital rises with its unsatisfied demands and they are swung between two contrary forces or rapidly yield to the strong pull of the ordinary life and action and satisfaction of desire which is the natural bent of adolescence. Or else the unfit adhar [vessel] tends to suffer under the stress of a call for which it was not ready, or at least not yet ready. When one has the real thing in oneself, one goes through and finally takes the full way of sadhana, but it is only a minority that does so. It is better to receive only people who come of themselves and of these only those in whom the call is genuinely their own and persistent."

Sri Aurobindo
May 6, 1935

Later

I saw Y. on the 31st. She stayed for about an hour and told me of her hopes: she sees the possibility of a sort of world television (I don't know how that would be arranged), with a telephone, and there would be a central office with a collection of answers to all possible questions—each question answered by someone eminent or qualified. The result would be the organization of a universal education—well, terrestrial—that would really be an education for all countries, in which the knowledge and best qualities of every country in the artistic, literary and scientific fields would be gathered in a kind of transmitting centre, and all you would have to do would be to get into communication with it. So then, instead of having more or less incapable teachers to teach what they also know more or less, you would have the answer to every question, the most competent and best answer. Thus there would really be all over the earth an education that would be the best possible, from which everyone would receive only what he wants; you wouldn't have to attend classes, a number of useless classes, in order to catch the little you want to know: you would have it just by getting into communication with the centre; you would ask for such and such a number and would get your answer.

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If it could be realized, it would be very good. It means that the most beautiful works of art, the most beautiful teachings, all the best of what humanity is GOING to produce, would be collected and within reach of all those who had a television. There would be the image along with the explanation, or the text or speech. A kind of imposing central building where everything would be gathered. I found it rather attractive. I told her that we would have that in Auroville (not the central office: just a receiving set). She said that instead of teachers who teach poorly what they know, there would be the best teaching on each subject.... (I didn't ask her WHO would select those people—that remains the somewhat delicate point.) But I found the idea very attractive. She said things are moving in that direction.

Yes, but it's still a kind of encyclopedia....

Yes.

It's very interesting, but the best education is one that could put you in contact with the region of knowledge where you find all answers.

Ah, that would be very good.

Yes, that would be the true education. It's not finding answers in a super-library, but catching hold of something up above—and you have all the answers.

But that's more difficult, isn't it?

Maybe not.... When I was a kid, I was quite conscious of being able to PULL something down from above, and that the answer was there, above. Children just don't know, in fact. If they were told, if they were shown and made to understand that the knowledge is there, that you can catch hold of it...

Yes.

On the contrary, they're taught to rely on books, precisely on encyclopedias. I had to come here to understand what it meant, why I used to "pull" from above. That is to say, it wasn't at all encouraged when I was a child.

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But Z has done experiments like that. He told me the story of a girl at the School who had no imagination: when she was asked a question she could only answer what she had learned, and when she was given a problem she could never solve it. She was like that, blocked above. And he taught her to try and make contact precisely with that intuitive zone, by keeping quiet, falling silent and listening. And it seems that after some time, she had extraordinary results in that way, by falling silent and listening—answers which were really remarkable and certainly came from the region of intuition. And that's a practical fact, he did it at the School.

Well, that's what should be done, it's much more important.

Far more important than a machine.

I listened to what she said and simply found it was better than recruiting incompetent teachers.

But there still remained a doubt (which I didn't discuss) on the quality of the CHOICE of answers. Whereas if you go there, to the Origin, then you're sure!

That's what they are now trying to do here in their new classes: teaching them to make contact with the intuitive zone.

It's certainly quite superior.

June 7, 1967

I have something to add to what we said the other day about the Divine.¹ Someone asks me, "And whatever is God?"

It's about a text from Sri Aurobindo. Here it is:

"Love leads us from the suffering of division into the bliss of perfect union, but without losing that joy of the act of union which is the soul's greatest discovery and for which the life of the cosmos is a long preparation. Therefore to approach God by love is to prepare oneself for the greatest possible spiritual fulfilment."

(The Synthesis of Yoga, XXI.III.523)

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It's about the last sentence; someone has asked me, "What is God?" So I've replied (taking the word "God"):

"It is the name man has given to all that exceeds and dominates him, all that he cannot know but is subject to."

Instead of saying "to all that exceeds him," we could say, "to THAT WHICH exceeds him," because from the intellectual standpoint, "all that which" is debatable. I mean there is a "something"—an indefinable and inexplicable something—and man has always felt dominated by that something. It is beyond all possible understanding and dominates him. And then, religions have given it a name; man has called it "God"; the French call it Dieu, the English, God, in another language it's called differently, but anyway it's the same.

I am intentionally not giving any definition. Because my lifelong feeling has been that it's a mere word, and a word behind which people put a lot of very undesirable things.... It's that idea of a god who claims to be "the one and only," as they say: "God is the one and only." But they feel it and say it in the way Anatole France put it (I think it was in The Revolt of Angels): this God who wants to be the one and only and ALL ALONE. That was what had made me a complete atheist, if I may say so, in my childhood; I refused to accept a being, WHOEVER HE WAS, who proclaimed himself to be the one and only and almighty. Even if he were indeed the one and only and almighty (laughing), he should have no right to proclaim it! That's how it was in my mind. I could make an hour-long speech on this, to show how in every religion they tackled the problem.

In any case, I have given what I find is the most objective definition. And as in the other day's "What is the Divine?", I have tried to give a feeling of the Thing; here I wanted to fight against the use of the word which, to me, is hollow, but dangerously so.

I remember a very powerful line in "Savitri" which says it all wonderfully in one sentence. He says, "The bodiless Namelessness that saw God BORN...."²

(silence)

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I told you the other day that I had met D. before she left (in search of a Tibetan guru) and we had spoken. I spoke to her of Sri Aurobindo and his teaching. And she has been converted! Yes, really. She wrote me another letter today, which I've just received (it's the second letter she has written to me from up there), in which she says she has met that famous Tibetan sage with whom she wanted to discuss.... He seems to have made fun of her (she doesn't say so), but she says he "constantly brings you face to face with your mental formations" (he must have shown her that she was feeding on words). And then she adds, "But as for me, I feel, I do feel your love always with me, and everything is fine."—Never! It's the first time in her life she has told me this.

So it gave me the idea of writing down what I told her about Sri Aurobindo's teaching:

"In order to understand and follow Sri Aurobindo's teaching, one must learn to rise above all possibility of contradiction."

That is, to reach the region where contradictions no longer exist. That's true. You understand, if you take quotations from Sri Aurobindo on a particular subject, you can put side by side things that are just the opposite of each other: he says one thing, then its opposite, then again something else. So, to understand him and not keep saying to yourself, "But why does he constantly say the contrary of what he has said!" you must learn to rise up above—up above, it's quite fine(!) There, it's... very interesting. Once you are above, it's very interesting.

And from the practical point of view, the remarkable thing is that in that region, which is beyond all possible contradictions, there lies the source of the true Power.

But I mean that we could find in Sri Aurobindo a sentence saying, for instance, that "God" is a word empty of meaning into which man puts whatever he likes, and then a description similar to the one I gave of the Divine. And throughout all his writings, it's like that for everything.

(silence)

And then I would like to publish this quotation from Sri Aurobindo:

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"The traditions of the past are very great in their own place, in the past, but I do not see why we should merely repeat them and not go farther. In the spiritual development of the consciousness upon earth the great past ought to be followed by a greater future."

January 14, 1932

Soon afterwards

Does your mother intend to come by plane?

By sea.

Mon petit, ships can no longer pass through Port Said: the Suez Canal is closed.

What's going to happen?

(After a long silence) We are just like this (gesture hanging in balance between two chasms).

Yesterday, I would have answered very firmly.... Let me tell you what happened. We had here an American, a very nice boy who, before he came here, was a paratroop instructor in Israel's army. I don't think he is an Israeli, I think he's American; I am sure his nationality is American, I saw his passport. But he was a paratroop instructor in Israel's army. When those two started quarrelling, he wrote me a letter in which he explained it, and also paid great compliments to the Israeli nation, saying they had achieved a really remarkable sense of brotherhood and cooperation. That was his impression of the country. And he said that if war broke out, he would like to go back there to help them as much as he could. So as soon as they started bombing each other, he decided to go. He left yesterday evening. And I saw him in the afternoon, before he left.

He is a sincere man. While he was here, Sri Aurobindo ... (how can I explain?), the impression is that Sri Aurobindo "concretizes" (he is always there, but at certain times he seems to concretize, as though ... (Mother makes a gesture of gathering or condensing). That's really the impression: he concretizes and starts speaking). So, first Sri Aurobindo said to him (but there was a whole WORLD in it), "My blessings are with you."

The man was very touched (I didn't tell him it was Sri Aurobindo;

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I spoke, you understand, it was my mouth that spoke then, but it was Sri Aurobindo who spoke). Then I concentrated, and Sri Aurobindo said with great force:

"All the countries live in falsehood. If only one country stood courageously for truth, the world might be saved."

(silence)

Towards the end of the day, when I was alone, I began asking Sri Aurobindo precisely what he meant.... Naturally, his hope is that the country that "stood for Truth" will be India—for the moment, she is very far from it. But... And since the subject was before me, I asked him how he saw the terrestrial possibility, in a harmonious future.

Then he said to me—it was very simple, very clear: "A federation of all nations and countries without exception, all continents. A single federation: the federation of all human nations of the earth." And a group—a governing group—consisting of one representative from each country, the most able man from the standpoint of political and economic organization. And nothing of the proportional question that would give large countries many representatives and small ones only one—one representative for each country. Because each country represents one aspect of the problem. And they would sit in rotation.

It was a vast vision, not so much with words as with a vision.

That's where things stand. Today ... Have you heard today's news?

They have blocked Suez and broken off with the United States.

All the Muslim countries, including Algeria etc., have been ordered to break off with America and Britain.³ I don't know if all this news is true, but there is also a general pressure from all countries, from America and Britain, for instance, and at the same time from Russia, for a cease-fire, to stop the conflict.

If this news is true (because the amount of lies that go around is unbelievable), if this news is true, it means the Pressure is beginning—the pressure of the Consciousness. It has already started acting.

You see, every national entity has a right to free and independent existence, provided it doesn't interfere in the free and independent existence of all other entities. Ambitions, territorial expansions—

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naturally, all colonies and all that—must be swept out of the picture. To defend themselves, the Egyptians say the Israelis had publicly declared Israel's border should be the Nile—I don't know if that's true. I don't know if it's true because everybody tells lies. On their side, the Egyptians publicly declared three years ago (it was a public declaration), they publicly declared that the Israeli nation had no right to exist and had to disappear.

Three days ago, Nasser declared that he wanted "the destruction of Israel: wiped off the map."

Yes, that's it. But three years ago, they declared that Israel shouldn't exist. So that clearly puts them in the wrong.

I don't know how the others replied.... The whole world lives in falsehood, without a doubt, but one thing must be established in an absolute way: the right of each nation or country to individual existence, provided it doesn't interfere in another nation's right.

That should be the base.

Of course, they will start arguing: "BUT at that time, things were like that; at that time they were like this; and in the past this was ours; in the past..." Endless arguments. So there should be a higher vision, which is a balanced and just and deep vision of things, that can say, "This is how it is." Otherwise there would be an indefinite source of arguments.

For the moment, in any case, all diplomatic relations are based on falsehood—and the crudest falsehood at that: it's recognized as a necessity and the only way out. That's how they consider it. So that's what must be abolished to begin with.

(silence)

There is a group in the new Indian parliament, a group of people dissatisfied with the position taken by India, who have declared their wish to act according to Sri Aurobindo's ideal and instructions. And they've asked if we could send someone from here to hold conferences in Delhi.... It's a "group"—naturally not the whole parliament.

It's something to be envisaged.

But the difficulty is to find the "someone," because it should be a man who knows Sri Aurobindo thoroughly to begin with, who is capable of receiving his inspirations directly (a very difficult condition), and has at the same time a very strong character with a power—a contagious power—and a force that can arouse the inert

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masses.... For years I have been looking for that man, without finding him.

There was a man who would have done—not fully well, not with enough breadth of mind to fully understand Sri Aurobindo, but very straight and strong—he was assassinated in Kashmir.

Assassinated?

He is the one who came here when we wanted to have a conference for the opening of the University, he presided over it.⁴ A rather tall man, and strong. I forget his name. But it was in Kashmir that he was assassinated (not officially, of course: he "fell ill").

It wasn't perfect, it was a stopgap, but anyway he would have done. But now... Among the young people whom I don't know?... What is needed is power combined with that breadth of mind capable of understanding Sri Aurobindo's inspiration and transmitting it; and along with that, vital power. The two things together.

And it's not something for tomorrow: it's for right now, that's the problem, because the danger is there.

(silence)

All that will go into the [Agenda] "box," it can't be published.

But you know—I have rarely felt that—yesterday there was really something like a prayer for Israel.

Indeed there was!

You really say to yourself, "This MUST NOT be."

That's it, absolutely. It was so strong.

(silence)

But is there a way for you to contact those people in Delhi and have them told what you want?

Ah, if I sent someone they would receive him. It's this N.S. who is a member of the government, she has a whole group with her, a party that has grown fairly strong.

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It's quite recent, they've just asked us to send them someone. N.S. only knows N., so she told him, "Would you like to come?" N. has offered to go, but...⁵

He has a knack with people, but ...

No, he's not the man. He doesn't strike me as being pure and straight. He isn't a straight man.

(After a silence) He is still in the state in which one tries to please people....

A man like P.?

(Mother laughs) But he's not willing! He doesn't want to touch politics. Oh, in his field, he is strong indeed! (Mother laughs) But he isn't a politician.

(long silence)

The sign of true strength—true strength—is to become ab-so-lute-ly calm, imperturbably calm in the face of danger—danger or the need to make decisions and do things. An unshakeable calm, like that (inflexible gesture, like a sword), which is established immediately, automatically. That's the sign.

It was very interesting ... You weren't here when the Ashram was attacked, were you, very interesting ...⁶ It was very interesting.

You know, fires lighting up here, there, at the corner over there, people shouting, stones flying.... That day I had an unforgettable experience. The minute the actual news of the attack came, the consciousness was as if drawn into the universal physical consciousness, like that (spreading out gesture). And it was from there, from the universal physical consciousness, that everything was seen. That's how I was able to see: I was able to see the reaction IN EACH ONE. It was really interesting, oh, really interesting!...

Anything that started vibrating (I am not even talking about fear—those who have fear, that goes without saying, it means catastrophe—not even fear: excitement), anything that started vibrating in that way attracted—ATTRACTED—things (I saw the whole scene at once), attracted danger.

Naturally, my body was like this (imperturbable gesture), but that

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was nothing, because for me ... But P. became like this (same gesture), like an unmoving sword: calm, calm.... That's how I knew [what he was], I didn't know before. All the others ... (vibrating, excited gesture) phew!

The headquarters were here, in this room, the whole night till midnight; everybody met here. And I saw in everyone—everyone. From above, it was such a clear, clear, clear vision, and imperturbable, absolutely impersonal.... I saw what was going on everywhere, but everywhere.

There was a movement of excitement and a stone came from the street and hit the wire screen of my window—only one. I knew why, who it was.

It was quite interesting.

June 14, 1967

(For the past eight days Mother has been "ill," just as the conflict between Israel and Egypt was unfolding.)

A great battle.... I have learned a great many things.

And it's going on.

I've made discoveries.... Diseases, accidents, catastrophes, wars, all that, is because the human material consciousness is so small, so narrow that it has a rabid taste for drama. And of course, behind there is the vital being having fun, influences too... anyway all that enjoys an opportunity to delay the divine Work and make things difficult. And all that takes pleasure in that naturally encourages drama. But the seed of the difficulty is that pettiness, extreme pettiness of the physical consciousness—the material physical consciousness—which has an absolutely perverse taste for drama. Drama—the slightest thing has to make a drama: if you have a toothache, it becomes a drama¹; if you bang against something, it becomes a drama; if two nations quarrel, it becomes a drama—everything becomes a drama. The taste for drama. The slightest upset in the body, the least disorder, which should go completely unnoticed, oh, it makes a big fuss,

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a drama. The taste for drama. I was thoroughly disgusted.

Everything, everything... Like the loud buzz at a fair.

The attack was apparently violent, so violent that after studying and observing it I was forced to think that some people were amusing themselves doing black magic.... Everything took on fantastic proportions. The same teeth I've had for such a long time (in the same state for such a long time, that is!), which for years hadn't given me any trouble, suddenly fancied they too had to make a drama! So, a raging toothache, swelling—absolutely ridiculous, absolutely. And you know, this discovery of drama wasn't thought out, it wasn't an observation: it was an acute experience, caught hold of as you would catch a thief. I caught it. And it's universal, all over the earth.

Because EVERYTHING was creating drama—the loud buzz of a fair, the tumult, all of it, a big fuss. Like those people over there when they fought each other, the same fuss (gesture expressing the seething turmoil of the war). What a to-do they make! What with "rights" and "duties" and "honour," oh!... Then, as things were pretty bad (I was almost completely incapacitated²), I asked what it meant (Mother laughs), and he showed me the picture! Then I understood.

The minute I understood, things started calming down (the raging toothache as well as the raging war in Palestine).

It's profoundly ridiculous, and unhealthy, moreover.

You understand, once the thing had been seen—seen and felt and lived completely—they started slowing down there. I can't say things are quite all right as yet, far from it, but anyway I think the worst of the catastrophe has been averted.³

Grotesque.

Things are somewhat better. There is still some friction.... "Traitors," "enemies," oh!... Now they say that Indonesia and Pakistan are up to something.... And with EVERYTHING, you know, from the biggest to the smallest, from what seems the most important (what disturbs the most things, at any rate) to the least little physical discomfort, it's like that: a very small, such a very small consciousness, petty and limited like that, and narrow, which makes a mountain out of a molehill.

There you are.

(silence)

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Because what took place is nothing new, it has happened so many times before, but the body's experience was different.... Previously, the consciousness of all the other inner beings was there and would fortunately counterbalance this idiotic tendency: even the vital, the vital being which also loves grand effects, but provided at least they are great, vast, powerful enough to be on a large scale and save it from being ridiculous; and then, positively above all that, all the rest, with a smile. But this time, this body was left TO ITSELF, to learn. And it has learned.

But death too, is the result of the taste for drama—what a pretty drama, ugh!

(silence)

Well, there you are.

And as, naturally, it became impossible to eat, another consequence was that it became impossible to do anything.... The doctor made me take proteins that don't need to be digested, those that are directly injected into the blood, but he made me swallow them. Then I was able to resume some work—I could no longer speak, no longer eat, no longer...

It went on worsening nicely, till the day (I forget which) when I said with "great indignation" (Mother takes on a dramatic tone), "What is this creation in which..." (I said it in English) "in which living is suffering, dying is suffering, everything is suffering...." (Mother laughs) As soon as that was uttered, it was enough. And the consciousness was there, saying, "There is only one remedy, but the world rejects that remedy." So I was put in the presence of the fact, face to face with it, the thing staring at me—oh, what a pretty drama!

(silence)

I wondered whether it was peculiar to the earth and if the other planets and suns weren't in this idiotic situation?... On an external level it would be interesting to know. But I am practically certain that death, for instance, is something that belongs exclusively to earth life—death as we FEEL it, as we understand it. Yet animals take part in it, but they don't have man's mental deformation.... But the taste for drama is exclusively human, because those animals that live with man catch the malady, while those that don't live with man don't have it at all.

(silence)

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I saw this child (Sujata) on Sunday; I didn't look too great, did I?

(Sujata:) No, Mother!

I couldn't speak anymore....

Well, that's more or less something of my experience. Oh, it was ... many things, many more things than that.

For two days the impression of not knowing whether you are alive or dead (but these are words on the surface), of not being very sure of the difference it makes.... And then, the body asking this question: "But everyone has his theory: one says [death] is like this, another says it's like that, another one says something different again, but what is our OWN experience like?..." And it was like that (gesture of hanging between two worlds).

Then the body suddenly remembered (that was rather interesting; it's more recent, it was yesterday or the day before), the body suddenly remembered that it had once been brought back to life. It said, "But you knew at that time, you knew since you brought me back to life."⁴ Then I recollected what I used to know (and had stopped knowing because the knowledge was quite incomplete—it was entirely external and lacked the higher knowledge), I recollected the experience, and the two things came together (the old knowledge and the new). "Now," I said, "this is interesting!"

You know, the story of the soul "leaving the body," is childishness! Because I had that experience too, of leaving (not the soul! It's entirely independent, always and in everyone), of leaving the psychic being, the individual psychic being. When I left here in 1915, I left my psychic being here deliberately. I left it here, I didn't take it with me. Consequently, the body can live without the psychic being (it was rather sick, by the way, but that wasn't the reason—it's again the taste for drama!... Oh, always the taste for drama!).

There we are.

So the problem narrows down more and more.... If your most material vital being goes out, it doesn't make you die—it puts you in catalepsy, but it doesn't make you die. What makes you die?...

There are two things that make you die. One (the one that precedes the dramatic human existence) is wear and tear. What does wear and tear come from? From Ignorance, obviously. From Ignorance and the incapacity to renew forces; and that means the whole lower life: it decomposes, recomposes, decomposes again.... But it's only with

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animality and the beginning of a mental functioning that (Mother takes on a grandiloquent tone) "death" comes, such as we conceive it. But that is when the vital element that gives life (what we call "life") breaks down. There are innumerable reasons for that, all of which stem from the same source. Of course, taken together, it is the incapacity to follow the movement of progress: the need to remix everything together in order to start all over again. But for those who are beginning to think, that no longer has any reason to exist.

An accident?... An accident to the material combination? But what accident, since the heart can stop and start again? It's a question of how long the accident lasts.

If, for this wear and tear, this deterioration (which comes from the Inconscient and is the result of the RESISTANCE of the Inconscient), if for this we can substitute the aspiration for progress and transformation (not with words—the vibration)... That experience has been given to me several times. For example, suppose there is something which goes wrong, there is a pain somewhere, something disorganized that no longer works properly; if there is the vision and conception in the faith (faith and consecration to the Supreme) that it's deliberate, that the Supreme has allowed it to be (how can I express it? All words are meaningless), has allowed or willed it, or wanted it to be, because to Him it seems the best way to transform the thing, to have it make the necessary progress, if the cells that are somewhat disorganized and "sick," as they say, are able to feel this... then straight away it takes a marvellous turn for the better—immediately, in five minutes, ten minutes. I could give concrete, precise examples, with all the details. So that means bringing the two extremes into contact, we could say. And if that can become the normal life of the elements which make up this outer form, then there is no reason why... No, there is no need to die, no need whatsoever. There comes a point when death loses all meaning.

And one learns in the smallest detail, in the little cell or the faint sensation (and when it comes down to feelings, there is something which is the embryo of thought—oh, then...), the taste for drama. Ah, then everything is explained.

The taste for drama, the need for catastrophe.

That's what was there, pressing and pressing on the earth to bring about all the conditions for a resounding grand finale (Mother shrugs her shoulders).

And only one remedy: a widening into eternal peace ... To break limits, become immense.

(long silence)

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You said just a while ago that your body remembered an earlier death...

Oh, yes.

But you didn't say what that recollection was.

Yes, everybody knows it: it happened at Tlemcen while I was working with Théon. I had gone out in a wholly material way, the body was in a cataleptic state, and something came, something occurred that cut the link. So the link was cut.

But what was the experience like at that time?

The experience was that... (laughing) impossible to get back in there! But Théon was there (Théon got such a fright!), and there was at that time the knowledge of the occult (a good deal of knowledge!), the knowledge was there and then the will (Mother makes a gesture of pushing to re-enter the body), and also an inner faith (but I never used to talk about that), and a concentration. And he was capable, he knew. He knew how to "pull." And the body hadn't deteriorated, you see, it wasn't damaged, so it wasn't difficult. It was in very good condition, but the thread was cut, which means that what gives life had gone out and could not get back in.

I came back in as a result of the power and the will, because... In fact, simply because I still had something to do on earth.

It happened in 1910, I think.

Thus it's not because the soul leaves the body.

Oh, that's just words!

It is likely that the soul resolves, having seen that the body is either unworthy or unfit or incapable or unwilling or... whatever, and so the soul decides that the body must die and it may go; but it is not the fact of the soul's going that kills the body. There are innumerable people who are without a soul—they have a soul, but their soul isn't in their body—many people. And they go on living quite well.

It's more difficult however, to live without the psychic being. The psychic being, of course, is the covering—the individualized covering—between the eternal soul and the transitory body; and it becomes formed, individualized, it becomes more and more individually conscious. When that leaves the body, the rest generally follows. But I

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myself have had the experience of doing it deliberately, so I KNOW. One has to know how to do it, but it can be done. My psychic being stayed here with Sri Aurobindo, and I left with my mental, vital and physical beings. It was a ... slightly precarious condition. But as I also kept the contact quite consciously, it could be done.

What people call "death"... I see lots of people who to me are living dead (they are those who are without their psychic being, or even those who have no contact with their soul). But to know that, one must have the inner vision. But what people call "death," that is, the decomposition of the cells and dissolution of the form, is when the most material "vital subdegree," which brings into contact with Life—with the vital force, life—goes out. That is how death occurs in animals, for example. And that vital subdegree generally goes away when the external organism is unable to continue—when, for instance, it's cut in two or the heart has been removed, or anyway when something quite radical has happened to it! Because some people have met with accidents and had many parts missing, yet they lived on. But even cardiac arrest I can say, even that doesn't necessarily mean death, since after stopping, the heart can start up again. Those who have the material knowledge tell you that during a few... I don't know if it is a few seconds or a few minutes, the heart can start up again; after that, decomposition sets in. With decomposition it's over, naturally.

Therefore, we could correctly say that there are kinds of GRADATIONS in death. Gradations in life and gradations in death: there are beings that are more or less alive, or if we want to put it negatively, there are beings that are more or less dead. Oh! But for those who know, and who know that this material form can manifest a supramental light, well, those who don't have the supramental light in them are already a little dead. That's how it is. So there are gradations. What people are accustomed to call "death" is just a purely external phenomenon, because it's something they can't deny: it falls to pieces.

But I have seen people who were supposedly dead (not many in my family because it wasn't the custom to let the children see them, and once I was grown-up there were only very few occasions), but I have seen a few here. And they weren't all in the same state at all—not at all.

(silence)

There was the case of Sri Aurobindo. "He is dead," the doctors

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decided—he was absolutely alive. Absolutely living. And even after five days, when they put him into ... it was because of (how should I put it?) the pressure of the outside world, and because it was impossible to preserve him. We had to consent. But I cannot say he was dead! He wasn't at all dead, it was perfectly obvious. The body was already beginning to ... (very little, but a little at the end of the fifth day), that is, the skin was losing its colour, but ... (Mother makes a glorious gesture).

For the first three days, I remained standing there, near his bed, and in an absolutely—well, to me, it was absolutely visible—all the organized consciousness that was in his body DELIBERATELY came out of it and into mine. And not only did I see it but I felt the FRICTION of its entry.

Then people say, "He is dead"—that's ignorance.

(silence)

All that supramental power he had gradually attracted into and organized in his body came into me METHODICALLY.

I didn't say anything to anyone because it was nobody's business, nobody's concern. I remained standing there and ... (gesture showing the forces passing from Sri Aurobindo into Mother's body).

You know, people revel in high-sounding words and go on talking and talking—they don't even know what they're talking about.

Not very long ago, I saw first of all one or two photographs of someone, then he came to see me. I said, "He is dead, he's a dead man." And I don't mean dissolution at all (of course not! Since he came in and spoke—he spoke very loudly, thinking himself very alive, in fact): he was dead. So....

(silence)

Some time ago, I had said that the cells were wondering, "But what is death?" They kept wondering like that. And just yesterday or the day before, because of a certain state which came, it was as if the Knowledge that constantly comes from above was saying to them, "Why? Why do you wonder? You have had the experience, you know how it is." Then, to the small central cellular consciousness (there is a small central consciousness of the cells,⁵ which is now gradually growing and being worked out), this Knowledge said, "Don't you remember? You know how it was." Ah, then the memory of the full

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experience in all its details came back—it was true, they did know.

Why are we so ridiculous?

We think we are ... we think we are so great, so wise, so ... Oh, all the virtues we give ourselves! (Mother laughs) So courageous, so enduring, so ... An act we put on for ourselves our whole life long.

(silence)

At that time, for a few moments, there was the certitude of such a simplicity!... A simplicity ... (how can I put it?) whose immensity made it all-powerful.

That's still literature. It's the mind's play-acting: pretty sentences.

No words, no sentences, no wonderful gestures, no attitudes ...

(Mother goes into contemplation)

Oh, for those who like definitions, here's another answer to "What is the Divine?"—a smiling and luminous Immensity.

And THERE, you know, it's there. THERE.

Ah, shall we work? Enough chattering!

(silence)

What makes me think that there were external adverse wills is that from every side there kept coming fine-sounding words—fine-sounding sentences, suggestions (dramatic suggestions, precisely) announcing a considerable number of catastrophes. They come from every side, like this (swarming gesture, like a rising tide), like so many snakes waiting there, kept at arm's length, rushing up as soon as they're given the opportunity to do so.... Which proves that there's clearly something the matter.

Suggestions like this one, for instance: "Oh, now you're well, you are strong and can speak—ah, but you'll see what happens to you." Suggestions and suggestions.... You understand, it can only come from rotten human thoughts. A swarm of things, each one uglier than the next one, comes like that. And you see them come (same gesture like a rising tide of snakes), you see them come like that.... From the basest to the most violent.

There was also, in relation to those possibilities of magic and also to "adverse " forces, a vision of it all as being a part of the great Play (gesture from below), but... This Immensity, luminous and smiling, an immensity... ("immensity" is a word—"infinite" too is a word),

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something... absolutely limitless, which simply goes like this (gesture of descent) in a movement of manifestation; then, at a certain point, It encounters a sort of movement from below that seizes hold of That and turns That into... what we see. In the higher part, it's a mixture of perverted mind and extremely powerful vital, which obviously takes pleasure in the distortion; and as That becomes more concrete it becomes all those human reactions; and when That draws near the earth, then... ah, you have the fine mess men have made of the earth's atmosphere. So this Thing, this smiling, luminous, marvellous Immensity, so...which is a living and conscious bliss... That is what it becomes.

And if by chance, by miracle, one drop falls without getting completely distorted, it becomes a miracle!

(At the end of the interview, the conversation turns to Satprem's health and a certain haemoptysis.)

... Tell your cells not to make a drama and you'll see! If you know how to tell them ...

They aren't bad-willed, they're idiotic (Mother laughs), that's not the same thing!

June 17, 1967

With this Israel affair, I have been made to write all sorts of things, to answer all kinds of questions (Mother looks for her notes).... Did I show you this?

"Those who serve the Truth cannot take one side or another. Truth is above conflict or opposition. In Truth all countries unite in a common effort towards progress and realisation."

This was in answer to someone who asked whom to "side" with.

There is also that man who wrote from Israel, saying that their success, their victory exceeded anything they had hoped for. And he

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adds, "They seem to be too materialistic to know the real source of it"—he knew. But he says (he is American, not an Israeli; he may be Jewish by religion, I don't know, but he is American by birth), he says he greatly admires the way the country is organized, there in Israel, and that it's "a marvel of brotherhood and sense of organization." So he writes to ask me if this isn't the beginning of a future realization?

They clearly are very receptive.... I saw it straight away; when I was told that the Egyptians, and in particular this president,¹ had decreed that the Israeli nation must disappear, I straight away saw there was a very strong reaction²—(laughing) it brought about quite a categorical result!

Then I was asked another question:

"If a world-war breaks out, it may not only destroy the major portion of humanity but may even make living conditions for those who survive impossible due to the effects of the nuclear fall-out. In case the possibility of such a war is still there, will it not affect the advent of the Supramental Truth and of the New Race upon earth?"

Here is the answer:

"All these are mental speculations and once you enter the domain of mental imaginations there is no end to the problems and to their solutions. But all that does not bring you one step closer to the truth.
"The safest and most healthy attitude of the mind is like this one: we have been told in a positive and definite way that the supramental creation will follow the present one, so, whatever is in preparation for the future must be the circumstances needed for the advent whatever they are. And as we are unable to foresee correctly what these circumstances are, it is better to keep silent about them."

I wanted to tell you that I saw V. a few days ago, and he said that according to what he had felt or seen, he was ninety-five percent

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certain that a new conflict will break out around September or October, probably in the direction of Pakistan or China: between Pakistan and India or between China and India.

People are expecting that.

He told me he is ninety-five percent certain.

People are quite expecting that. And Pakistan has joined hands with China, and their ships are now sailing around India.... What are they doing? I don't know.

But a few years ago, you said that the fate of the present civilization will be settled in 1967. You used the word "settled."³ Well, the impression is that if the future is to be really "settled," a great many things, a great many latent diseases are yet to come out, aren't they?

Yes... Yes (Mother nods her head several times and remains silent).

I've received a telegram from D., from Darjeeling.⁴ Her request for a permit has been turned down: she wanted to go up there, but it was refused. She had written a letter that came two or three days ago, in which she said, "The talk is all about spying, the atmosphere is full of spying, all letters are read, everyone is watched," and "things are in an awful condition." And yesterday, I received the telegram in which she said that the permit was refused: she has to leave.

Very nervous, people are very, very nervous.

June 21, 1967

A few days ago, I said something about Muslims and Israelites, and F. noted it down.... The effect it had on me (how can I say?)... All the life is gone from it, at any rate: it's hollow, dry, like an empty

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shell—well, the effect is of an unlit lamp. A lightless lamp! (Mother laughs) Here it is anyway:

"The Muslims and Israelites represent the two religions in which faith in God is the most extreme. Only, the Israelites' faith is in an impersonal God, while the Muslims' faith is in a personal God.
"Their enmity perhaps exists only because they are neighbours!...

I should add that it was a reply to a letter B. wrote to ask me all kinds of questions, in particular: "Why? These two nations being neighbours, why do they hate each other so much?"

"... That curse on the Jews is a Christian story, it has nothing to do with the Muslims.
"Violence and enmity ... When brothers hate each other, they do so much more intensely than others do. Sri Aurobindo said: 'Hatred denotes the possibility of a much greater love.'
"The Arabs have a passionate nature. They live almost exclusively in the vital and its passions and desires, while the Israelites live mostly in the mind, with a great power of organization and realization, something quite exceptional. The Israelites are intellectuals with an exceptional will. They are not sentimental, that is to say, they don't like weakness.
"The Muslims are impulsive, the Israelites are reasonable.
"This is not the conflict that will decide the future of our civilization."
(Rough notation of June 15, 1967)

Yes, he ended his letter with: "This conflict which must decide the present civilization ..."¹ So my last sentence is in answer to that.

Yes, that's not where the issue is being played out.

No.

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But it is the lightless lamp!

When Pakistan and China attacked India [in 1965], I had a sort of very clear intuition that the conflict, if there is to be one, that is to decide the fate of civilization, can only be played out in India ...

Yes.

Because this is where the last Asura [demon] must symbolically come and die. It isn't being played out anywhere else.²

(Mother remains silent)

(A month later, a disciple sent Mother the following letter, in English, on the same subject:)

"...At present the working is going on with direct Supramental Force. Its immediate action on the world of selfishness, strife and disharmony is not encouraging. We see everywhere clashes; the world is going on in the old way as usual, perhaps worse. One is reminded of the old legend that the first thing that arose from the churning of the Ocean of Life was poison. Nectar came last. The action now looks to be similar. India is going on in the same old way, placating Pakistan and the Musulmans and Russians.

"One sentence in the Mother's reply in connection with the Israeli-Arab war seems to me to be very ominous: 'This is not the conflict that will decide the future of our civilisation.' Does it mean that there will be another bigger conflict in which the present civilisation will be destroyed though the world will be saved? Or does it mean that there may not be any war at all and the fate of our civilisation may be decided by natural evolution of consciousness? But the last one seems very unlikely except that the complete transformation of the Mother's physical will produce such tremendous effect everywhere that disharmony will become impossible."

(July 19, 1967)

(Mother replied thus, in English:)

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"It looks evident that if the transformation undertaken could be achieved in its totality, the necessity of another world war would no more exist.

"But purposely, for the sake of the work, the future is not revealed. So your question cannot be answered. Thus for everyone the wisest is to open oneself as much as possible to the force that is pressing for manifestation, to keep sincerely an ardent aspiration and an unshaken faith ... and wait patiently for the result."

(July 27, 1967)

ADDENDUM

(The disciple ventures to publish here a text he wrote on June 24, 1967, despite its daring or extreme predictions, for it may hold a grain of truth that time will reveal, and above all because it is obviously influenced by Mother's vision. Thus it is not so much an exercise in prediction as food for thought.)

THE END OF THE ASURA

If, as Sri Aurobindo announced, the supramental Power is to enter a realizing phase in 1967 and if, as Mother said, the fate of the present civilization is to be settled in 1967, it is clear that the earth's many latent diseases must come out in the open and find a focus somewhere, as an abscess is the focal point for the disease of the body, our earth body.

There are no "catastrophes." The Supramental is a force of order and harmony. Thus what may seem to us at first glance to be a catastrophe is bound to actually put things in order, work in every way and every detail towards putting the earth in order.

September-October is generally the month of wars.

There is only one place in the world where the issue is being played out really and symbolically—that is India. That is where, therefore, the disease of the earth must be focused. It is in the order of things that the last Asura should come and die at the feet of the Mother.

But India, supposed to embody the forces of truth, is herself prey to the same Falsehood as is the rest of the earth. The Asura is also

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in India, perhaps more dangerous there as it is masked behind a veil of false truth.

The awaited conflict will thus have to put the house of the Mother in order to begin with, at the same time as it will put the other houses of the earth in order.

The devil will unmask himself and fall headlong into his own trap.

India's Falsehood will necessarily attract like falsehoods: those of China and of Pakistan. The communist troubles on Bengal's borders are preparing the way for China's aggression, and the falsehood of Tashkent has left an open wound in Kashmir. Here India shall receive the blessed blow that will liquidate her untrue government and will give way to a military government that will prepare a more truthful government. Here China shall receive the blow that will free her from her Maoist Asura, while at the same time bringing Russia and America closer together against the common danger. Here Vietnam will lose its two untrue henchmen, in the North and in the South, and will put its own house in order. Here Pakistan will have set its own trap by allying itself with China and will lose its rights over Bengal and the eastern part of India.³ Left only with its western unit, which cannot be economically self-sufficient, Pakistan will be obliged to form a confederation with India and to understand that its destiny is inseparable from that of India. Here a wiser Russia and a wiser America, and a frightened earth, will become aware that they too must form a confederation of the nations of the earth and that the fate of any one nation is inseparable from that of all the others.

And order will be restored in the house. Man will be able to prepare himself for a vaster adventure.

Ultimately,
everyone commits the errors
that will help
towards the larger triumph of the Truth.

Satprem
24 June, 1967

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June 24, 1967

Much to say, but... It's better to reach the end. It's a curve—it's better to reach the end. It's too early to speak.

(After a silence) The near totality of the body's movements are movements of habit. Behind, there is the consciousness of the physical mind (what I call the "cellular mind") which is constantly conscious of the divine Presence and anxious to allow nothing but That; then a whole work is going on to change, to shift the origin of movements. I mean that instead of them being just automatic; out of habit, the divine Consciousness and Presence automatically makes the movements (Mother makes the gesture of forcing the consciousness into the body).

But it's quite ... quite inexpressible, that is, as soon as you try to express it, it becomes mentalized, it's no longer the thing. That's why it's very difficult to express. I can't speak of it.

But I think I told you not long ago about that habit and that taste for drama in the most material consciousness.¹ That was the starting point. As soon as that part became conscious, that habit became alien, so to say, alien to the true consciousness, so the transfer is now taking place.

It's a very delicate and difficult work.

It means fighting against a millennial habit, you understand. It's the automatism of the material consciousness which is, yes, dramatic, almost catastrophic; sometimes dramatic and dramatic while imagining a conclusion that undoes the drama. But as soon as you express it all, it becomes much too concrete. It's better not to talk about it.

As soon as it's said, it becomes artificial.

It's as if, in order to replace that habit, there was a kind of effort to create another one(!) which is only an approximation. Does that state of consciousness, that way of being, that way of existing, reacting, expressing, does it strive towards the Divine Manifestation? Is it in conformity with the tendency towards the Divine Manifestation?... The thought is silent, immobile, so the imagination doesn't function (all that is deliberate), and the movement is trying to be as sincere and spontaneous as possible under the influence of the divine Presence.... Words distort too much.

From time to time, now and then, all at once—the concrete experience, as in a flash: the experience of the Presence, of identification. But it lasts for... a few seconds, then things revert to their former state.

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It can't be expressed.

(Then Mother turns to the translation of two texts by Sri Aurobindo which she wants to publish.)

"That is a great secret of sadhana, to know how to get things done by the Power behind or above instead of doing all by the mind's effort."

That's exactly the point.

Then:

"The importance of the body is obvious; it is because he has developed or been given a body and brain capable of receiving and serving a progressive mental illumination that man has risen above the animal. Equally, it can only be by developing a body or at least a functioning of the physical instrument capable of receiving and serving a still higher illumination that he will rise above himself and realise, not merely in thought and in his internal being but in life, a perfectly divine manhood. Otherwise either the promise of Life is cancelled, its meaning annulled and earthly being can only realise Sachchidananda by abolishing itself, by shedding from it mind, life and body and returning to the pure Infinite, or else man is not the divine instrument, there is a destined limit to the consciously progressive power which distinguishes him from all other terrestrial existences and as he has replaced them in the front of things, so another must eventually replace him and assume his heritage."

(The Life Divine, XVIII.231)

I understand! I have been preoccupied with this all the time.

(silence)

But Sri Aurobindo's conclusion is that it isn't this (the body) that can change: it will be a new being.

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No! He says "if" man cannot, it will be a new being.

No, I don't mean there in this text, I mean in the things he wrote afterwards.

?...

Besides, it's the same thing, because... That one body can change?... It does seem very difficult—though not impossible. It's not impossible, but... it's such a formidable labour that life is too short. So even there, something needs to change, that habit of wear and tear is a terrible thing.

Yes, but where would a "new being" come from? He will drop from heaven!

Of course not, that's just it! The more you look at it ... It won't come that way (Mother laughs), it will obviously come in a similar manner that man came from the animal. But we lack the stages between the animal and man, they are missing—we may think about them, imagine them, they have found some things, but to tell the truth we weren't there to see it! We don't know how it happened. But that doesn't matter.... According to some, the transformation can be consciously begun inwardly by forming the child. That may be, I am not saying no. It's possible. Then he will have to form another, more transformed, and so on—several stages, which will disappear just as the stages between the ape and man disappeared?

Well, yes, that is the whole story of human perfection.

We can call it what we like, of course. But a NEW BEING... We can imagine, as you say, a new being coming down ready-made from start to finish!... But that's soap opera.

That's what Sri Aurobindo says too. That being must be worked out.

After two or three—or four or ten or twenty, I don't know—intermediary beings, there would come the new way, the supramental way of creating.... But will it be necessary to have children? Will it not do away with the need to have children in order to replace those who go, since they will now live on indefinitely? They will transform

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themselves sufficiently to adapt to the new needs.

All that is quite conceivable in the long term.

Yes, in the long term.

But Sri Aurobindo and you are here for it to be done in the short term!

No, Sri Aurobindo didn't conceive of it in the short term.

Anyway, so that it's done by you. Whether in the long or the short term, that it's done by you in this life and this body.

But I can see ...

I am trying to do it—not out of an arbitrary will, not at all: there is simply "something," or someone, or a consciousness or whatever (I don't want to talk about it) which uses this (Mother's body) to try and do something with it. This means that I do the work and am a witness at the same time, and as for the "I," I don't know where it is: it's not inside, it's not up above, it's not ... I don't know where it is, it's for the requirements of language. There is "something" that does and witnesses the thing at the same time, and is at the same time the action being done: the three things.

Because now, the body itself really collaborates as much as it can—as much as it can—with an ever-increasing goodwill and power of endurance, and the self-observation is truly reduced to a minimum (there is still some, like something touching lightly now and then, but not even for a few seconds). Self-observation, oh, that means a thoroughly disgusting, repugnant and catastrophic atmosphere. It's like that, FELT like that. And it's becoming increasingly impossible, I see that, it's visible.... But there is still the whole weight of millennia of bad habits, which we could call pessimistic, that is, anticipating decay, anticipating catastrophe, anticipating ... well, all those things, and, ugh! that's the most difficult thing to purify, to clarify, to remove from the atmosphere. It's so INGRAINED that it's absolutely spontaneous. That is the great, great, great obstacle—that sort of sense of inevitable decay.

Naturally, from the mental standpoint, the entire earth atmosphere is like that, but in the mind it hardly matters at all: one ray of light and it's swept away. But it's INSIDE (pointing to her body), that habit—that catastrophic habit—which is terrible, terrible to

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contradict. And it's INDISPENSABLE that it should disappear so the other can settle in.

So it's a battle each and every minute, all the time, all the time.

And of course, the being isn't isolated, the body isn't isolated: it is something of a multitude, with varying degrees of proximity; but very near, there are all those who are here, and it's the same problem—the same problem. Because all that has been gained in the consciousness of this being hasn't been gained at all in the consciousness of others. So that increases the work.

The problem of mental, even vital, contagion is solved, so to speak, but the problem of material contagion remains.

And in this material consciousness, there is this material mind which has so marvellously responded here (in Mother), but it doesn't yet have the power to assert itself spontaneously against what comes from outside, that never-ending contagion, constant, constant, every minute.

(long silence)

When, all at once, the Contact is conscious and the sense of Identity comes (for a few seconds, as I said), when it comes ... it's like a hosanna in all, all the cells, they say, "Oh, so it's true! It's true indeed!..."

And that's all-powerful.

It comes perhaps a hundred times a day, but it doesn't stay.

June 28, 1967

Regarding an Italian disciple who has just arrived

... Her family wanted to baptize her child and they were beginning to quarrel (because I said, "We do not want baptism"), so they wrote to me in desperation, saying, "We don't know what to do, because the whole family is against us and they're constantly picking a quarrel with us." So I wrote: "If they really want freedom, let them come and give birth to the child in Auroville!..." Oh, they were enthusiastic, she left right away!

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Here, see the register! (Mother laughingly shows the notebook in which she noted a few days ago the first birth in Auroville.)

June 30, 1967

(About an Indian disciple from South Africa who is in jail since some months in Syria under the pretext that his banknotes were counterfeit.)

...They have no government to protect them. Before India's independence they had a British passport, but now the government of South Africa doesn't recognize them, the government of India doesn't look after them, so they're like that, neither fish nor fowl, and with no one to protect them. It's rather peculiar.

There are a few here [in the Ashram] who still have a British passport, and they don't know what to do. They're neither this nor that, they're nothing!

To those who are nice I say, "Never mind, you will become Aurovilians." That saves everything. Because the principle has been recognized by UNESCO, they've recognized the principle: everyone becomes Aurovilian, no more separate nationality. So it's very good.

As an idea, it's interesting.

Only, I've warned them to be careful about admissions, because ... (Mother laughs) it could be considered a refuge for brigands who have been driven out of their country!... As long as I control admissions it's all right, but after?...

What's that country again which started as a colony of brigands?... (Laughing) There's a country like that somewhere, which started as a colony, I forget which.¹

Soon afterwards

This morning, at 4: 30 when I got up, I remember I thought, "Well, here is something interesting to tell Satprem." And now it's all gone!...

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(Mother goes into a long meditation lasting almost the duration of the interview)

It could go on indefinitely!...

But now I remember what it was this morning: it was about physical health and balance; because it was like an answer to a sort of call (or prayer or aspiration, anyway, as you like) that I had yesterday evening, and in the night it was as if I was being shown the mechanism to restore harmony in the body's functioning.

And I made a special concentration for you, which continued this morning.... Now I remember.

These are things that can't be explained yet. It's not yet possible to explain them.

But it came back just now, like a demonstration.... What could we call it? A sort of mode of being in the cells and their relationships with each other, under ... (how can I put it?) the government of the supreme Consciousness. And the difference in the functioning. The way to establish the inner balance.

It can't be explained.

So that's what was being done (last night and during the whole meditation). And it's a seemingly endless work.

I remember, for nearly an hour this morning, I had a demonstration in my own body of how to do it. A demonstration. But it can't be explained. And it began again just now, but instead of being me alone, it was what I might call a collective demonstration (gesture between Mother and Satprem), I mean it had to do more particularly with you.

It's like things being put in order, in a certain very subtle way which isn't easy to express.

There you are.

But it's clearly an endless work, you know. The work on the whole is relatively swift, but this is a work of detail, for each thing, and it's almost endless.

And then... (smiling) there's no inclination to talk, either!

So I hope it will have an effect on you.

While you were meditating, I had a sense of extraordinary harmony.

Ah!

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A kind of suppleness—of softness, suppleness, harmony.

Yes, that's it, that was it.

So it's good, it shows you are receptive.

But as soon as one tries to explain it, there comes a sort of principle of artificiality, and it's no longer the thing.

It was there, oh, for ... (this morning, in detail) for more than an hour ... (what can I call it?) the substitution of one kind of vibration by another. And on the whole, something ... simply harmonious, a great simplicity, a great harmony.

Very well.

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July 5, 1967

You remember that man who had left for Israel, the Indian Embassy has refused him a visa to come back here!¹... So he is forced to go to America (America is his country, he is American), he is going to return to America, there he tells me he will make some money so he can come and bring it to me!

Another boy here was to go and work in Germany with E., everything was arranged, then Germany said, "No, we don't want any Indians." So there's universal brotherhood.

But with the Israel affair and the stand they have taken, the Indians haven't made many friends.

No.

Oh, but from Holland, a woman who was here wrote to me (during the events), "I have never in my life seen such a display of hatred as the one we have here against Israelites!..." In Holland!

And in Germany, God knows it's the same thing. So it's not localized. It's the PRINCIPLE OF HATRED manifesting, senselessly, without rhyme or reason.

In France, too, it seems there has been a widespread anti-Semitic movement, very violent.

In France it's not a majority, it's a small minority.

Is it?... I don't know.

It's the same minority that was on the side of Vichy during the war.

What was that Marshal's name?

Pétain. Yes, it's that whole side.

Yes, the one who behaved like ... He seemed to want to imitate Hitler as much as he could!

No, but the incoherence of it all ... Some resent India's attitude during the war, others resent Israel's victory in the war! So, never

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mind the most contradictory things in the same line of thought—it's the need ... to hate. To be unpleasant, as unpleasant as possible.

Soon afterwards

I've had a rather strange dream.

Oh, Tell me.

But I don't know if it's not a fabrication, because it was all going on in a rather dark and confused atmosphere.... I remember that Sri Aurobindo was lying down and had to undergo a serious operation: an operation on his two feet, and on all his toes. Then he left for the operation (in fact, he left on his own for the operation, unaided). After a few moments I saw him come back (yet it was a long operation), I saw him come back with his two feet heavily bandaged: there were big bandages on his two feet. Then I was quite astonished, because I saw him walk very soon afterwards: he no longer had any bandages and was wearing new shoes.

Oh!

New shoes, I can still see them ... they seemed to me rather peculiar, cream-coloured. And he who didn't use to wear shoes had shoes on! But that was very soon afterwards.

Cream-coloured?

Yes, the colour of ... like this box, if you like. Not really cream, it was a pink ... a mixture of pink and cream.²

Ah!

The feet are the symbol of physical life, and according to what I once saw (your dream seems related to that), EACH part of his body represented someone—or rather represented his, Sri Aurobindo's, MODE of expression in someone.³

One night I saw him like that, I told you. But it was extremely

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complex; I only noted two or three important things, but there didn't seem to be even one small part of his body that wasn't represented by someone.... So if we take the symbol of the feet to be the physical ... Not only the feet, but all the toes, did you say?

All the toes, yes.

That is to say, a certain number of people.

In my vision, his two feet were me. But in my vision, his feet had white tabis on, to make me clearly understand that it was me. And in my vision, he walked on the edge of a path strewn with bare flint stones, so it was very hard and sharp-edged, and he said, "No, this is not the way it should be, let's walk higher up on the road where it's smoother," and he came back to the middle of the road. So if it's like that, if it's the same symbol carrying on, it would mean something concerning me—possibly.

The shoes are a covering. A covering ... Pinkish cream, did you say?

Yes, pinkish cream.

It's the colour of the supramental in the physical. That is how I have seen it.

So I would have a supramental covering?... I would put on a supramental covering? That would be amusing!

Your dream is very interesting, you know; it's not a dream, it's much better than a dream.

But there was a serious operation.

Yes, mon petit, I know that quite well! (Mother laughs) But it took one minute. You said he came back almost immediately.

Yes, he came back almost immediately. Then I was quite astonished to see him walk very soon afterwards.

Yes, that's right!(Mother laughs)

He came back with big bandages on his two feet.

(After a silence) When did you have this dream?

Two days ago, during the night of Sunday to Monday.

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That's right.

On Sunday (evening), before going to bed, I complained (I can't say I complained very seriously, but you know, like when one is in a grumpy mood), I complained, saying, "But since You want me to manifest You, why do you allow me to feel so out of sorts!" There were all kinds of inconveniences—small ones, naturally, but when there are lots of them they add up to inconvenience full stop. So (laughing) I was grumbling! It lasted for the space of a second or two, after that I laughed! But I grumbled, I protested. As if it (the body) were telling me, "Why all these—yes, why all these painful operations?" So I immediately gave myself a sound slap, saying to myself, "You are still full of vanity, you've got what you deserve!" Then it was over.

But that's indeed the way it is and it's true, it's true, everything looks, oh, very serious, very difficult, very complicated, very ... while if we were less stupid, it could probably be very easy and swift! It's clearly because of our own stupidity, without a shadow of doubt.

(long silence)

Just these last few days (because of all kinds of things—people, and things that happen), I have been increasingly seeing that the human concept of divine Omnipotence is the concept of an omnipotence which would operate without rhyme or reason, through a succession of whims, any old how—that's what people call "Omnipotence": being able to do the most stupid things at will.

Obviously, that doesn't quite conform to a higher Harmony (!) Human beings are like that: if the god they worship or the divine they want to manifest isn't willing to do, to execute whatever comes into their heads in a totally incoherent and arbitrary way, he isn't all-powerful!

I am exaggerating it to make it more perceptible; it's not like that: they deceive themselves (if you tell them that, they protest), but they deceive themselves, and it comes down to what I've just said.

When you succeed in going into that Consciousness of Harmony (but not an individual or local harmony), a Universal Harmony—even ultra-universal, in which the universe is only one part—then values change completely, completely....

(Mother shakes her head and remains in contemplation)

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All things are so simple and at the same time so COMPLEX....

For instance, that relationship of simplicity (like that of a child) in which you very simply ask for the thing you feel the need for, but without mental complications; without explanations, without justifications, without all that useless farrago—simply, "Oh, I would like ..." You have, for instance, quite a special feeling towards someone or something and you would like that someone or something to be perfectly harmonious, happy (which physically is expressed by good health or favourable circumstances), and so, spontaneously, simply, you say, "Oh!..." (you pray), "Oh, may it be like that!" And it happens. Then the thought (the general human thought): "This has happened, therefore it's the expression of the Truth." And it becomes a principle: "This is true, this is the way things should be." But up above, in that Consciousness—that global Consciousness—in that total Harmony, those things in themselves, in their material expression ("good health," "favourable circumstances") are of no more than minor importance, so to say, of almost nonexistent importance: things may be this way or that or this (they may be a hundred different ways), without its making any difference to the Harmony; but this particular way is chosen because of the simple, pure, candid beauty of the aspiration—that is lovely, that is powerful in its simplicity. And, you know, without mental complication, without hypocrisy of any sort, without pretence of any sort: very simply, but from a luminous, pure, loving heart, without any egoism, "just like that." So that's a lovely light which has its place; and because of it, things may be this way or that (good health, favourable circumstances), it doesn't matter, it's unimportant. Human beings attach importance only to the external form, to what has manifested; they say, "Oh, this is true, since it is"—and it's ... a passing breath of air. But the cause of it, its origin has a place in that total, universal Harmony: a disinterested goodwill, love devoid of egoism, trust that doesn't argue or reason, simplicity—ingenious simplicity for which evil doesn't exist.⁴ If we could catch hold of that and keep it ... That trust for which evil doesn't exist—not "trust" in what takes place here: trust up above, in that all-powerful principle of Harmony.

(long silence, then Mother repeats this prayer:)

Glory to You, O Lord, all-triumphant Supreme,
Grant that nothing in us shall be an obstacle to Your work,

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Grant that everything in us may be ready for Your manifestation.

July 8, 1967

(Mother starts sorting innumerable scraps of notes and stops at this one:)

"For the Government of India, one thing is to be known: does it want to live for the Future or does it stick desperately to the past?"

June 20, 1967

It was when that man came here on behalf of the government of India; he saw everything and was to make a report. Before leaving (I saw him: he is a nice man), he said, "I don't know how I am going to speak to them, how I am going to convince them?" Then I told him, "Well, there's only one question: do they want to work with the future or do they want to ... stick, to remain stuck to the past?" And he took it with him! (Mother laughs) He's going to say that right in Parliament!

Another note:

"As the origin of these sayings is not mental, I cannot give to them any mental explanation."

Yes, this, too... They ask me questions (it's not me who answers: it's Sri Aurobindo), and then they ask me (K. especially, he specializes in it), "In your message, you said such and such a thing, does it mean this or does it mean that?" Oh!...

So this time, I answered.

Mother goes on sorting her notes:

Previously I used to tear them and throw them into the wastepaper

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basket, then I realized that they collected all those torn papers and went through a tremendous toil to put them back together!...

When I really want to get rid of something, I burn it myself.... I've burned lots of things.

You know that I burned all those notebooks.... For how many years?—over at least four or five years, every day I used to write Prayers and Meditations (I had several big notebooks, big like this). Then, when Sri Aurobindo told me to make a book out of them (naturally, as it was written every day, there were some repetitions), so I made my selection; I selected and extracted all those he wanted (I kept a few, which I extracted and distributed), and as for the rest ... It was a long, long time ago, I was still living over there.¹ The last time that I wrote, was after my return from Japan, that is, in 1920. In 1920 I still wrote a little, then stopped. Then Sri Aurobindo chanced upon it, and he told me it had to be published. I said all right, I made a selection, and what to do with the rest? So I burned it.

Oh, what didn't I hear!...

I said, "Well, that's what you should do with your past: burn it with the fire of aspiration." Otherwise, you always remain hitched and fastened, a slave everywhere, with millstones around our necks.

But I tell you, later I realized that if I didn't burn my papers myself, the others kept the pieces!... There were things on which I had written "To be destroyed if I were to leave this body," "Destroy without opening." Then I realized I couldn't trust anyone! So I destroyed them myself.

Even when I write accounts, they ask me for the pieces of paper! I have given bundles of them to Champaklal. He keeps them. He has kept ... Sri Aurobindo used to burn coils² in his room, to repel mosquitoes, and he's kept all the ash of those coils! He has such a big pot full of all the ash! Burnt matchsticks too! He's kept and sorted everything—organized, labelled and all!... Very well.

So I know from experience what they do ... (laughing) I take my precautions!

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July 12, 1967

(Mother had asked Satprem to listen to a recording of European music for her.)

That screaming soprano was quite simply abominable. Even Schubert's music, even Haydn's trio seemed to me artificial.

I can no longer listen to music.

Now and then, two or three notes are very good, but the rest is mental construction. I can no longer listen to music.

Except for Sunil's music—that's all right. Still, there are "stopgaps," but not too many, not a lot.

Yesterday, I received twenty-six letters in one day! Today, there's already a pile of them! So how can they imagine I'll find the time to answer?... I reply to four, five, six letters a day, I think that's already good! (Mother laughs)

Later

That's how it is. All of a sudden, for two or three seconds, you seem to be holding the key. And all that we conventionally call "miracles" look like the simplest things in the world: "But it's quite simple, all you have to do is this!" And then ... it goes away. And once it's gone, you search, you try—absolutely useless.

But when it's there, it's so simple, so natural! And absolutely all-powerful.

(silence)

A world of things that one could say. But saying them spoils them.

One thing that seems to be trying to come is the power to heal. But not at all as it's described, it's not that at all—it doesn't give the impression of "healing," you understand. It's ... (Mother searches for words) putting things in order. But that's not it either.... It's a little something that disappears, and that little something is ... essentially it's the Falsehood.

It's very strange.

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Basically, it's what gives the ordinary human consciousness the sense of reality. That's what must disappear. What we call "concrete," a "concrete reality" ... yes, what truly gives you the sense of real existence—that's what must disappear and be replaced by ... It's inexpressible.

(silence)

Now I can follow.

I remember, when I came back after having BEEN those bursts—those pulsations, those bursts of creative Love,¹ when I returned to the ordinary consciousness (while retaining the very real memory of That, of that state), well, that state, which I felt as pulsations of creative Love, is what must, is That which must replace here this consciousness of concrete reality—which is, which becomes unreal: it's like something lifeless—hard, dry, inert, lifeless. And to our ordinary consciousness (I remember how it was in the past), that's what gives you the impression, "This is concrete, this is real." Well, "this," this sensation, is what must be replaced by the phenomenon of consciousness of that Pulsation. And That (Mother makes an intense gesture encompassing her entire face) is at the same time all-light, all-power, all-intensity of love, and such FULLNESS! It's so full that ... nothing else can exist but That, there too (in Matter). And when That is there, in the body, in the cells, it suffices to focus That on someone or something, and order is instantly restored.

So, expressed in ordinary words, it "cures." It cures the illness. But it doesn't "cure" it: it annuls it.... Yes, it annuls it.

It unrealizes it.

Absolutely. I have concrete proof of it.

Any illness, any illness whatsoever.

(silence)

And the condition of all the cells (the vibrations that make up this body) is undeniably what makes the thing (the cure) possible or not; that is, depending on the body's condition, it serves either as a transmitter, or on the contrary as an obstruction. Because it's not a "higher force" acting in others THROUGH Matter: it's a direct action (horizontal gesture, on the same level) from matter to matter.

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What people generally call "healing power" is a very great mental or vital power that imposes itself through the resistance of Matter—but this isn't that at all! It's the contagion of a vibration. And then it's irrevocable.

But it's gone in a flash. It's only a promise or an example of what will be: it WILL be like that, obviously. Obviously. When?... That's another question.

(silence)

Right here, this Vibration is felt as ... (Mother gestures as if everything were swelling). You understand, it [the body's ordinary condition] is tied, it's tied and bound, you might say hardened, I don't know; and at such times, it seems to swell, to expand.

Only, it's momentary.

(At the end of the conversation, Mother shows Satprem a note she wrote that same morning:)

"Instead of excluding each other, religions should complement each other."

Sri Aurobindo said that to me; it's so simple, so simple!

I was looking at all those religions, seeing them as facets, innumerable facets that harden and brace themselves against each other, and he seemed to be saying, "Well, put it all together and it will be so simple!"

Just one sentence, not one word more.

July 15, 1967

There is someone here, whose name is S., a man over forty (oh, no, much older than that, I think he is approaching fifty), and he learned French, but so energetically that he writes French really remarkably. He regularly sends me questions in French, and because of the care with which he writes, I reply. The other day, he wrote to me (I forget

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his exact words, but it was very well put) that he had just realized that aspiration for progress and the result of the aspiration were both the divine Grace, the effect of the divine Grace.... So I thought, "Well, let me see if he knows French well enough to have a sense of humour." And I replied this:

"One could say humorously that we are all divine but scarcely know it, and it is just what in us does not know it or is unaware of being divine that we call ourselves!"

I'll see his reaction.

Afterwards something came, and I wrote it in its definitive form (in English it's better):

"For the Truth-vision all of us are divine, but we scarcely know it and in our being it is just what does not know it that we call ourselves."

(A little later, about a spelling mistake Satprem points out to Mother:)

It's the infinitive, here, Sweet Mother!

(Mother laughs) I've forgotten my grammar!

That I can quite understand! It's so artificial.

You know, I have no memory left at all, only the consciousness, and to the consciousness that's meaningless!

Lately, there came, oh, quite a number of such examples which unfolded before me, and I wondered, "But why is it this way? It's meaningless, it doesn't make any sense, it doesn't correspond to anything."

How did it take shape? Through habit? Or was it decided by minds?

By minds: grammarians.

There's a whole world of things people know out of force of habit, automatically, which have been completely erased (because all habits

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are increasingly being erased), so at times it's embarrassing! And it comes back, all those things come back like that, as if on a screen (but the screen of consciousness), and those that correspond to a reality come forward like an image, with the reality behind, so then it's very easy: you catch hold of the reality and it's over. But with many there's only the image and nothing behind! So how do you replace them?

When it comes to languages, it's very interesting.... Those are things that come, stay for an hour or two, then go away; they are like lessons, things to be learned. And so, one day, there came the question of languages, of the different languages. Those languages were formed progressively (probably through usage, until, as you said, one day someone took it into his head to fix it in a logical and grammatical way), but behind those languages, there are identical experiences—identical in their essence—and there are certainly sounds that correspond to those experiences; you find those sounds in all languages, the different sounds with minor differences. One day (for a long time, more than an hour), it unfolded with all the evidence to support it, for all languages. Unfortunately, I couldn't see clearly, it was at night, so I couldn't note it down and it went away. But it should be able to come back. It was really interesting ... (Mother tries to recall the experience.) There were even languages I had never heard: I've heard many European languages; in India, several Indian languages, chiefly Sanskrit; and then, Japanese. And there were languages I had never heard. It was all there. And there were sounds, certain sounds that come from all the way up, sounds ... (how can I explain?), sounds we might call "essential." And I saw how they took shape and were distorted in languages (Mother draws a sinuous descending line that branches out). Sounds like the affirmative and the negative—what, for us, is "yes" and "no"—and also the expression of certain relationships (Mother tries to remember). But the interesting point was that it came with all the words, lots of words I didn't know! And at that time I knew them (it comes from a subconscient somewhere), I knew all those words.

At the same time, there was a sort of capacity or possibility, a state in which one was able to understand all languages; that is, every language was understood because of its connection with that region (gesture to the heights, at the origin of sounds). There didn't seem to be any difficulty in understanding any language. There was a sort of almost graphic explanation (same sinuous descending line branching out) showing how the sound had been distorted to express this or that or...

It's a whole field of observation that's part of the study of vibrations:

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how essential vibrations are distorted as they spread out, and produce the different states—on the psychological level, on the level of thought, on the level of action, and also of languages, of expression.

Two or three days ago (this is part of the same field), I saw a baby girl who was born in America just while we were having the meditation here of 4.5.67. That child was born in America (of an Indian mother and an Indian father; the father was here, the mother there), and they brought her to me: a baby no bigger than this, microscopic! Her eyes were closed, a tiny thing: a little over two months old. The child was sleeping in her mother's arms, carried by her mother, her eyes closed, naturally. And—plop!—they put her in my lap without warning—a tiny little thing like this. At first I stayed put, giving her time to adapt to the new vibration. She began stirring as if something was waking her up, probably the difference in the atmosphere. Then (gesture of descent) I immediately put the consciousness: the Consciousness, the Presence. And the child opened her two arms like this (gesture like a Christ with arms outstretched), she opened her eyes and looked—such eyes! Magnificent with light, with consciousness, it was magnificent!... It lasted maybe a minute, not more, not even that long. Then she seemed to give a start, so I withdrew the Force because (laughing) I became wary. And she started wriggling and ... But that look and that gesture—a gesture of ... (same gesture like a Christ), with such aspiration, such light! ... It was magnificent.

I don't know who is there? ... We'll know one day. It gave me the impression of being a force or a principle rather than a person; it didn't have that ... that cramped character of personality.

The eyes were magnificent, with such consciousness! With the joy of conscious aspiration—it was magnificent. Then, afterwards, there was almost a sort of convulsion (it was too much, of course), so I withdrew the Force.

The matter (of the child) was of good quality, not heavy, only not very strong, not strong enough to bear "that."

Oh, and I should have shown you the photos of R., they were sent to me yesterday.... R. is a strapping fellow!

Is it simply the reproduction of the parents or something else?

The day the child was born, there came a telegram from America (dating from the day before) announcing the death of Paul Richard. The two things came together. I was surprised. I must admit I said, "Well, well!..." Because Paul Richard (unless he fell into complete stupor after I left him, I don't know!), I had given him much occult

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knowledge, including the ability to leave his body and enter another. So ... It's not impossible.

And for some time (for about a week), I'd been seeing his thought coming here and hovering about, like that. That is to say the news of his death was no surprise to me. But what I found interesting was this: the coincidence of the telegram and the birth.

The (child's) present form cannot reflect it (Richard): it's something that will develop in that direction little by little. We'll see. For the moment, he is really his father's and mother's son!

Interesting children, those that are born now.

(Then Mother listens to a reading from the notebook of a disciple who asks questions on the soul or "psychic being.")

He asks: "From life to life, the vibrations of the being develop, enrich and give form to the psychic personality behind the frontal personality. But then, how does the psychic, weighed down by those vibrations and memories, remain free?"

What? Do you understand what that means?

There are two rather unrelated things.

But why does he say "weighed down"?

All those vibrations that contribute to the development of the being "weigh the psychic down," he says.

No, it SIFTS them. That's precisely what happens: the psychic doesn't retain things in their totality: it sifts them—it sifts the vibrations as they come along.

The psychic memory is a sifted memory of events. In previous lives, for instance, there were moments when, for some reason or other, the psychic was present and took part, and so it keeps the memory of just one circumstance. But the memory it keeps is the PSYCHIC life of that moment; so even if it retains the memory of an image, it is a simplified image, translated in the psychic consciousness and according to the psychic vibration of all those present.

He wouldn't ask such a question if he had ever had a psychic memory, because when you have one it's perfectly obvious.

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Before I had the knowledge, before I met Théon and knew about those things, I had had memories that had always struck me because of their special character.... It was like having, not exactly an emotion, but a certain emotive vibration of a circumstance. And that's what is full, what remains and lasts. And along with that, you have a perception—a bit vague, a bit fuzzy—of the people who were there, of the circumstances, the events, and that makes up a psychic memory.

What remains often the events that the mind regards as the most memorable or the most important in a life, but the moments when the psychic took part—consciously took part in the occurrence. That's what remains.

I could have narrated many such memories, it's very interesting.

I had many in Italy. I travelled in Italy with my mother when I was fifteen, and I had lived a past life in Italy which was very conscious. Upon seeing the places, that (the psychic vibration of emotion) would spring up suddenly. And it would come along with the image.... What's in the foreground is the psychic movement (the word "emotion" isn't good, but anyway), it's the psychic movement which is in front and is important—that's what comes; the rest is like a background reflection: that is, forms, situations, circumstances.... I noted some down. Did you ever see something I wrote about a life in Italy? An old, old thing that I had written.... At fifteen—I had that experience when I was fifteen. I don't even know where I put it away, I don't think that paper is with me, I don't know where it is.... I narrated it a little later. When I met Théon, I understood my experience because it was explained to me (I didn't say the thing, but I understood afterwards, once I knew the states of being, their working and all that), so I understood that was what a psychic memory was.

Before I knew anything mentally, I had had a considerable number of memories from past lives, but in that way: real psychic memories, not mental fabrications. And what comes first is emotion ("emotion": the psychic feeling), it's vivid, strong, you know, very strong; then, as a sort of background setting, there are the forms, appearances, circumstances, with something like the quality of a nebulous memory, and they come along with the psychic feeling.

I had that experience in Italy when I was fifteen, while travelling with my mother, and it struck me very much—it was very striking indeed! It was the memory of having been strangled in the Doges' prison. Quite a story. Afterwards I enquired; I enquired about the names, the facts, the events (I was able to enquire in Italy about what had happened—it was in Venice—and it tallied marvellously). But the interesting thing, from an external point of view ... I was visiting the

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entire Palazzo ducale with my mother and a group of travellers shown about by a guide: they take you underground, where the prisons were located. Then the guide started telling a story (which didn't interest me) when, all of a sudden, I was seized by a kind of force that came into me, and then, without even—without even being aware of it, I went to a corner and saw a written word. It was ... But then, there came at the same time the memory that I had written it. And the whole scene came back: I was the one who had written that word on the wall (and I saw it, saw it with my physical eyes, the writing was still there; the guide said that all the walls with writings on them made by the Doges' prisoners had been kept intact). Then the scene went on: I saw, I had the sensation of people entering and catching hold of me (I was there with a prisoner—I wasn't the prisoner: I was visiting him). I was there, and then some people came and seized me and ... (gesture to the neck) tied me up. And then (I was with a whole group of about ten people listening to the guide, near a small aperture opening onto the canal), then, the sensation of being lifted and thrown through that aperture.... Well, you understand, I was fifteen, so naturally...! I told my mother, "Let's get out of here!" (Mother laughs)

It was hard to restrain myself. We left.

But afterwards I made enquiries, I questioned and researched (we had some family there,¹ I knew some people), and I found out it was absolutely true. It was a true story, with the names and all (now it's all gone). A doge² had imprisoned his predecessor's son as a living danger to him, as he had tried to take his father's place. So the doge, who had taken the father's place, sent the son to prison. But the daughter of this doge was in love with the son, and she found a way to go and visit him. Then the doge, in his rage, decided to have her drowned. The whole story was there. And it was really spontaneous: I knew nothing of it (it's the kind of story they don't teach you in another country, they're known only locally).

There you are, I found it very interesting.

But the very interesting part was that thing which told me, "Over there." I went and saw, and found written on the wall precisely what I remembered having myself written.

I've had many such memories, a great many, but that one was interesting, so that I know precisely the nature of the things that

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remain, that are part of the development of the psychic being.

There was another experience I had a little later (a little later, around eighteen or nineteen), in which I suddenly found myself riding a horse, dressed as a man, leading armies to a fantastic victory; and it was the glory of the sense of the presence of the Force of Victory that made me lead the entire army to victory. Afterwards, I remembered the costume I was wearing, the people's costumes, everything, and ... I saw it was Murat's famous victory.³ I was... (how can I put it?) the victorious spirit in Murat. And ONLY THAT. So when people tell you, "I was this person, that person," it's all tales: they are forces, states of consciousness that manifested in certain individuals at certain moments in their lives and which, at such moments, touched Matter concretely. And all that is gathered, collected together little by little, gradually, until it produces a conscious being.

Now, this (Mother's being) is a rather special conscious being.... The psychic of this life (laughing) was rather collective! Memories of Catherine the Great, memories of Elizabeth, memories of two lives at the same time (!) at the time of Francis I,⁴ memories ... innumerable memories, and quite diverse. Each one ... It's not that you were in such or such person for a whole life: you were the important psychic MOMENT in those existences.

I stopped taking any interest in all that when I came here—it was part of the occult knowledge, not of spiritual knowledge. I stopped taking any interest in it. But now that everything is being gathered together, it comes like that, like a part of the work, because ... the cells, when I had those visions, participated to some extent in the sense that they had the vibration in themselves; so all those vibrations have participated in the formation of all these cells, and now they relive it all. It gives them a possibility of breadth, of diversity, of synthesis and coordination of many, many things. And the sense of having thus lived for a long, long, long time.

(silence)

Before I came to India for the first time, I was twenty-two and knew nothing of spirituality or anything else, but I spent a month in Egypt, and for a month I lived in a state of extraordinary emotion, without knowing why.

Ah!

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I was in a state of constant emotion: everything held me spellbound. Egypt made an extraordinary impression on me.

Ah, but we lived together in Egypt. I've known you from the time of Egypt,⁵ I know that. You are one of those to whom I said in Egypt, "I promise you that you will be part ... that you will be on earth at the hour of realization." There are a few of them—not many (Mother makes a gesture of being scattered throughout the world).

But I know that! (Mother laughs)

I made that promise to a certain number of people—not all at the same times: at different stages.

Did you go to Thebes?

Yes, I went to Thebes.

Did you like it?

Oh, it was... that's where I had the most emotion.

Exactly.

(silence)

I don't generally talk about these things because it fastens people to the past: they try to relive what they lived, so you understand, that spoils everything.

But it's a sort of sensation I have: it doesn't correspond to anything here (gesture to the head), it's a sensation, the sensation of an atmosphere, or rather, of a kind of vibration which has already been felt, and so can easily be traced back to when and where.

Oh, there are amusing things.

Egypt was an extremely occult age, at that time they really had occult knowledge. So that gives you a power over the invisible, you can act there consciously.

There was one thing (which I told you, I think): at one moment (it didn't last long), but for a few days, there was a sort of need to know how people spoke, the sounds that were used.⁶ If I had insisted, it would probably have come: how I used to say things, how that consciousness used to express itself.... That hasn't been preserved.

Our age will be far more durable in memory... if things aren't

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destroyed—we'll just have to turn on a machine.

Unfortunately, there won't be much worth preserving from our age!

Oh!... That's a remarkable thing: in every age, and probably on the contrary, the farther you go into the past, there's a jumble, a clutter of quite uninteresting things—which disappear. They disappear, they are destroyed. There only remains what had an interesting inner life. So the past seems to us much more interesting than the present, but from our age all the clutter will also disappear and be dissolved in the same way, and only the best will remain, except if they use mechanical means to preserve lots of recordings of lots of stupidities. But otherwise....

I have, for instance, an impression (a strong impression) that in the Assyrian age they had a means, they had found a means to record and preserve sound. It must have been destroyed, it disappeared. But it's a very strong impression, linked to certain memories and (psychic) impressions like the ones I said: they aren't ideas, but ... [vibrations]. There was a capacity to make the invisible speak, you understand. They had a machine. It must have been destroyed with the rest?

The oldest memory that exists is the first Chinese attempts. It's in China that a machine to reproduce sound, to preserve and reproduce sound, was first found.

The Chinese were very inventive.

(silence)

I had a very strong impression, which, so to speak, crystallized when I went to China⁷ (I know nothing of China: a city or two, a port or two, that's nothing; but still you pick up a bit of the atmosphere): the origin of those people is lunar. There must have been life on the moon, and these beings (or a few of them, I don't know) took refuge on the earth when the moon was dying. And that was the origin of the Chinese race.

They are very peculiar.... They don't at all have the same kind of vital being as all the other human beings, not at all.

Theirs is a strange vital.

What kind of vital?

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Cold.

Cold: intellectual and cold. Cold. It's very insensitive. And the strange thing is that their sensitivity isn't the same at all, it's extremely dulled.

July 19, 1967

(Further to the previous conversation on the psychic being.)

Just in these last few days I've had a series of experiences on that subject, very interesting experiences.... With the same person, whom I see every day, let's say, or very often, the impression of the contact (an impression that remains more or less) that depends on the presence of the psychic. With the same person, you understand, the same relationship, at certain times it becomes full and you have the sense of something ... yes, full—not exactly "living," but ... (I can't say "solid" because there's nothing hard about it), but full, substantial; then, at other times, it's thin, fleeting, neutral. And I have observed (with the same people in the same circumstances), at times you have the sense of a ... more than living contact (the word "living" isn't enough), an EXISTENT contact, rather; an existent, durable contact (but not "durable" in time: durable in its nature); at other times with the very same people (often in the same circumstances), it's thin, flat, it's dry, superficial—it may be very active, apparently very living, but it has no depth.... And I have seen that it is when the psychic participates and when it doesn't.

So I have now reached the point where every minute I can feel ("feel," I don't mean perceive psychically, I mean feel materially) when the psychic is there and when it isn't. It's very interesting. These last few days.

And it makes all the difference, in the sense that ... Well, it's like the difference between an image or a representation or a narration and the thing itself—between an image and the thing itself, between the narration and the thing itself. That's the difference. With the one, it EXISTS; with the other, it may be living, but it's ... superficial and ... momentary. And as I said the other day, it doesn't at all depend on the importance of what you are doing (importance according to the

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mental notion, of course), on the importance of what you are doing or the seriousness of the circumstance, none of all that: simply, the psychic is there or it isn't. That's all.

Which amounts to saying that the CELLS THEMSELVES feel the difference, perceive the difference.

I don't remember, because I don't note those things mentally, but it's an experience I have had with someone I see very often (maybe every day, I don't know, I forget who). One day, for a time, the impression of an existent relationship, full and ... You could call it "comfortable," with a sense of security; the same person in the same circumstances: suddenly like an image of himself: hollow (very alive and mentally active), but hollow and dry, indifferent—nonexistent, so to say.

That was a few days ago. I don't know who it was anymore.

And it has given me the key to the whole-whole-whole problem.

Basically, we could say that it's the difference between the same life, the same existence, the same organization—the same life on earth—with the Divine's Presence now perceptible, now unmanifest. And that's how it is from the point of view of the entire earth.

Soon afterwards

What do you WANT?

(silence)

I know very well what I want.

(Mother goes into a long concentration lasting about a half an hour)

Nothing to say?

One should remember always.

Remember... Did you feel anything special?

Yes.

What?

I did something—not something special because I usually do it—

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but more totally, I might say, than usual. I'd like to know if you felt anything?

I don't know.... It seemed so much THAT.

Yes.

I told you the other day about what I call the "transfer"; for two days (more than two: several days, but especially yesterday and today), a work has been going on to make it perpetual, that is, so that there is nothing except That.

Then there begins to come a kind of material power of EXTENDING—extending the zone, you understand, extending it like that (encompassing gesture) to what's immediately near. So today, instead of applying the Force like this (gesture from high to low), as I always used to do, I ... it was as if encompassing your body in the same movement of the cells.

It was fairly successful! And I'd like to know if you felt a difference.

I've never had such a strong impression of That, and ... so strongly THERE.

Ah! Then that's it.

I do it at night for you, only it's more subtle than when there is the physical presence.

(silence)

It's being done.

It's being done in the sense that it's becoming more and more constant.

It is the action of a perfectly conscious aspiration, increasingly constant, and the Response which brings the immediate result of that aspiration.... But it's still a completely new field—new from that total, integral angle. Formerly, everything going on in the body (I don't mean this one, I mean it in a general way) was a reflection and an effect of the "Thing," while now, it is the Thing itself. But the millennial habit of being otherwise is so strong that the impression is ... It's like ... (the comparison is poor, but anyway), like stretching a rubber band; so as long as you keep it stretched (gesture of effort, pulling on Matter), the effect is there; but if the tension ceases, even for a second (gesture of abrupt flattening), it falls back out of habit....

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Which compels you to constant tension. But it won't always be like that. It is the transition from one habit to another; once the other movement is established, then it will be natural, this constant tension won't be necessary.

We'll see how much time it takes.

And for the first time with you (because the result too was rather concrete and constant this morning), I tried to encompass. It's far from being what it should be, but there has been a result. It's very far from being "that" which it should be, but ...

(silence)

This extraordinary impression of the unreality of suffering, unreality of illnesses, unreality ... It's very strange. Then that whole millennial habit comes along and tries to deny and say ... and say that it is the state you find yourself in which is unreal! So then, it's there. Because there is no mental action or thought or any such thing: it's all in the vibrations.... There are moments, you know, of inexpressible glory, but it's fleeting. And the other thing is there—it encompasses, presses, it ...

When you succeed in keeping the [material] mind absolutely inactive, it's relatively easier, but when the mind comes and assails, then... Then you almost have to use violence to repulse the onslaught, to establish silence.

That's why until you reach that state in which the mind can be like this (calm gesture), absolutely still ... When there is nothing except the consciousness, then it's all right. Before that, it seems impossible, an impossible work. But when the mind is replaced by the consciousness, then it becomes more ...

There's no time left for anything. We'll work some other day!

(Mother laughs)

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July 22, 1967

I told you there is someone here learning French (and learning it very well, I must say) whom I answered with a joke to see if he had a sense of humour. And the next day he in turn sent me a joke!

"In the work of transformation, who is slower in doing his work, man or God?"

My answer:

"To man, God is too slow in answering his prayer.
"To God, man is too slow in opening to His influence.
"But to the Truth-Consciousness, everything is going as it should!"

(Mother laughs)

Then I have something else. I have been asked questions on music: "What is it we should expect from music? How to judge the quality of a piece of music? What do you think of light music (cinema, jazz, etc.), which our children like very much?"

I replied this (it was yesterday):

"The role of music lies in helping the consciousness to uplift itself towards the spiritual heights.
"All that lowers the consciousness, encourages desires and excites the passions runs counter to the true goal of music and ought to be avoided.
"It is not a question of designation but of inspiration ...

Yes, because he says "light music," but I've heard light music that I found exceedingly lovely! Even some pieces of film music that were magnificent, and on the other hand some "classical" pieces, oh, how boring! So ...

"... and the spiritual consciousness alone can judge there."

Because at the School they play music every Saturday, and they've begun quarrelling about the kind of music that should be played;

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then one boy said, "As for me, I LOVE light music VERY MUCH, I find it VERY amusing." (Mother laughs) So they looked down on him scornfully! And they wrote to ask me. So that's what I replied!

"Light" music! Of course, jazz music ... but even there, there are very nice passages, one can't say.

One can't say.

Ultimately, it doesn't at all depend on the purpose of the musician's composition: it depends on the STATE he himself was in. If you feel very joyful and suddenly hear sounds expressing a very light, very free joy, and put it into music, it's marvellous. While if you are grave, serious, see all the human misery, and put it into thick, ponderous sounds, and, oh, if it's made into orchestral music that bores you stiff ... (Mother laughs)

Wait, there's something else again.... Oh, poor K., he held examinations (they're out of their minds with their exams!), he held examinations on a text or a subject he had dictated to the students in his class. In other words, they had the answer quite ready. Two of the boys (one of whom K. finds very intelligent—he is, moreover—and has a liking for, while he doesn't like the other) were late, and K. asked the boy he doesn't like to bring to him at home the result of their work. He brought it. K. read it, and to one of the questions, the two boys' answers were not quite identical but extremely similar. It was precisely the subject K. had dictated to them, so it was natural enough that the answers should be similar. K. "felt" right away that the boy had copied from the other, and told him so! The boy lost his temper and spoke to him rather rudely. So K. writes to tell me the whole story in his own way, and the boy writes to tell me the whole story, in his own way, moreover expressing regret that he was rude to his teacher. But K. remains convinced that he copied. So, a flood of letters ... Finally I wrote to K., "Send me the two texts, I will see" (not "see" with my eyes, but like that, "feeling" the thing). The boy did NOT copy. But to me, it's far worse, because it means K. made a mental formation with words—words put in a certain order—and stuffed it into their brains. And they repeat it parrot fashion—naturally, it bears an extraordinary similarity to his teaching. Finally, K. told me, "If I accept that the boy didn't copy, I am obliged to give him a very good mark, which I can't do!" (Mother laughs) And he asks me, "What should I do?" I replied yesterday evening: "There is a very simple way out: cancel the exam. Take all the papers, tie them into a bundle, put them away in your cupboard, and pretend it never existed—and in future, no more exams! And at the end of the year, when you have to give marks to the students, well, instead of using such an artificial

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method, you will be obliged to observe attentively, follow the child's inner development, have a deeper contact with him (Mother laughs mockingly), and know if he has really understood or not! Then you will be able to give marks instead of basing yourself on the parrot-like repetition of something they have learned without understanding." And I sent that. So now, they're in a fix! (Mother laughs) I find it so funny, it's very amusing!

They had to hold a "teachers' meeting" to face up to my answer! (Mother laughs) I upset the whole School!

One of the teachers has already answered me, "It's impossible to know the students' progress unless exams are taken." To this I didn't exactly reply what I thought, but I thought: of course, if the teacher is an idiot, he can't judge the students' progress unless he makes them take exams, but if he is an intelligent man with a psychic sense, there are a thousand ways to find out if a student has understood.

So they've had their meeting.

But from the technical standpoint, it's more difficult to judge progress.

Ah, yes, that's what they base themselves on. But it makes no difference! Two of the teachers of technology have shown how, from the purely technical standpoint, it was possible to evaluate without the need for exams. No, you see, I know, I did my studies there, in France, there were lots of exams and I know how it is. I attended (I was young at the time, but that makes no difference), I attended exams like the ones taken for certificates, I saw the pupils who were there, I saw how they answered.... It's one of my very concrete experiences: the ones that pass are NOT AT ALL the most intelligent ones! Never. They are the ones that repeat parrot fashion. They repeat very nicely. They have no understanding of what they say.

Anyhow, I think we'll get somewhere.

But yesterday evening, with this poor K., what fun I had!... I said, take it or leave it—either the teachers stop writing to me and asking me anything (which would make time for me: I am overburdened with letters), or if they write to me, well, too bad, they've got to take it. I can't tell them what will please them.

Our School professes to follow a "new method", the very least it could do would be to follow it!

(Mother gives Satprem the text of the three letters she sent to the teacher on the subject of examinations at the School:)

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The teacher's question:

"About this cheating in exams, what am I to do? Should we, as is done outside, keep three teachers in the room to watch vigilantly?—The teachers don't like that way of doing things here in the Ashram.

"Or should we abolish exams? This proposal seems to me doubtful, for exercises and essays amount to the same thing.

"Anyway, the problem is there, and to solve it truly we should understand why the children behave that way.

"Please tell me the cause of this perversion and the solution to the problem."

Mother's reply:

"It is quite simple. The majority of children study because they are forced to by family, habit, current ideas, not because they want to learn and know. Until the motive for their studies is rectified, until they learn because they want to know, they will use all kinds of tricks to make their work easier and get results with the least effort."

(July 13, 1967)

(A few days later, Mother sent the following letter, in English:)

"The only solution is to annul this test and all that are to come. Keep all the papers with you in a closed bundle—as something that has not been—and continue quietly your classes.
"At the end of the year you will give notes to the students, not based on written test-papers, but on their behaviour, their concentration, their regularity, their promptness to understand and their openness of intelligence.
"For yourself you will take it as a discipline to rely more on inner contact, keen observation, and impartial outlook.
"For the students it will be the necessity of understanding truly what they learn and not to repeat as a parrot what they have not fully understood.

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"And thus a true progress will have been made in the teaching."

(July 21, 1967)

(Then, the next day, Mother sent this third note:)

"I find tests an obsolete and ineffective way of knowing if the students are intelligent, willing and attentive.
"A silly, mechanical mind can very well answer a test if the memory is good and these are certainly not the qualities required for a man of the future.
"It is by tolerance for the old habits that I consented that those who want tests can have them. But I hope that in future this concession will not be necessary.
"To know if a student is good needs, if the tests are abolished, a little more inner contact and psychological knowledge for the teacher. But our teachers are expected to do Yoga, so this ought not to be difficult for them."

(July 22, 1967)

Soon afterwards, regarding a letter of Sri Aurobindo's:

"... But in physics you are in the very domain of the mechanical law where process is everything and the driving consciousness has chosen to conceal itself with the greatest thoroughness—so that, 'scientifically speaking', it does not exist there. One can discover it there by occultism and yoga, but the methods of occult science and of yoga are not measurable or followable by the means of physical science—so the gulf remains in existence. It may be bridged one day, but the physicist is not likely to be the bridge-builder, so it is no use asking him to try what is beyond his province."

November 5, 1934
(XXII.201)

That's precisely the big quarrel with the Government!... The

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Government says, "We can't recognize you as a "research School' because the progress of yoga can't be measured." Exactly what Sri Aurobindo says! If we published this letter, it would give the Government weapons!

You remember, in America a society or university or whatever held a kind of contest to "prove life after death,"¹ and they gave two or three questions to be resolved. And I was asked, "Why don't you answer?" I said, the questions are not properly formulated, they're put by ignorant people, so how can one answer? (I told you that long ago, I think.) Well, it's the same thing here. What they ask is ignorant, it isn't properly formulated; it's formulated by people who don't understand anything, so how can one answer them!

Mother turns to other tasks:

In a magazine (I think it's Life, an American magazine), they published the story of a man (who is in fact one of the editors or administrators of the magazine), a man who was given an injection of penicillin and who was allergic to penicillin. And lo and behold, suddenly all his cells begin to dissolve, while he, entirely conscious and as if concentrated in his brain, watches the dissolution. When it reached up to the heart, the doctors declared him dead.... The impression it had on him was that the cells had a kind of expanding movement, then burst and dissolved one after another: feet, legs, abdomen, everything. And when it reached the heart, the doctor said, "He's dead." But he had taken refuge in his brain and thought, "I must hold out; if I can hold out here, concentrate and resist here, all will be well." And that's what he did. Then he felt all at once a power, he says, something so luminous, so beautiful, so gentle, so ... so much more full of love than anything else in the world, such a marvellous sensation... that he let himself melt into it, and after some time, everything was put in order and he came back to life! He describes that. He describes it (with sentences: it's in a magazine, so he makes sentences), but his experience is really interesting. You see, because of that will to concentrate in what he conceived to be the essential part of his being, the centre of his life, he suddenly found himself in the presence of that "power".... He said he tried to recapture it afterwards, but "I forget what it was, I no longer remember, except

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for the sensation, that sensation more marvellous than anything one can conceive."²

I found that interesting.

And that brought him back to life.

(silence)

I took it as one of the signs that the Force is really at work. Because I don't think that man had done any yoga, he knew nothing about those things; he is just a gentleman-who's-had-an-injection-of-penicillin which he can't tolerate (those accidents happen fairly often), nothing more. There was just this idea that the brain is the conscious part of the being, and if he concentrated there ... His idea was, "I want to know what's happening, I want to be conscious of what's happening, I want to see what's happening." So that's what pulled the Force. A simple thing.

It seems to me there is a progress in human consciousness—that's my impression.

There is an awakening.

Then Mother goes into a long concentration

I have seen something.... In its totality, it is luminous, but not radiant; it's extremely peaceful, and as if golden, but not dazzling (I don't know how to explain...), like a creamy and golden light. Very, very peaceful. But in it there were patches (as they say in English) of

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three VERY bright colours that were grouped together, as it were, and as though organized. There was a dazzling red, ruby red; a bluish white, almost like a pearl-grey, very luminous too; and ... (Mother tries to remember) It's gone, I don't remember if it was.... Yes, it was green, but an emerald green that was also luminous—luminous and transparent. They were like defined groups, but their positions were changing (Mother makes a rotating gesture, like the lights in a kaleidoscope). They were almost like entities. And it was in your atmosphere. Like formations moving about and organizing themselves (same gesture), made up of those three colours....

The grey is the grey of spiritual light, spiritual aspiration; the red is the ruby red of the physical; and that emerald green ...³

The shapes were defined, but not fixed. They were like clearly defined groups of light, but not fixed (they were plastic), and organizing themselves like this (same gesture of a kaleidoscope).

When I started talking, I almost stopped seeing.... I was in an inner vision, very deep inside. A very special consciousness.

It was moving about and organizing itself with great suppleness (same gesture)

And the whole thing was like a nimbus, like the haloes they paint, you know? It was all a nimbus of golden light, not bright but golden.

Did you feel anything special?

Yes, the Force—massive.

Very powerful?

Yes.

Yes, they were things organizing themselves in your being—your inner being—but powerfully.

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July 26, 1967

(Mother, laughing, holds out to Satprem a note she has just written:)

"The goal we aim at is immortality. Of all habits, death is certainly the most inveterate!"

We could call our world "the world of bad habits."

There has been for some time, I don't know, a sort of benevolent, smiling and ... constructive irony. As if a "spirit" had come. Then, there is something else (but I know that one), which Sri Aurobindo used to call a censor. He told me, "You have a very strong censor in your atmosphere." It was all the time, constantly criticizing me; not so often now, but it's still there. And now and then, it tells me, "But you shock people! They expect something noble, great, imposing, and you always speak in an ironic tone!" Yesterday again, some people came to see me—and jokes keep coming to me all the time. I tell them jokes, and I watch ... (laughing) they look appalled!

As if that was constantly saying, "But don't take things seriously!... Don't take things seriously, don't take things seriously ... that's what makes you unhappy! That's what makes you unhappy, it makes you unhappy, you must learn to smile," like that. And above all, to make fun of ourselves, that's the most important thing: to see how ridiculous we are—the slightest pain and we are full of self-pity, oh!...

At times one protests....

It's a very odd atmosphere, and amusing. But it's a very good cure for that inveterate illness which is self-pity. The body is full of it, it pities itself as soon as there is the slightest trouble—and that aggravates it terribly.

And then, what goings-on ... The goings-on at the School, oh, those are ... priceless stories! But yesterday evening, I suddenly became indignant about a boy, the boy who had been accused of copying. He asserted he hadn't copied, and I saw he hadn't (but what I saw was almost worse!), and I said, "No more exams"—a dreadful row everywhere! Then K., who is really a good boy, wrote to me, "Should I not rather tell the boy that you decided he hadn't copied, because he must be worrying?" I thought, "Poor K.!" But anyway, it was a nice gesture, so I said yes. Then he called the boy, told him what he had to, also that exams were abolished and the whole matter was over and done with. As soon as the boy left him, he went and told his friends a world of lies: that I had asked K. to apologize, to express regret and reinstate the boy, and a lot of fibs ... a series of terrible lies (and lies about me). You understand, I had had a movement of sympathy for K. for what he had done; it shows a sort of nobleness of soul in him: he was so convinced, but he accepted what I said and made that gesture because he thought the boy must have been worrying. Then

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the boy's thoroughly disgusting reaction ... I had to restrain myself (inwardly): I was displeased. I had hoped, on the contrary, that that goodwill would give rise to a somewhat noble response, but all that is a sort of degradation.... Yesterday, I was on the point of giving the child an inner slap—I stopped myself from doing so, but he has clearly put himself in a bad spot.

Now they write to ask me, "How can we know whether the children follow if we don't have exams?" I had to explain the difference between a type of individual control based on observation, on a remark, on an unexpected question, etc., which allows the teacher to situate the child, and the other method in which you are forewarned, "You will have an exam in eight days and the subject will be on what you have learned"—so everyone starts revising what he has learned and preparing himself, and that's that: the one with a good memory is the one who passes. I have explained all that.¹

If I had been a teacher, my objection to this decision would not at all have been from the teachers' point of view, but from the students' because I remember my studies, and if there had not been an obligation every three or six months to revise what was learned in class, well, you know, one would have just let it go.

Well, too bad!

But it's a sort of discipline that makes you revise things.

If you aren't interested enough in the subject to try and remember it and retain the result of what you've learned, well, too bad, it's just too bad.

The students' point of view is false, the teachers' point of view is false.

The students' point of view: they learn just to appear to know and to pass their exams and pad out their heads with all kinds of

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things.... The teachers' point of view is to have as easy a control as possible and to be able to give marks without giving themselves too much trouble, with a minimum of effort. As for me, I say: each student is an individuality, each student should come not because he wants to be able to say, "I have studied and I am going to take my exams," but because he is eager to know and he comes with the will to know. And the teacher must not follow the easy method of giving a subject and seeing how each one answers, and whether the answer is good or bad, and conforms to what he has taught or not: he must find out whether the student's interest and effort are sincere, and everyone according to his own nature—for the teacher it's infinitely more difficult, but that's education. And they protest.

As regards the teachers' point of view, I certainly agree entirely ...

Yes, but they are the ones who protest! (Laughing) The students don't protest. But I wrote to the teachers: the students who want to please their teacher or who learn by heart in order to seem to know what they haven't understood, well, those students aren't interesting—and they are always the ones about whom I am told, "He is a good student!"

But you know, I remember, I clearly remember my attitude when I was studying, and I clearly remember all my classmates and which one was to me an intelligent girl, which one was a chatterbox.... I have some very amusing memories about that, because I couldn't understand what meaning there was in learning in order to seem to know (I had a tremendous memory at the time, but didn't make use of it). And I liked only what I had understood.

Once in my life I took an exam (I forget which one), but I was just at the age limit, that is I was too young to sit at the time of the regular exam, so they had me sit with those who had flunked the first exam (I sat at that time because it was autumn, and then I was old enough). And I remember, we were a small group, the teachers were greatly annoyed because their holidays had been cut short, and the students were for the most part rather mediocre, or else rebellious. There I was, observing all that (I was very young, you understand, I don't remember how old, thirteen or fourteen), observing the whole thing: a poor little girl had been called to the blackboard to do a mathematical problem, and she didn't know how to do it, she kept stammering. Me (I wasn't being questioned just then), I looked and smiled—oh, dear! The teacher saw me and was quite displeased. As soon as the girl was sent back, he called me and said, "You do it."

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Well, naturally (I loved mathematics very much, really very much, and also I understood, it made sense), I did the problem—the chap's face!... You see, I wasn't in that (in the small outward person): I was constantly a witness. And I had the most extraordinary fun. So I know the way children are, the way teachers are, I know all that, I had great fun, really great fun.

At home, my brother was studying advanced mathematics (it was to enter Polytechnique²), and he found it difficult, so my mother had engaged a tutor to coach him. I was two years younger than my brother. I used to look on, and everything would become clear: the why, the how, it all was clear. So the teacher was working hard, my brother was working hard, when suddenly I said, "But it's like this!" Then I saw the teacher's face!... It seems he went and told my mother, "It's your daughter who should be learning!" (Mother laughs) And it was all like a picture, you understand, so funny, so funny! So I know, I remember, I know the reactions, the habits.... That's why I didn't want to look after the School here because I thought it would be a headache and everyone would fall on me! Then I was forced to because of that copying affair. But now I find it funny! (Laughing) And I tell them outrageous things!

It's so amusing, so amusing!

For a time I attended a private school: I didn't go to a state school because my mother considered it unfitting for a girl to be in a state school! But I was in a private school, a school of high repute at the time: their teachers were really capable people. The geography teacher, a man of renown, had written books, his books on geography were well-known. He was a fine man. So then, we were doing geography (I enjoyed maps more fully because it all had to be drawn) and one day, the teacher looked at me (he was an intelligent man), he looked at me and asked, "Why are towns, the big cities, settled on rivers?" I saw the students' bewildered look, they were saying to themselves, "Lucky the question wasn't put to me!" I replied, "But it's very simple! It's because rivers are a natural means of communication." (Mother laughs) He too was taken aback!... That's how it was, all my studies were like that, I enjoyed myself all the time—enjoyed myself thoroughly, it was great fun!

The teacher of literature ... He was an old fellow full of all the most conventional ideas imaginable. What a bore he was, oh!... So all the students sat there, their noses to the grindstone. He would give subjects for essays—do you know The Path of Later On and the Road of Tomorrow? I wrote it when I was twelve, it was my homework on

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his question! He had given a proverb (now I forget the words) and expected to be told ... all the sensible things! I told my story, that little story, it was written at the age of twelve. Afterwards he would eye me with misgivings! (Laughing) He expected me to make a scene.... Oh, but I was a good girl!

But it was always like that: with that something looking on and seeing the sheer ridiculousness of this life which takes itself so seriously!

All those things have come back these last few days, because of this affair.

I can recall only one instance when I took things seriously, and even then (laughing), I put on a serious LOOK. It involved my brother, who was still quite young (my brother must have been twelve, or less: ten, and I eight—no, nine and eleven, something like that, mere children). My brother was quick-tempered, he was easily angered and would speak very bluntly, almost harshly. One day he talked back to my father (I forget about what); my father was furious and put him across his knees (my father was an extremely strong man, I mean physically strong), he put my brother across his knees and ... (laughing) started spanking him; he had pulled his pants down and was spanking him. I enter and see that (it was taking place in the dining room), I see that, see my father, look at him, and say to myself, "But this man is mad!" And I told him, "You stop at once, or I'm leaving this house." (I was two years younger than my brother.) And I said it with such seriousness, oh! And I was resolute. And my father ... (laughing) was flabbergasted.

All those memories have come back like that. So now I remember to what extent—to what extent the consciousness was already there. But it was amusing.

(silence)

And the ease: whatever I wanted to do I could do. But there was one thing (now I understand, at the time I didn't know why it was so): whatever I wanted to do I could do, but after a time, I had experienced the thing and it didn't seem to me important enough to devote a whole life to it. So I would move on to something else: painting, music, science, literature... everything, and also practical things. And always with extraordinary ease. Then, after a while, very well, I would leave it. So my mother (she was a very stern person) would say, "My daughter is incapable of seeing anything through to the end." And it remained like that: incapable of seeing anything through to the end—always taking to something, then leaving it, then

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after a time taking to something else.... "Unstable. Unstable—she will never achieve anything in life!" (Mother laughs)

And it was really the childlike transcription of the need for ever more, ever better, ever more, ever better ... endlessly—the sense of advancing, advancing towards perfection. A perfection that I felt to be quite beyond anything people thought of—something ... a "something" ... which was indefinable, but which I sought through everything.

So all that has come back to be sorted out, put in its place, offered (gesture upward), and now, it's over.

July 29, 1967

(At the beginning of this conversation, Mother expresses her strong displeasure that her so-called note on Arabs and Israelites was published in "Mother India" under the title "The Jews and the Arabs." Mother protests against the use of the word "Jew," which corresponds to only one Israelite tribe and has taken on a pejorative meaning.)

[See conversation of June 21, 1967. This was not a note by Mother, but the rough transcription noted by a disciple, which was published outright as being Mother's words.]

The word has so often been used as an insult....

Anyway, thanks to that, probably because that note was published, things have been brought back into the atmosphere, and this morning there was a very, very concrete experience somewhere....

It's a strange thing, it's as if you suddenly emerge from a conventional atmosphere of thought, which is like a terrestrial atmosphere (I don't mean it's an ordinary thought, I mean it's in the field of human mentality), and then there is, above, something that sees things quite differently. As if ... Yes, things are ordinarily seen like this (gesture from below upward), while "that" sees like this (gesture from above downward), so when you enter there, you see things that you know here (you know them, they aren't new), but you see them with a totally different look. And naturally, the notation is also done differently.... (Mother looks for a note)

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It came in two ways. Those things are SEEN, you understand, seen. Words come afterwards to try and transcribe what was seen. The first thing that came was thus:

"Christians divinize suffering to make it a means of the earth's salvation."

Then it came with just a small difference—these are subtleties, but ... From an intellectual standpoint, these are subtleties without value, but up there you seem to be almost touching the heart of things, that is, the essence—the deeper essence of events. So then, it came quite simply, like this:

"Christianity DEIFIES suffering to make it the instrument of the earth's salvation."

It's hard to explain because it's the state of consciousness that is different.... Now it's a memory, but at that moment it was a vision—a very, very deep vision, very sharp, naturally exceeding all that occurred on earth, but also all the ways of expressing what occurred. The personality of Christ and so on—it was all so different! And it became, yes, I might say symbolic, but that's not it.... At the same time, it placed this religion among all the others, in a very defined place in the earth evolution—in the evolution of the earth CONSCIOUSNESS.

The experience lasted for half an hour, but everything, everything was different—different not in its appearance, different in its deeper significance.... Was the difference in my active consciousness? I don't know. I mean, did I make contact with a region of consciousness that was new to me? Possibly. But it seemed to me a wholly different vision of the earth and man's history.

During the experience I remembered what Sri Aurobindo had written: "Men love suffering, therefore Christ still hangs on the cross in Jerusalem."¹ And that was like ... (smiling) a sort of froth of thought quite on the surface, all the way up, bathed in the light from above, and like the intellectual way of expressing what I was seeing (gesture from above downward), which came from above.... From the point of view of light, it was a very interesting experience.

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And seen from above, what was the story like?

You see, Sri Aurobindo says, "Man loves suffering, therefore Christ still hangs on the cross in Jerusalem," then I said, Christianity (I mean the universal, or anyway terrestrial, origin of what expressed itself on earth as the Christian religion), the action of this religion on earth has been to "deify suffering" because it was NECESSARY for men to understand—not only to understand but to feel and adhere to the raison d'être (the universal raison d'être) of suffering on earth as a means of evolution. Basically, we could say that they sanctified suffering so it may be recognized as a means indispensable to the evolution of the earth.

So now, that action has been exploited to the full and more, and ought to be gone beyond, and that's why it must be left behind in order to find something else.

You also said once, "It is not a crucified but a glorified body that will save the world."²

Yes. Then a Christian sent me a picture of Christ on the cross, and just above, the risen Christ in his ascent heavenward—that's how they take it!

It all happens on the heights.

Yes, heavenward.

(long silence)

Have you sometimes had that kind of very global vision in time and space, in which each thing has its place and everything is coordinated by a total consciousness?... (It must be new only to me.) It is a knowledge-vision. My consciousness, the consciousness there (gesture above and around) is constantly a consciousness of action. Since the beginning of those creative bursts of Love, it has been a consciousness of action, always action—action, action, perpetual action. In fact, constant creation. But this morning, it wasn't action: it was (laughing) the "observation," I could say, the observation of that action as a sort of vision, as you would look at a picture, you know. Instead of being on the highest intellectual plane, that of absolute comprehension and that puts each thing in its place, it was ... (how can I explain it?). It's a knowledge through subjective vision. Not the

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vision of something foreign to you: it's the same state of consciousness as that of the doer, but instead of only doing, it sees at the same time. That was this morning's experience. It was rather new in the sense that I only had it now and then, like that, but never with that totality, that clarity and that sort of absoluteness. It is the sensation of a self-evident, absolute, indisputable knowledge—it's not "trying to express something": it's SEEING. Seeing, really seeing, but seeing ... not one thing after another: seeing everything at once, a totality in space and in time. And seeing every detail with total precision, which makes it possible to write a thing like this (the note on Christianity).

To be clear, I should tell the whole thing. Yesterday I had an opportunity to speak to someone about this constant presence of Sri Aurobindo, here, who sees, says, does, all the time. Then, after I had spoken, I wondered, "How is it that this brain ..." Because, I think I told you, when Sri Aurobindo left his body, several times, several days in a row, I stood near his bed for one or two hours, and I felt—MATERIALLY felt—what came out of his body enter mine. To such a point that I remember having said, "Well, if anyone denies afterlife, I have proof it exists." So I thought, "Why does this brain (Mother's) go on working according to its usual routine now that the consciousness of the Presence is constant?" Then this morning I had this experience, and while having the experience, I felt, "This is how Sri Aurobindo used to see!" (Laughing) That must be it!... And for some time I have noticed that as soon as, for this body or for other bodies, for events, for ... as soon as something is formulated (it's neither a desire nor an aspiration, but something like the living perception of a possibility that SHOULD be realized—it comes sometimes), it gets done! It gets done automatically and immediately. So this morning, for, oh, half an hour, the impression was so charming, so pleasant: "Ah, there we are! THIS IS HOW we should see things!"

Afterwards I had to be busy with other things, but it's there. And the question was, "Why? Why isn't there in this brain the capacity to perceive and transcribe things ... as he had it?"

And so the conclusion. I've always heard it said (I don't know if it's true) that men think in a certain way and women in another. On an external level, the difference is not visible, but the attitude—the mental attitude—is perhaps different. The mental attitude on the Prakriti side is always action, always action; the mental attitude on the Purusha³ side is conception: conception, overall vision, and

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also observation, as though it observed what the Prakriti had done and saw how it was done. Now I understand that. That's how it is. Naturally, no man (here on earth) is exclusively masculine and no woman is exclusively feminine, because it has all been mixed together again and again. Similarly, I don't think any one race is absolutely pure: all that is over, it's been mingled together (it is another way to re-create Oneness). But there have been TENDENCIES; It's like that note about Israelites and Muslims, it's just a manner of speaking; if I were told, "This is what you said," I would reply, "Yes, I said that, but I can also say something else and many other things!" It's a way of selecting certain things and bringing them to the fore with an action in view (it's always with an action in view). But for the moment, everything is like that, everywhere mixed and mingled together with a view to general unification—no one nationality is pure and separate from the others, that no longer exists. But to a certain vision, each thing has its essential role, its raison d'être, its place in universal history. It's like that very strong impression that the Chinese are lunar, that when the moon grew cold, some beings managed to come to the earth, and those beings are at the origin of the Chinese nation; but now there only remains a trace—a trace which is the memory of that distinctiveness. And it's everywhere the same thing: if you look at the individuals of every nation, you find in every nation that everything is there, but with the memory ... the memory of a specificness which has been its raison d'être in the great terrestrial unfolding.

(Mother goes into contemplation)

He was here, so present, so concrete—Sri Aurobindo. Did you feel him?

I stopped because of the time.

When he comes like that, you are inside—not outside, but inside. He is like that, enfolding. You are inside.

A part of your atmosphere (gesture above the disciple's head) is absolutely, absolutely one, like that, without any difference.

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August 2, 1967

(Regarding a Tantric apprentice, disciple of X.)

Do you see W?

Yes, I saw him yesterday.

He wrote to me today: he is in full revolt. What did he tell you yesterday?

Oh!...

He was not too good.

No, not at all.

In full revolt. So at night, his heart pains, his chest pains, his head pains—pains all over. And today he writes to tell me, "Is this what you want till doomsday?" I wrote back, "What I want is just the opposite!"

I saw him yesterday and spoke to him for half an hour, but he was like... you know, like iron bars; he had decided in advance that he wouldn't understand anything of what I would tell him. I tried to enter deep down, but ... He told me (it's an old formation on him) that whatever he wants to do he does for a while, then he meets with disaster and the thing is stopped. And he says that now he is making his spiritual effort, and he has met with disaster (I don't know which one). Naturally, I told him it wasn't like that at all! That it was on the contrary the sign he had reached the point when the door could open and he could transform himself. But he refused to understand. You know, when people are obdurate like that, there's no way you can get through.

So I thought you could perhaps talk to him.

I saw him yesterday and felt it did him good, or at any rate that he listened to me....

I also felt (that's why I mention it) that he would listen to you.

Yes, I am trying.

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Then and good.... You know, when you dress iron bars like that and you say, "It's impossible, impossible, impossible"...

The difficult problem for him now is, at bottom, all this Tantric japa he does.

But why does he go on?

Well, that's just the problem, he can't find the strength to break off.

Ah, that's it: he goes on....

Yesterday I tried to tell him that this kind of discipline is very powerful and good for some, but that in fact, it's like weaving a force around yourself more and more, in which you shut yourself in.

That's right. Yes, exactly!

But he must find the courage to break off. That's his problem.

He hasn't once told me, "I want to stop."

But that's because he doesn't dare. And you don't tell him to either, so ... (But of course, it's difficult for you to tell him.)

Yesterday I explained to him the effect that this japa had on him, I explained in detail, but I don't think he understood anything. And I told him to change; I even gave him the Mantra (because if you do that it is the supreme liberation). Instead of leaving him without anything at all, I wanted him in fact, to do that. But yesterday when I asked him, "Are you going on with your japa?" he said, "Oh, just a little."

Actually, there are, inside oneself naturally (and consequently around oneself), forces that oppose one's realization, and the system of those [Tantric] mantras is to look for the support of those Overmind beings against those forces, which are much more powerful than they (the gods)—the proof is that despite all their goodwill, they (the Overmind gods) have never been able to make the earth a harmonious place. We can't help noting the fact. So I told him it was a direct fight, all those mantras are a direct fight against the difficulty, whereas ... (and that's what gave him the terrible headache he complains about: it's dangerous, of course, it can unsettle the

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whole functioning). I told him to stop and use that (Mother's Mantra). I explained it all to him yesterday. I told him he shouldn't wage a direct fight: one must try to find the support in the force one has inside oneself, which is everywhere and can overcome the difficulty: "Instead of fighting, live in the other consciousness." But I saw he was closed—locked in—with a hard look. He didn't want to understand. So ...

For half an hour he kept me here. It was half past twelve!

So if you explain that to him, I think it will do him good.

Yesterday evening, it got through to him, I touched something.

Certainly!

But...

So the result: he told me this morning, "I couldn't sleep the whole night, my heart pains, a pain somewhere else" (in three or four places), "I can't eat, impossible"—well, a most tragic picture, and asking me, "Do you want me to be like this till doomsday?"

His problem is to break off from that Tantric business.

No, there are two problems. There is that one on the level of action, and then there is a tre-men-dous pride in the whole family; a terrible pride, it's a formation.... That's what was in him yesterday, as if coagulated. So I told him, "Have a little more humility, a little more modesty."

One doesn't want to abdicate, you understand.

It's the sense of being nothing, nothing, absolutely nothing when you are in front of ... call "that" what you will, it doesn't matter (one may start from the idea of consciousness and go up to the Supreme Lord, it doesn't matter). But it's the concrete feeling that as long as you want to remain shut in your little person, you are nothing, while if you abdicate that little person, you become everything. That's what they don't understand. Pride is simply ... You have a contact with inner eternity, inner omnipotence, but you are shut in your little ego, so the ego imagines itself to be That, and then it asserts itself—sits down and refuses to budge: a colossal I. It's precisely the supreme Truth (laughing) in its deformation.

I tried to make him understand that yesterday, but not like that, I put it very nicely!

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One certainly sees that: with those who are the very opposite, who grovel on the ground, there is no stuff, you can't do anything with them; so you have to try and give them a little self-confidence. But that's nothing. While with those others you can do something, but ... oh, they become furious with you!

The contact with the great Asuras, the first Asuras, is like that: the full consciousness of their formidable power, their marvellous capacities—they forget one thing, it's that they deserve no credit for it, it's not their exclusive property! So they cut the connection and become instruments of disorder and confusion.

This one, the Lord of Falsehood....

To the human consciousness, those things are terrible, but seen from up above, they make you smile. I remember, when I met him during the war (I had ruined his work with Hitler, then I met him), I told him, "You know quite well that your time is over." He said, "I know it, but until I disappear I will wreak as much havoc as I can."

Childishness.

Soon afterwards

I told you I was in constant touch with the teachers. A "conference" is going on, and here (Mother holds out a paper to Satprem), there is an interesting point:

"Your difficulty comes from the fact that you have still the old belief that in life, there are some things high and some things low. It is not exact. It is not the things or the activities that are high or low, it is the consciousness of the doer which is true or false....

That is the interesting point.

"If you unite your consciousness with the Supreme Consciousness and manifest It, all you think, feel or do becomes luminous and true. It is not the subject of the teaching which is to be changed, it is the consciousness with which you teach that must be enlightened."

(July 31, 1967)

Then, Y. asked me questions on De Gaulle (Mother gives another paper):

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"So long as one is for some and against others, one is necessarily far from the Truth.
"All present politics is based on falsehood, and no nation can entirely escape this falsehood.
"De Gaulle has an embryo of inner life, he knows that there is a force higher than the physical and mental forces—and that is why he is more receptive than many others.
"But he has ideas, principles, preferences and so on, and as such, he can make gross errors as any other human being.
"It is through this whole jumble and chaos that the Truth-Consciousness is at work everywhere, on all the points of the earth at once, in all nations, all individualities, without preferences or distinctions, wherever there is a spark of consciousness capable of receiving and manifesting It."

(July 29, 1967)

(Mother reads Satprem a quotation from Sri Aurobindo:)

"To be perpetually reborn is the condition of material immortality."

Sri Aurobindo

That's excellent.

A little later, following a meditation:

That's how it is. Day after day, almost hour after hour, as the Power comes back ... You remember, I once said it had gone completely,¹ and that was true, it had gone completely in order to leave the body absolutely to itself, for its conversion, we could say; but once there had been in this body consciousness the same aspiration and the same ardour of consciousness (with a far greater steadiness than in any other part of the being; there are no fluctuations as there are

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in the vital and mind, it's very steady), once that was established (through kinds of pulsations, not distant from one another, first on one detail, then spreading out and becoming generalized), since then the Power has been ... I can say it has been coming back. But at each stage of that return, all the old difficulties appear to be waking up again,² they seem to spring up again (they had completely fallen asleep, you understand), and each time, this body consciousness feels a sort of surprise, at once astonished and distressed that the presence of the divine Power, the divine Consciousness, the Truth-Consciousness, should give rise to all those difficulties, which are essentially difficulties of ignorance and inertia—the incapacity to receive. And it comes back as memories, like that (gesture from below), like a snake rearing its head. And every time, everything in the physical consciousness has the same call, "Why? How can these things be when You are there!" That's the astonishing thing: "Since You are there, how can these things be?"

Till now, in the majority of cases, this has signalled a conversion, a transformation, an illumination (depending on the case), but this case we were just talking about (the Tantric apprentice) came precisely as a result of that return of the Power (I knew it; he told me yesterday, but I knew it when he had his revolt). And all that came was just all the old revolts, all the old movements, which were previously so strong, so widespread, so ESTABLISHED, and had been as though halted in their expression by the withdrawal of the Power. So everyone was slumbering in his condition. Then, as soon as the Force started coming back and working again, it all woke up.

But it's not the full Presence yet, not the complete Presence of the being, which, through an incontrovertible omnipotence, changes things. And then, the body, with something so very moving in the simplicity of its prayer and its childlike astonishment, asks, "Since You are there, how can that be?..." And all that is ready to be transformed is transformed. But it isn't yet ... (how can I explain?) the compelling thing (gesture of irresistible descent), the absolute authority that nothing can resist—it's not that, not yet, far from it.

There's no knowing how much more time it will take.

All that is on the point of changing changes.

Otherwise, the slow underground labour, invisible, almost imperceptible, continues.

(silence)

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The interesting point is that this body spontaneously, immediately and effortlessly—spontaneously—tries to find in itself, in the body's cells (it's a whole WORLD! A whole world), the cells try to find in themselves, "Oh, where is my incapacity? Where is my helplessness? Where is ... even my bad will or my stupidity or incapacity to understand and adhere?" Like that. And always the same answer, "Give everything, give everything, give everything.... I don't understand, I cannot understand, I don't know, I cannot know—I cannot do anything, I am incapable of doing by myself: everything is for You, do it."

They try and try, everything tries to give itself perfectly, per-fect-ly, that is, without exception—everything, everything.

It's a sort of ... not anxiety, but above all a vigilance, as if they were on the alert: "May we do nothing but what You want, think nothing but what You want, feel nothing but what You want, say nothing but what You want...." Constantly, uninterruptedly, night and day, whether in the middle of activity or in the middle of rest, "To be what You want, to feel what You want, to do what You want, to exist ... without distinction."

The slightest pain, any discomfort, the slightest clumsy gesture, the slightest thing, and immediately, "Ah! (with a start) This isn't You."

(Mother goes into a contemplation)

The subtle physical seems to be more and more transformed. There is still a mystery between the two. A mystery. They are coexistent (the physical and the subtle physical bodies), and yet ... (gesture of a lack of connection), the subtle physical doesn't appear to have an influence on this (the body).

Something ... Something to be found ... something.

August 5, 1967

(Mother gives Satprem a quotation from Sri Aurobindo.)

"I have never known any will of mine for one major event in the conduct of the world affairs to fail in the

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end, although it may take a long time for the world-forces to fulfil it."

Sri Aurobindo
(October 1932)

It's very interesting! I didn't know Sri Aurobindo had said that so openly.... I knew the fact, I had noted it, but I didn't know he had said it so openly.

Interesting.

Everything is certain.

(Mother nods her head)

August 12, 1967

They've asked me for a message.... On the 19th, the prince of Kashmir, K.S., is holding a big meeting in Delhi of all the members of the parliament and the government to tell them that there is only one policy worth following, that of Sri Aurobindo. And he wants a message from me. Here it is:

"O India, land of Light and spiritual knowledge, wake up to your true mission in the world. Show the way to union and harmony."

I deliberately didn't use the word peace; I said harmony. I don't want to say peace, because for them, peace means to utter platitudes to other nations so as not to fight (!). So I don't want to use that word.

(silence)

Things are very bad. But in reality ... in reality it's just as well, because it awakens them to the necessity of doing something. There's no security anywhere anymore, people who left from Calcutta to come here for the 15th have been stopped on the way, their train had to be diverted because there were, I don't know, bandits somewhere.

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No, they weren't bandits at all! That's what's more serious: it's not bandits, it's students who stopped the trains! And to cap it all, the Chief Minister of Bengal has declared their "grievances" to be "legitimate."

They may be legitimate, but not their action.

And he said their action should be regarded "sympathetically." I read that in this morning's papers, it's astounding!

(Mother laughs) Charming!

They're not bandits at all!

In any case, those who were expected here are forty-eight hours late.... No, there's no longer any security: someone we know was sitting at his window in Calcutta—sitting at his table and writing—and from the street they threw a bowlful of acid at him!... Why? Nobody knows.

They've lost all their values. Yesterday I met the Vice-chancellor of Bangalore University¹; can you guess what they teach in psychology at the university? They teach Freud and Jung! European psychoanalysis! In this country where there is THE knowledge, where there is everything, they go after ...

They're mad. No, the English have thoroughly spoiled them. Those two hundred years of British rule spoiled them completely. Naturally, another effect is that some people have awakened, but they don't know anything; they know nothing either of administration or of government or anything—they've lost everything, and whatever they know is what they were taught by England, which means an absolutely corrupt affair. So they don't know anything, they don't even know how to take a decision.

But still, they are beginning to think that they should ask for help from those who know.... So that opens the door.

We'll see.

If things had gone quite well ... Now the country is ruined, people are completely ruined, there are only a few bandits (that I know) who, on the contrary, are puffed up, but all the others are ruined because ... because the government doesn't know how to do things,

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it governs with ideas, and what ideas! Ideas picked up in the West again, which they don't understand and which are already bad enough for the West, but here they become pestilential.

But now they're beginning to think that perhaps that's not the way! (Mother laughs) And that perhaps they should try another way.... In a month I have already seen four ministers. One is from here, the Chief Minister; it seems I saw him when he was a child (I don't remember, but he remembers that I had caressed him), and when he came the other day he told me (I gave him a flower and a "blessings packet"), he said, "There, I will wear it on me, and with it I will do your work in the government." And quite resolute. A young man, about forty, I think, and rather strong.²

From Madras?

No, no, from here, Pondicherry.

But I saw others, from the central government. And they don't come out of curiosity or casually, they come because they really feel the need for something.

So perhaps we'll be able to do something.... We'll see.

(Mother comes across the note she wrote on Christianity and commented on July 29)

"Christianity deifies suffering to make it the instrument of the earth's salvation."

You know, it came to me as a discovery.... The whole religion, instead of being seen like this (gesture from below), was seen like that (gesture from above).... Here is what I mean: the ordinary idea of Christianity is that the son (to use their language), the "son of God" came to give his message (a message of love, unity, fraternity and charity) to the earth; and the earth, that is, those who govern, who weren't ready, sacrificed him, and his "Father," the supreme Lord, let him be sacrificed in order that his sacrifice would have the power to save the world. That is how they see Christianity, in it's most comprehensive idea—the vast majority of Christians don't understand anything whatsoever, but I mean that among them there

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may be (perhaps, it's possible), among the cardinals for instance who have studied occultism and the deeper symbols of things, some who understand a little better ... anyway. But according to my vision (Mother points to her note on Christianity), what happened was that in the history of the evolution of the earth, when the human race, the human species, began to question and rebel against suffering, which was a necessity to emerge more consciously from inertia (it's very clear in animals, it has become very clear already: suffering was the means to make them emerge from inertia), but man, on the other hand, went beyond that stage and began to rebel against suffering, naturally also to revolt against the Power that permits and perhaps uses (perhaps uses, to his mind) this suffering as a means of domination. So that is the place of Christianity.... There was already before it a fairly long earth history—we shouldn't forget that before Christianity, there was Hinduism, which accepted that everything, including destruction, suffering, death and all calamities, are part of the one Divine, the one God (it's the image of the Gita, the God who "swallows" the world and its creatures). There is that, here in India. There was the Buddha, who on the other hand, was horrified by suffering in all its forms, decay in all its forms, and the impermanence of all things, and in trying to find a remedy, concluded that the only true remedy is the disappearance of the creation.... Such was the terrestrial situation when Christianity arrived. So there had been a whole period before it, and a great number of people beginning to rebel against suffering and wanting to escape from it like that. Others deified it and thus bore it as an inescapable calamity. Then came the necessity to bring down on earth the concept of a deified, divine suffering, a divine suffering as the supreme means to make the whole human consciousness emerge from Unconsciousness and Ignorance and lead it towards its realization of divine beatitude, but not—not by refusing to collaborate with life, but IN life itself: accepting suffering (the crucifixion) in life itself as a means of transformation in order to lead human beings and the entire creation to its divine Origin.

That gives a place to all religions in the development from the Inconscient to the divine Consciousness.

It isn't simply a little remark noted down in passing: it's a vision. One can always present it as something conceived mentally, but it's not that; it's not that, but it was, if you like, a necessity in the development. And that PLACES things.

Islam was a return towards sensation, beauty, harmony in the form, and the legitimization of sensations and joy in beauty. From a higher viewpoint, it wasn't of a very superior quality, but from a

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vital viewpoint, it was extremely powerful, and that's what gave them so much power to spread, to appropriate, to seize, to dominate. But what they did is very beautiful—all their art is magnificent, magnificent! It was a flowering of beauty.... Then there were others—it all came one after the other. And every religion came as a stage in the development and the relationship with the Divine, to lead the consciousness towards a union which is a totality and not a removal from a whole reality so as to obtain another. The need for totality, completeness, is what caused those religions to come like that, one after another.

Seen in that light, it's very interesting.

Instead of looking at it from below, there was all of a sudden an overall vision from right above of how it was all organized with such a clear consciousness, such a clear will, each thing coming just when it was necessary so nothing would be overlooked and everything might come out, emerge from that Unconsciousness, and become increasingly conscious.... And so, in this immense history, the earth history, Christianity finds its place—its legitimate place. That has a double advantage: for those who despise it its value is restored, and as for those who believe it's the unique truth, they are made to see that it's only one element among others in the whole. There.

That's why I found it interesting—because it was the result of a vision, and that vision came because I started concerning myself with religions (started again, to tell the truth, because I was very familiar with that subject in the past). And when I was asked questions on the Israelites and the Muslims, I looked and said, "Here is their place. Here is their place and their raison d'être." Then, one day I said to myself, "Well, it is true! Seen in that way, it's obvious: Christianity is like a rehabilitation of suffering as a means of development of the consciousness."

And so Sri Aurobindo's sentence assumes its full value.... Christianity came because men were rebelling against pain and trying to escape from the world in order to escape from pain.... Then, as the years went by and with the unfolding, men took a liking to suffering! And because they love it (see how Sri Aurobindo's sentence becomes clear), "Christ still hangs on the cross in Jerusalem." It assumes its full significance.

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Soon afterwards

Couldn't we publish in the Bulletin what you've just said about Christianity?

I am not very fond of talking about religions, it's too early. People are still too full of passion when you speak to them about religion.

But here, it's said so objectively.

You understand, the trouble is that everyone thinks his religion is the exclusive truth!

We'll see next year. Next year, maybe for the month of February, we'll see.

There may be something for the month of February....

August 15, 1967

(Message for Sri Aurobindo's ninety-fifth birthday:)

"But in any case the Divine Power is working always behind and one day, perhaps when one least expects it, the obstacle breaks, the clouds vanish and there is again the light and the sunshine. The best thing in these cases is, if one can manage it, not to fret, not to despond, but to insist quietly and keep oneself open, spread to the Light and waiting in faith for it to come: that, I have found, shortens these ordeals."

Sri Aurobindo

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August 16, 1967

What did you feel at the darshan yesterday—not the "darshan," at the meditation?... Anything special?

No, Sweet Mother. It was fine, but I don't know.

Ah ... (in a disappointed tone). You were at home?

No, in Sri Aurobindo's room.

Oh....

Do you know, I sat down, when it was nearly time, maybe half a minute before, and instantly, without warning like that, like a staggering blow: such a powerful descent (I was completely immobilised) of something.... At the same time, it was as if Sri Aurobindo was telling me (because the definition came along with the "thing"—it was a vision which wasn't a vision, which was absolutely concrete), and the word was: golden peace. But so strong! And it didn't budge at all. For the entire half-hour it didn't budge. Never before... It's something new, I had never felt that before. I can't say.... It was perceived, but not like an objective vision. And other people spontaneously told me that as soon as they sat down for the meditation (gesture of a massive descent), something came with a tremendous power and immobilised everything, with a sense of peace as they had never felt before in their life.

Golden peace...

And indeed it gave a sense of the golden supramental light, but it was ... such a peace! A solid peace, you know, not the negation of disorder and activity, no: solid, a solid peace. I didn't want to stop: they sounded the gong, but I stayed on for two or three minutes. When I did stop, it withdrew. And it made such a difference for the body—the body itself—such a difference that when the experience went away I felt a great uneasiness and it took me half a minute to find my balance again.

It came and then withdrew. It came for the meditation, then withdrew. For more than half an hour: thirty-five minutes.

Golden peace.

And in the evening (at the balcony), there was a crowd (I think it was the largest crowd we've ever had, it filled all the streets; the streets were full of people as far as the eye could see), so I came out. And when I came out, there arose from that whole crowd a sort

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of ... something in between an entreaty, a prayer and a protest, for the world's condition, and particularly the country's. And it rose up in waves.... I looked at it (it was extremely insistent), then said to myself, "Today isn't my day, it's Sri Aurobindo's day," and I did like this (gesture of withdrawal) and put Sri Aurobindo in front. Then, when he came to the fore, while bringing himself to the fore, he simply said, very simply, "The Lord knows better what He is doing." (Mother laughs) I immediately started smiling (I didn't laugh, but started smiling), and there came the same peace as in the morning.

That's all.

The Lord knows better what He is doing ... with his most perfect sense of humour. And everything calmed down right away.

I felt like laughing, but I smiled.

You were at your doorway?

No, I was inside and looking through the window, because the street was full of people.... But Sweet Mother, how is it that I always perceive the same thing? There are differences of intensity, but it's ALWAYS the same thing. I am not complaining because it's admirably peaceful, powerful, tranquil, but it's always the "same thing"; I can't say that one meditation is very different from the other: whether I am with you or whether I am at the darshan, it's the same state.

But the minute (really the minute—it wasn't even a state in time, it really was the minute), the minute I made contact with what I call the Supreme, that is, the part that looks after the earth, throughout the years it has always been i-den-ti-cal-ly the same thing.

What is different is below. That is the summit. And the summit ... that's why I use the word "Supreme," because there's nothing other than "That," which is supreme Peace, supreme Light, a sort of supreme tranquil Bliss, a sense of supreme Power and a Consciousness ... an all-containing Consciousness, like that (immense gesture) ... and then it's over. It's still. Still—not "motionless," but far beyond movement, far beyond. And identical, with the sense that "it's like that forever." And it contains everything, but ... (immutable gesture, the palms of the hand drawn back).

As soon as you make contact with that, everything is fine.

Change, movement, newness is when you are on the way—on the way you keep having experiences, one after another after another; or when you are on the road to transformation, there is one thing, then another, then yet another. But when you make contact THERE,

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it's over (same immutable gesture). Every time you make contact there, it's like that. And it contains everything, but ... you are not concerned with that.¹

And naturally, it's supreme rest, supreme power, supreme knowledge, supreme consciousness ... and something more.

August 19, 1967

This morning, for two hours, I had what I believe to be really the most wonderful experience in my life from the point of view of knowledge-vision. And it was so total ... from the most essential perception of That which is beyond the creation down to the perception of the body's cells, from high to low like that. And in every plane, the vision of the creation.

It went on for two hours. I walked about, had my wash—it didn't matter in the least, on the contrary there was, added to that, the knowledge of how the body can act without disturbing the state of consciousness.

Afterwards, there was a slight flagging, because there came ... I can't say the memory (it wasn't a memory), but all the complaints: the same thing as at the balcony on the darshan day—the human attitude towards the Supreme is only to complain and demand ... complain and demand and complain ... That's all. It came back. Before, the whole vision was there like that (gesture from high to low), it was magnificent, magnificent: each and every thing, the entire human history, the entire history of intellectual and material evolution, everything, everything like that, everything in its place. It was really fine. And afterwards, there came that wave of complaints.

It was as if the body were asking, "What attitude" (that's what provided the link), "What attitude should I have? What should I do?..." Because there was the vision of life, death, of all occurences, everything was there. The full knowledge of everything. Oh, all the stories of death were very, very interesting, and how mankind has tried to understand, and how there have been all kinds of solutions (that is, partial attitudes), and all of it, all of it was part of the Whole.

Then the conclusion ... Oh, at that moment I could have said many things about all the different intellectual and even spiritual attitudes

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of mankind.... There aren't big differences. The spiritual (what's commonly called "spiritual") boils down to the whole attempt at finding the Divine again by annulling the creation—that's what has been regarded as spiritual life (that's why the word got distorted). To annul the creation in order to find the Divine again.... And then, NOW: the vision of now. We are obviously drawing nearer to the moment of possibility—that is clear. It's a question of time—of course, it can't be on the human scale, but we are on the borderline.

And as I said, the body asked ... oh, it had such a wonderful moment! A moment, a few minutes, so wonderful, when it KNEW how it ought to be. It was magnificent. Then the experience came.¹ Till then, it was inexpressible: it was lived, it was a living consciousness, but the mind had become very quiet, so it was inexpressible. Then there came back that great complaint from the world, and the experience started being expressed (Mother looks for a note). It started being expressed, because it isn't just the anonymous demand of thousands of people: it's virtually a shower of letters, questions, demands from people who believe... who believe they are part of the Work, of the Action, who believe they have given themselves, and all their questions—and such futile questions—which to them are of crucial importance, but which are so puerile, stupid, unimportant: how to start a business, the opening date, a name for a house, a message for a meeting.... And what goings-on, it's a deluge from every side. So it all was seen in the new attitude—not "new," the consciousness was fully there, there had been a whole tendency to increasingly adopt that attitude, but now it was KNOWN, fully known: what one must be, how one must be. So I came down abruptly to reply to all that.

For some time there had been lots of questions from people—I refused, quite simply refused to answer; I would reply with some jest or other: "I am not a fortune-teller," or "It's none of my concern, none of my business." Jests, and sometimes I would say, "Ah, let them leave me alone, that's childishness." And people who think they are very dedicated, for instance a man who has already given at least ten lakhs of rupees (he knows it only too well, but still he did give them!) and who wants to work to bring more—but then, his questions ... So instead of replying with a quip (that was my last experience: it's like dictated answers, but they are quips), this morning something came in English (Mother reads her note):

"We are not here to make our life easy and

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comfortable. We are here to find the Divine, to become the Divine, to manifest the Divine.
"What happens to us is the Divine's outlook, it is not our concern.
"The Divine knows better than us what is good for the progress of the world and our own."

Everyone comes and complains and complains—that so-and-so has robbed him, that his wife doesn't love him, that his brother has betrayed him, that... All the idiotic stories by the hundreds, you understand, a deluge.

(Soon afterwards, concerning a sympathizer of the Ashram, Mrs. Z, who cannot get out of her Christianity.²)

Now then, did you see this lady?

I feel there's a possibility to do something.... What's your impression?

This morning, Christianity too was there among all the other things.

(silence)

You understand, behind this whole earth evolution, there is, more or less consciously (it's an unexpressed need rather than a precise consciousness), the need to live the Divine—or to put it differently, the need to live divinely. And it is clear that what was expressed as different religions were solutions found individually ("found," and perhaps partially lived); and here [in India], there was this solution: in order to really become the Divine again, there should be no more creation. That was the Nirvanic solution. And instinctively—instinctively—mankind felt death to be the negation of the Divine. But like all negation, it had the capacity to lead and open the way. The solution of Christianity wasn't completely new, it was the adaptation of an

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ancient solution: a life in other worlds—which was expressed by that quite childish conception of paradise. But that was a conception for public use: a life in the presence of the Divine, exclusively taken up with the Divine, and so one sang and ... Touchingly simple. Anyway, they conceived of a world (not a material one) in which a divine life had been realized. In the ancient Indian traditions, there had also been a first hint of already divine worlds, as a sort of reaction to that Nirvanism—if we want to be divine, we must stop being, or if the Divine wants to be pure, he must stop manifesting!... So they were all somewhat clumsy attempts to find the means, and perhaps at the same time inner preparations, to make people capable of really making contact with the Divine. Then there was that great reaction of the cult of Matter, which has been VERY useful to knead it and make it less unconscious of itself: it has forcibly brought consciousness back into Matter. So perhaps all that has sufficiently prepared the moment of the coming of Total Manifestation (gesture of descent).

This morning, during the experience, the body felt the whole bliss of the condition, but it was very conscious of its incapacity to manifest and very conscious in such a perfect peace, like this (gesture with the palms of the hands open upward), in which there wasn't even the intensity of the need. It was simply a vision of how things were, how the condition was. And it was something like this: the conditions of the earth are such, the conditions of the substance are such that a local and momentary manifestation, as an example, is not impossible, but the transformation that would make possible the new Manifestation of the supramental being—and not just as an isolated case, but with its place and role in earth life—does not appear to be immediate. That was the impression.

And there was no anguish to know or anything of the sort, there was simply a very tranquil vision of things, absolutely devoid of almost any need: it was like this (same gesture with palms open), as peaceful as can be, smiling, tranquil, with a sense of eternity.... All that in this body, which was totally, entirely conscious of its incapacity. Naturally, the body, for its part, very clearly feels it neither knows nor is able to know or will or do: simply like this (gesture with palms open), as peacefully open, receptive, surrendered as possible. And that was the result (the vision that the Manifestation was not for the immediate future).

And it always ends in the same way: "What You will."

But with a very clear vision that a collective transformation sufficient to create a new species on earth still seems some way off ... without any estimate of the length of time, but not immediate.

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The fact is certain.

The fact is certain—it's not a possibility, but a FACT. But as for what's expressed in the earth consciousness in terms of time, that can't be estimated, it can't be calculated.

August 26, 1967

(Regarding the group "World Union")

This World Union, oh, how outmoded they are!... There are hundreds and hundreds of such groups that chatter, do nothing and change absolutely nothing whatsoever.

Yes, it has always seemed to me childishness and chatter.

Oh!... Moreover, as soon as the group was set up, they threw out the man who had started it! They did it under the pretext he was dishonest, but still he was the founder after all. He had gone to Russia, and it was in Russia that the idea of World Union came to him. So four or five of them came together to form this World Union, and fifteen days later they started quarrelling—a year later they threw out the one who had founded it! Then it was the turn of S., who, at least, has some ideas.... Anyway, he too was thrown out. Then they came to me to tell me their miseries! I told them, "Listen, you are profoundly ridiculous: you want to preach world unity, and the first thing you do is quarrel! It shows that you aren't ready." And I left it at that. Then A.B., who was very well known in Africa, recruited all kinds of people and made me see a few of them to ask me if they were able to do something—absolutely nothing, you know, nothing at all: old pillars of a house in ruins, nothing else....

(Mother listens to a reading from the notebook of a disciple who regularly asks questions.)

"Sweet Mother, it is said that the good and the true always triumph,

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but in life, one often sees the opposite happen. The wicked win and seem to have some protection against suffering."

(Mother laughs, then remains silent)

We always confuse two notions.

It is from the universal and spiritual point of view that, not exactly "good" as people understand it, but the True, the Truth, will have the final word, that is well known. In other words, the Divine will eventually be victorious. That is what has been said, what all those who have lived a spiritual life have said—and it is an absolute fact. When people transpose it, they say, "I am a good boy, I live according to what I think to be true, consequently life should be a bed of roses for me!" (Mother laughs) To begin with, self-appreciation is always dubious, and then, in the world as it now is, everything is mixed and what openly manifests to the half-blind human consciousnesses is not the Law of pure Truth—they wouldn't even understand it. To put it more precisely, what is constantly realized is the supreme vision, but its realization in this mixed material world isn't seen by the ignorant human vision as the triumph of good (of what men call "good" and "true"). But—to put it humorously—it's not the Lord's fault, it's mens' fault! That is, the Lord knows what he is doing, but men don't understand it.

In a true world, everything would perhaps be the same as now, but it would be seen differently.

Both. There would be a difference. The ignorance and obscurity present in the world are what gives divine Action a distorted appearance; and naturally, that must tend to disappear. But it is also true that there is a way of looking at things which ... you could say, which gives their appearance another meaning—the two are there, like this (intertwined gesture).

(silence)

It always comes down to this: men's judgment is false—false because their vision of things is false, incomplete—and their judgment necessarily has false results too.

The world is in perpetual change—perpetual, it doesn't remain the same for one second—and the general harmony expresses itself more and more perfectly; consequently nothing can remain as it is, and in spite of all contrary appearances, the WHOLE is always in constant

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progression: the harmony becomes increasingly harmonious, the truth becomes increasingly true in the Manifestation. But in order to see that, one must see the whole, and man only sees ... not even just the human field, but his own tiny, so tiny, microscopic field—he can't understand.

It is a double thing that complements one another (same intertwined gesture), and with a reciprocal action: as the Manifestation becomes more conscious of itself, its expression becomes more perfect, and also truer. The two movements go together.

(silence)

That's one of the things that was seen very clearly the other day, when there was that Knowledge-Consciousness: when the Manifestation has sufficiently emerged from the Inconscient so that the whole necessity of struggle created by the presence of the Inconscient becomes progressively and increasingly pointless, it will disappear quite naturally, and progress, instead of taking place in effort and struggle will begin to take place harmoniously. That's what the human consciousness envisions as a divine creation on earth—it will still be only a stage. But to the present stage, it's a sort of harmonious culmination that will change universal progress (which is constant) from a progress in struggle and suffering into a progress in joy and harmony.... But what was seen was that this sense of inadequacy, of something incomplete and imperfect, can be expected to exist for a very long time (if the notion of time remains the same—I don't know about that?). But any change implies time, doesn't it? We can't express it in terms of time as we know it, but it implies a succession.

All those so-called problems (I constantly receive questions and more questions and problems of the mind—all the problems of Ignorance) are problems of earth-worms. As soon as you emerge above, that type of problem no longer exists. There are no contradictions either. Contradictions always arise from the inadequacy of vision and the incapacity to see something from all standpoints at once.

In any case, to come back to the down-to-earth question in his notebook, I don't think any sage in any age said, "Be good and all will outwardly go well for you"—because that's nonsense. In a world of disorder and a world of falsehood, to hope for that isn't reasonable. But if you are sincere enough and total enough in your way of being, you can have the inner joy and the full satisfaction, whatever the circumstances—and nobody, nothing has the power to touch that. But that's something else. But to ask for your business to do well,

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for your wife to be faithful and your children not to fall sick and all those things, that of course is nonsense!

(A little later, about Mrs. Z, the Christian sympathizer of the Ashram who has paid Satprem several visits and was to become somewhat... cumbersome.)

...I don't know what to do. I feel she has a need in her, a sincere need, and she wants to find a way out, without being able to.

She doesn't entirely want to.

Yes!

You know, I had an experience of this sort quite a long time ago (a very long time), when I was still in France, in Paris. There was a student friend in the studio (because I studied in a painting studio for a long time), she was a very good painter, we were close friends, and I started telling her about the Cosmic Review and Théon's teaching. She belonged to a Catholic family of archbishops, even cardinals, anyway it was... And she was extremely interested and wholly convinced: she felt a liberation of the spirit and aspiration. Then, after I had Sri Aurobindo's teaching, I passed it on to her, and there she was really quite taken. But she often told me, "As long as I am awake, everything is fine, but in my sleep I'll suddenly wake up in a dreadful panic: and if the Catholic teaching is true, then I'll go to hell!" And so, a torture. And she would tell me, "When I am wide awake, I see how ridiculous it is ..."

But all those who were baptized and went for a time to confession are part of an inner, a whole psychological entity, and it's VERY DIFFICULT to break free of it; they are bound to a whole—there is ... there is an invisible Church, and all those people are in its grip. To break free of it, one must be a vital hero. A true hero, you understand. Because it's very strong. I saw that all religions have in that way kinds of congregations in the invisible; but the Christian one is the strongest of them all from a terrestrial standpoint. It's much stronger than that of the Buddhists, much stronger than that of the Chinese, much stronger than the ancient Hindu religions—it's the strongest. And naturally stronger than the more recent religions, too—the strongest. And when you are baptized, you are bound. If you don't go to

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mass and have never been to confession, with a little vital energy you can get out of it, but those who have gone to confession—especially confession—and when you take communion, when you are given Christ to eat (another frightful thing)....

Now that girl was a true artist and a great intelligence, so I had the example. When she was awake, she understood wonderfully; and she herself was furious, but she didn't have ... she didn't have the power to get free of the influence on her subconscient.

She was far more intelligent than Mrs. Z, there's no comparison. She was a great artist.

What should I do? Should I attempt something? I am like an intermediary, you understand. Or should I put it to her bluntly, but with consciousness and force, that she is a prisoner and I really cannot do anything for her?

I wouldn't like her to encroach on your life, that's clear. Because she isn't aware of it, but that may be an adverse formation (she is a completely unconscious instrument). If you were quite sturdy, you understand, with much vital force, I would say, "Never mind, we'll break their necks." But you need to be careful.

You yourself say it tires you.

Oh, yes, I am exhausted.

So you see.

Once in a while doesn't matter, but not too often.

I'll have to tell her.

Yes, you could tell her very politely ... (laughing) saying that a breath of fresh air would do her good! But she'll propose to meet you outside!¹

I'm going to try to do something ... but she isn't very ... You know, they always strike me (laughing) as being surrounded by something sticky, as if they had sticky tape around them!—You can't get in.

She asked me for an Indian name.

Oh, she has taken you as her guru!

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I don't know. She's taken me as an intermediary, yes. It's a role I don't like AT ALL!

(Mother laughs) Oh, indeed, it's bothersome.

But you understand; I am divided between concern for her and concern for myself. What should I do?

(After a long silence) Do you know how to put me or Sri Aurobindo between you and the people you see?

I don't know if I know how to do it, but I always call, I am always like this [gesture towards the consciousness above], calling above.

But that's not the way! You must do it HERE (Mother gestures in front of the disciple's chest), and you hide behind ... (laughing) as I did the other day at the balcony!

What was the interval between her two visits?

Five or six days.

We'll see, we'll try...

She even said last time that she would like to meditate with me—but I'm not a guru!

It's not a pleasant profession! (laughter)

We'll see, you will tell me.

(Mother goes into concentration)

Now, Sri Aurobindo is there, like that, from here up to there (gesture from the lower part of the chest up to the forehead). So if you are like that when people are near you ...

Just in front of you.

Did you feel all at once a sort of fullness in the atmosphere? Did you feel it? As though it became something ... "comfortable" is a very small word: a sort of fullness. Did you feel it?

Yes.

That was when he came.

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He is still there.

So if you have that, you can see anyone, it doesn't matter!

(silence)

There are also quite dark things in me.

(After a silence) One offers them up.

August 30, 1967

The last few nights, I have spent almost the whole night, several hours of it, in a place which must certainly belong to the subtle physical and where material life is being reorganized. It's immense—immense—and the crowd innumerable; but they are individualities, not a crowd, which means that I deal with each one of them. And there are also types of documents and writing tables, but there are no walls! It's a strange place. A very strange place.

I have often wondered if the memory of physical forms is what makes me see that world in that way, or IF IT IS really like that. Sometimes there is no doubt because it has its own specific character, but at other times I have a doubt and wonder if it's not in the active memory. Because at that moment I am very conscious, everything is extremely natural, you understand; and it's permanent: I find the same things in the same places again, sometimes with slight differences, but differences made necessary by action. That is to say, it's a coherent world, not wild imaginings. But to what extent are those forms the reflection of material forms? To what extent ARE they really like that, or do we SEE them that way? I am not very sure yet. I had the same problem in the past when I used to go into the Overmind and see the Gods: I always had a kind of hesitation as to whether they really are like that, or whether we perceive them like that because of our physical habits.... There, after a time I reached a conclusion, but here, physically? ...

Strangely, there are no doors, no windows, no ceiling or floor, all that is self-existent and does not appear to be subject to the law of gravity, that is, there isn't the earth's magnetic attraction, yet what you write with (laughing) looks like a fountain pen! What you write

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on looks like paper; the documents are placed in what look like filing cabinets.... You do feel that the substance isn't the same, but the appearance is very close. And I am still wondering about that appearance: is it because of our ordinary cerebral function that we put the appearance upon things, or is it really like that?

I meet almost everyone there. I told you that you are there quite regularly, and we work. As for you, you don't remember. There are others who remember, but their memory is ... (Mother twists her finger slightly) just slightly off, that is, not identically what I saw. And when they tell me, my impression is, yes, it's because of the transcription in their brain.... The objective reality of the material world stems from the fact that if you see the same object ten times over, ten times it looks like itself, with differences that are logical, or that may be, for instance, differences of wear and tear—but there too it's like that! If you study carefully, even in the physical world no two people see things in exactly the same way. There, it may be more pronounced, but it seems to be a similar phenomenon....

The explanation becomes very simple and very easy when you enter the consciousness in which it's the material reality that becomes an illusion—it's illusory, inexact: the inner reality is truer. Then, in that case, it's simple. Maybe it's only our mind that is astonished?

Take writing, for instance: I haven't noticed in detail, but when you write over there, you seem to write much more easily.... I don't know how to explain it ... it takes much less time. And things are noted down on paper, but is it paper? It looks like paper, but things are noted down much more directly.... It's perhaps the similarity, like when, for example, you use a fountain pen or a pencil: it's not exactly a fountain pen or a pencil, it's something that looks like it and is ... (what should I say?) the prototype or principle of that object. But what I mean is that if we were still at the time of the quill or the twig that you dip into ink, I would probably see it like that!... It's the ESSENCE or principle of the thing, which in the memory, is translated as a similarity.

But it's an action. I am aware of the time only when I return, because I have made it a habit to look at the time when I come back to the material consciousness (there is a watch beside my bed and I look at it), and that's how I can say, "It lasted an hour" or "It lasted two hours." But there, you don't have the sense of time at all, it's not the same sense at all—what matters is the CONTENT of the action, and during those hours, many, many things are done, so many. I meet you very regularly, but many others too, and I am at many places at the same time! And when someone tells me, "Oh, I saw you last night,

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you did this and that," then somewhere up above I say, "Oh, it's true indeed." There's a tiny (same gesture of twist), tiny little difference, but the essence of the thing is the same.

And I have noticed that with those things that are very close to the physical, if you wake up abruptly, and especially if you move upon waking, or if you stir or turn over, they go away. It's only if later I have a very quiet moment and go within myself that I can slowly make contact again with that state. Therefore I am not surprised that most people don't remember. Experiences in the vital, in the mind, are much more easily remembered, but that, that which is very close to the physical ...

And its character is such that if you kept the consciousness of it when you woke up, you'd look a little mad. I had that experience two days ago, and it taught me a lot—I looked, studied and studied until I had understood. It was during the afternoon rest (I don't sleep at all in the afternoon, but just enter the inner consciousness), and I had decided beforehand that I would "wake up," that is, get up, at such and such a time. When the time came, I was still very much in my action and it went on, the state of consciousness went on with open eyes; and in that state of consciousness there was ... (I can't say "I" because it's not the same "I," you understand; at such times I am many people), but the "I" of that moment was in the habit (not here materially but "up there") of wearing a gold watch (gesture to the wrist) and had forgotten to put that watch on; and looked and noticed it: "Ah, I forgot to put my watch on, what's happened to it? Why did I forget?" Like that. So then, when I woke up (I don't wear any watch here, as you know), when I came back, the two consciousnesses were simultaneous, and I said aloud, "Where is my watch? I forgot to put my watch on." And it's only when I had said that (laughing) that I realized! So it left me thinking, I studied carefully, looked carefully, and clearly saw that at that moment the two consciousnesses were absolutely (Mother closely superposes her two hands), but absolutely simultaneous.

It's very interesting. Oh, all kinds of problems have been solved with that experience. For instance, the problem of many people who are called mad, and who are simply in that subtle consciousness (same superposed gesture): at certain times it prevails, which makes them say things that are meaningless here but have a very clear meaning over there, and so the consciousness is like this (superposed gesture, almost merged). That explains many cases of so-called madness. Certain cases of apparent insincerity are also like that, because the consciousness sees clearly in that region, and that region is so

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close that you can give things the same names (they seem to have the same shapes or very similar ones), but it's not what is conventionally called here "tangible reality": materially, outwardly, things aren't exactly like that. And so, there are cases of so-called insincerity that are simply too close a mingling of the two consciousnesses—too close for an active discernment.

Oh, a whole region has been clarified, and not only clarified but with the key to the cure or the transformation. From the psychological, internal point of view, it has explained a great deal of things—a great deal. It brings down considerably the number of cases of real mental derangement and cases of real lies, that is, the cases when one deliberately and consciously says the contrary of what is—that must not be as frequent as we think. Many people say incorrect things like that (floating gesture), but they have perceptions in another world than the purely material world, with too close a mingling and without sufficient discernment to be aware of the mingling.... Sri Aurobindo used to say that real bad will, real hostility and real falsehood are fairly rare cases ("real" in the sense of absolute in themselves, and conscious, deliberate—deliberate, absolute, conscious); that's rare. And that, he said, is what is described as hostile beings. But all the rest is a sort of illusion of the consciousness, consciousnesses that interfere with one another (Mother intertwines the fingers of her two hands in a to and fro movement), but without a precise discernment between the different consciousnesses, which are like this (same gesture), intermingled, each going in and out of the other.

(silence)

So the result has been to see the immensity of the problem to be solved, of the path to be followed, and of the transformation to be worked out.... When you look at it from the purely psychological standpoint, it's relatively easy and swift, but when you come down to this (Mother touches her body), to the outer form and so-called matter, oh, it's a whole world! Each lesson ... it's as if you were given lessons, and it's so interesting! Lessons with all the consequences and explanations. You spend one day or two days like that over a tiny little discovery. And you see that after that, after that day or those hours of work, there is a change in the body consciousness: the light is there, it's changed—changed, the reactions are not the same. But ... (Mother gestures to express a world of toil).

And the Presence—the Presence becomes more and more intimate, more and more concrete, and at such times ... at times (Mother makes a gesture like a swelling) it's so concrete as to be as if absolute.

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Then (gesture of being covered again) another state of consciousness comes and everything has to begin all over again.

Interesting.

And it's so clearly to teach you ... High-sounding words, great attitudes, remarkable experiences are all very fine up above, but here ... nothing spectacular—everything is very modest, very quiet, very unassuming. Very modest. And that's the condition for progress, the condition for the transformation.

There, mon petit.

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September 3, 1967

(Regarding the Auroville beach, where Satprem often goes in the evening for a stroll. The beach is some four miles from Pondicherry.)

I find the atmosphere is different.

Over there?... It's wonderful.

Yes, but there is a very different atmosphere, I don't know if it's in my consciousness.

Something is missing?... It (Mother's atmosphere) doesn't reach up to there?

I don't know, I don't feel "enveloped" as I do here.

When Sri Aurobindo was here and I used to go out, I would feel his atmosphere as far as the lake.¹ Then, as soon as I went beyond that, it would thin out and then vanish.

But I thought that there ...

I don't know, that's my impression; it may be very subjective, but I don't have the same sensation of comfort, if you like.

Because now there is such a tremendous accumulation here, you know! I am always amazed that nothing happens to anyone. So naturally, people who are receptive and sensitive must feel a great difference.... It has really become almost tangible, you know, like that (gesture of a clenched fist). I myself feel the difference.

It may be that.

(Concerning once more that same Christian lady who is trying to get closer to the Ashram.)

Have you seen her?

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Oh, yes.... There have been new developments. The last time I saw her, I clearly perceived she was enveloped in something ... something that looked very receptive but was in fact completely shut in in its own structure.

That's right.

And the next day she wrote me a letter. And when I read that letter I felt I had put my finger on the Falsehood, the Asura. The REAL Falsehood, you know, that is, the one that has caught hold of the light and turned it into a falsehood.

Yes, exactly.

Really I said, "This is the Falsehood." And I had a very strange reaction: I suddenly felt like taking that letter, a knife, and sticking the knife into the letter and burning it.

Oh, that's interesting!

I didn't do it because I thought I might do her harm.

I too had that sense of Falsehood.²

And the amusing thing is that I received her letter, read it, then Sujata came into my room, stayed for five minutes and I saw her go out abruptly, just like that. And half an hour later she told me, "But what's the matter in your room? I suddenly felt exhausted as if I had worked for twelve hours."

You see.

Then what happened next?

I wrote her a letter in which I said this: "... You have to see for

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yourself, feel for yourself. If you are satisfied with the religious experience that Christianity represents, I do not see why I should disabuse you. Each one follows the path he feels is good for him. If you came and told me, 'I am seeking something else,' it would be a different matter and I might be able to do something to help you. But until then, I really cannot do anything for you, and words are wasted. It is for you to feel and see."

That's very good, excellent, really. That's what she had to hear.... They're all the same, they want to "profit" from others, you know. And that's really falsehood.

This letter is very good.

(silence)

Those attitudes always end up with a crisis.

We had a Frenchwoman here, someone from Dordogne and who changed her name when she came here: we called her Nivedita. She was extremely enthusiastic, very devoted, but at the same time she had remained very Christian: she tried to keep them both going together. Here, naturally, that created inner difficulties for her, and one day, without really knowing why or how, she went to confession—and everything collapsed. She was in despair, collapsed. I told her, "It's better for you to go." And she went. She went back to France. As soon as she was there, she wrote other desperate letters, and then she died.

So the nearer they draw, the more difficult the problem becomes. It's better to ... This lady has external work to do. I haven't encouraged her too much to become intimate here, because one day she'll be up against the big problem—you understand, symbolically it's limited to one person, but it's the larger problem of Religion, as a dogma and absolute law, versus freedom, and ... not many can hold out.

September 6, 1967

... I have four full baskets like that, more than a hundred letters to read! So in the morning (Mother shows a stack of letters on her table) it's like that, and in the afternoon it will be the same thing.

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Then A. comes in the evening at seven with more letters.... That is, twenty-five to thirty letters a day. Out of that (laughing), if I work hard, I can reply to four or five! So you understand, the remainder piles up: four baskets!

Soon afterwards

I have made discoveries these last few days.... I have discovered that in past lives (I don't know which ones), my psychic was several times in a tortured body. And it comes back for (how should I put it?) a collective action in the world, on the earth, so that the possibility of the thing may disappear. It's a rather interesting work.

But I noticed it because I said to myself, "But why is my attention constantly turned to that?" Then I looked carefully and saw that the psychic had been in a tortured body several times, long ago at the time of the Inquisition, but also in political cases (much more recently, probably). Real tortures, you know, those inventions in which men are worse than monsters—no animal is more monstrous than human consciousness like that.... And it came back with the "law," the principle of the thing, of the distortion of consciousness, and once I had understood, I looked at myself (I was wondering, "Why? Why is my attention turned to that?"), I then looked and I saw. And I started doing the needful so that it may no longer exist in the creation—some things will not exist any longer.

But nothing in the creation that belongs to the mineral world, the plant world, or the animal world, need disappear. There were those monstrous animals: they disappeared materially, but not ... not the principle of the creation. It's since man came with the mind—when the mind was twisted, deformed by the adverse forces. That is really ugly.

How can that be dissolved? Torture, for instance, that sort of thing? How can it be dissolved from the earth consciousness so it no longer happens again? How can it be done?

Oh, for all really monstrous things, there is only one force—only one force that can dissolve them. I knew it in principle, but now I know it in practice: it is the force of Love. Love is truly all-victorious—but true Love, not what men call "love," not that: true, divine Love.

You see one drop of "That" in its perfection, and all shadows

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disappear—all disharmony disappears. It can only be in its perfection, in its essential purity.

It truly is all-powerfulness.

And without ... without the sense of victory, that's what is so, so wonderful! It's the All-Victorious which doesn't at all have the sense of being victorious—not at all, at all, at all.

(silence)

This morning for more than an hour, there were veritable scenes (of torture) in their entirety, with all the details, and then ... that wonderful Thing.

Even while the torture is taking place, in that Consciousness it disappears. And it disappears not only for the one who's subjected to it, but for the one who's doing it. And the Thing in itself. It was interesting.

There were all the details of the scene, with such precision! The words uttered, the gestures ... To such an extent that if it had been written simply it would have made an extraordinary novel! That's what surprised me, because I am not a writer, and it doesn't generally interest me, so why did it come back like that, presented so completely?... Until ... until the fulfilment—the end was a marvel: That.

(Then Mother turns to the first Playground Talk¹ intended for the next Bulletin. In that Talk of April 29, 1953, Mother, coincidentally, was speaking about ... religions. She said this, in particular: "... Otherwise, there would be no religions; there would be masters and disciples, people who have a higher teaching and an exceptional experience. That would be a very good thing. But as soon as the master is gone, what happens is that the knowledge he gave is changed into a religion. Rigid dogmas are established, religious rules come into being, and one cannot but bow down before the Tables of the Law. Yet at the beginning it was not like that. You are told, 'This is true, this is false, the Master has said ...' Some time later, the master becomes a god, and you are told, 'God has said this.'")

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Should I let this pass?... It will cause an uproar! (It's good anyway.)

Was it like that or did you rearrange it?

No, no! Sometimes I rearrange the grammar, but I haven't altered it really, it's as it was.

I am asking you because when I had those gatherings (at the Playground), on some days I would feel the full Force like this (gesture of descent), and everything I said came directly. At other times, it was the memory that spoke, and then it would be so flat! But when you read it back to me, I perceive those that were direct and those that were simply a machine playing(!) And this one, this particular talk, was very good.

With the last ones especially, in the last year, to me it was very clear, perfectly clear: on certain days That spoke (gesture from above), and I felt only my mouth move and heard the sound of my voice. At other times it was the whole storehouse of memories, and what was expressed was worthless.

For a long time, these Talks that we published in the "Bulletin," I often used to arrange them because the language seemed to me too spoken or disjointed. But now that I am preparing the complete edition, I put things back almost word for word as you said them, except when it really jars too much, when it's too ungrammatical! Otherwise, I leave it, because I find that's how it keeps it's force.

(Mother goes into contemplation)

A head as big as this ... He was smiling, and showing us both something that was the symbolic image of these Talks. It was very interesting! His head was big like this (about fifty centimetres), wholly luminous with that supramental light which is ... it's golden, but with red in it—not red: pink, but ... it's inexpressible. It's almost like a flame, but not dazzling; and it gives the sense of a force—a really all-powerful force. He was there like this (gesture between Mother and Satprem), between the two of us, with his hand outstretched (it was all the same colour), and in his hand was a cube. And that cube was all those Talks. So he showed the cube, which was of a transparent light ... (how can I put it?) a steady transparent light—not still, but steady. And there were kinds of veins in it: blue veins, silvery veins ... It was a cube, you see, a perfect cube, but it was all moving about: blue, silvery, red veins, and sometimes too, a small dark line. And

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he was showing it as if to say, "Here is how it is." The whole thing was a cube of colourless, transparent light—purely transparent and purely luminous; and there were kinds of currents passing through it: sometimes in one corner (but it was shifting about, not still), and it was now dark blue (not dark, but blue—really blue), now silvery, now white, and in places, from time to time, here or there (gesture to various points), there was in a corner or at an edge (laughing), a small black line!

He held it out in his hand and laughed!

It was very good! (Mother laughs) The exact representation of these Talks.

But he meant (it certainly looked like that), he meant that the whole thing was the cube—a well-organized cube, with a transparent light, very pure, very luminous, like that, and then (laughing) it was all moving about inside it!

I saw him in profile (he was just between us), I saw him in profile, and his hand, which I saw, was just in between us, like that, and he showed that so we would both see it—and he smiled and smiled.... I think he wanted to laugh!

September 9, 1967

(The "unbearable pressure")

As soon as you want to do something, everything contrary rises up in a mass ... to a degree of stupidity beyond all measure. You want to create Harmony: everyone quarrels! Intelligent people seem to become foolish, they do foolish things—since morning I have been spending my time writing to stop people from doing foolish things Strange. They are intelligent, responsible people, people who have worked for a long time—but ... nonsense.

Oh, as soon as there is a little power—the power of light, power of truth, power of love (the aspect of power in things)—as soon as that manifests (gesture of uprising), it creates a terrible confusion: everyone feels full of energy, and with that energy does foolish things! ... Then, if you withdraw the Power ... (gesture of flattening) flat out—no one does anything anymore!

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Anyway ...

September 13, 1967

(Still regarding Mrs. Z, the Catholic lady who hovers around the Ashram.)

I have a nasty little story to tell you.... The other day, I forget when, F. met Mrs. Z, who told her (she too was in a concentration camp), "I would like..." (word for word) "I would like Satprem to go back to the concentration camp to see if his reaction now would be different!" F. was so indignant that she couldn't help telling her, "But that is a monstrous desire to have!"

There's my story: "I'd like him to go back to the concentration camp to see!..."

But the marvel is that I feel now I could be sent anywhere, anything could happen to me, even the worst things, and ... nothing would budge!

It wouldn't matter in the least, yes, that's right. And that's what upsets them! You understand, for them you can have that salvation only if you are Catholic.

Anyway, the matter is closed.

But you know, it's not the end! I fought a battle with her.

Oh, did she write again?

A veritable battle.

When?

When I told her, "I can't do anything for you if you don't seek something else," she wrote another letter to me in which she said, "But I do seek something else," etc. I didn't want to reply. Then I did a little drawing, a sort of image that came to me: a big sun in the corner, mountain ranges like in the Himalayas, then at the bottom,

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a small mosque, a small church, and a small pagoda, and a bird flying away towards the sun.... And I sent her my drawing!

(Mother laughs) And then?

Then she came to see me. And there was a veritable battle; really, for an hour it was absolutely a battle with her. Because she kept pushing me, she wanted to know: "Why do you turn me down? Why do you shut your door? Why do you refuse me?..." So I was driven to tell her everything: how she is imprisoned, how her religion is like a structure in which she is shut, how one can't do the yoga until one breaks out of it, etc.—it all came out. Because I was really driven to it. I felt I was fighting a veritable battle, and two or three times, I was very conscious of a sort of little thing going like this [gesture like the tongue of a snake], just a malevolent little vibration two or three times: "Ah," I thought, "that's it." And at the same time, a kind of quite sincere distress in her, when she said, "I have been wanting to come to India for twenty years now, I have been waiting for this moment for twenty years, so why do you close your door on me?"

It's difficult to break free from that grip.

Very difficult.

And how did it end?

Well, it ended up in nothing. I told her, "I am not closing my door on you, but I am putting you face to face with what it all means." I said, "The ABC of yoga is precisely to demolish all those constructions." But she told me, "Christ is the Supermind!" I said, "No, it's not like that!"

(Mother laughs) ... It didn't leave any trace?

I was a little worried because it really was a battle, then afterwards I did some serious praying, and it passed off well.

It must be after that that she told F. she'd like to see you in a concentration camp—it was out of spite!

But I really spoke to her with the truth—not with violence, but

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with the truth that says, "Here is how it is, I can't help it."

That's very good, it's the happiest thing that could happen to her. Sugaring the pill would have been of no help.

We'll see. If the call is sincere, then we'll see.

But I did feel a sincerity, Sweet Mother, because what responded was like a response to a sincere call in her. But at the same time, two or three times, I felt that particular little vibration and said to myself, "Oh, this is nasty."

It's the fear of hell, mon petit! The amount of harm that conception has done in the world is frightening, frightening: the idea that if you commit a serious fault, it means hell for ALL ETERNITY, do you hear!

It's horrible.

It's a dreadful, monstrous notion.

When you look at it as it is, outside all routine, when you look at it as it is, it's a monstrous notion—I don't know what demon invented it.... If you were told, "You'll have to spend a few years in hell to expiate," that would do—it's not charitable, not generous, but anyway it's acceptable; but that idea of "all eternity"—an ETERNITY OF HELL—is something monstrous! It's a completely diabolical idea.

And that's what frightens them. Even when consciously they don't accept it, it's there in the subconscient.

(silence)

It is said ... (but I am not sure about this, because it was simply repeated to me), a prominent Catholic to whom I spoke my mind quite plainly, answered me, "In the College of Cardinals, they are taught the truth and told this is not true." I said, "God bless the cardinals, but their first duty should be to destroy this ... monstrous formation."

The most terrible thing is that she believes she is free!

Of course!

She believes she is luminous, or enlightened. So I told her, "Of course, if you are inside a box and there is light in the box, you

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have the fullness of the light in a box!"

(Mother laughs) Oh, that's good!

I told her everything, there came a lot of things like that. In the end she was chilled. It was a real battle.

You did good work.

But you understand, the idea is, "Christ is the Supermind.... Christ is already risen from the dead, he already has a glorified body, he is already transformed ..."

(After a silence) No, he went back, he didn't stay. He doesn't have a glorified body, he left. He went back to the higher regions, he doesn't have a glorified body.... He may be glorified up there, that's his business (laughing), but here ... He went back. Of course, Sri Aurobindo himself said Christ was an Avatar. An avatar in the line of Krishna, the line that represented ... yes, goodness, charity, love, harmony. He belongs to that line.

Regarding humility

It's very simple: when you say to people, "Be humble," they immediately think of "being humble towards others," and that humility is bad. True humility is humility towards the Divine, that is, the precise, exact, LIVING sense that you are nothing, can do nothing, understand nothing without the Divine, that even if you are an exceptionally intelligent and capable being, that is NOTHING in comparison with the divine Consciousness—and one must keep that constantly, because then one constantly has the true attitude of receptivity. A humble receptivity that sets no personal pretension against the Divine.

(Then Mother talks about young R. and the coincidence between Paul Richard's death and the birth of this child.)

I saw this little one when he was hardly two months old, they brought him to me. He was quiet, peaceful, in his mother's arms. She

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put him on my lap, and I looked at him—I looked at him, and then put a little Force, like that. Then he gave a start and began to scream and scream.... They had to take him away. But I very clearly felt that if I spoke to him ... It seems that when he is spoken to, he listens: his eyes open, he looks and listens eagerly, and when he is told about Auroville he shows great interest. And I saw that his consciousness is as if centred in the mind; you understand, what I wanted to see was his reaction to the pressure of the Force in silence (I told you: he started screaming), but if he is spoken to (and I knew it, I saw it), if he is spoken to he listens and is very interested.

The next time they bring him to me, I'll make him a speech, a long speech! (laughing) We'll see what happens.

The other one, A.F., has poor health, but if you recite poems of Sri Aurobindo to him, he becomes blissful! Neither of these two are ordinary children, obviously.

But I'll try the next time I see R.... It's a "coincidence"—but is there such a thing as a "coincidence" in the world? I don't believe in... In the past (I don't know what became of him afterwards), but in the past Richard had some occult knowledge, that is I had given him enough occult knowledge for him to be able to leave his body and enter another. So did he try to do it?... I know he wanted to come back here; especially after Sri Aurobindo's departure, he took it into his head to come here.

We can't say, we'll see that later.

At the end of the conversation, Mother gazes at Satprem for a long time

Did I tell you this?

Friends of F.'s, French people, who had come here once and have returned, wrote to me asking to see me. The young man wrote to me, saying, "Last time, you looked at me for a long time and I was terrified by your look, is it necessary for me to come again?" (Mother laughs) I had given him an appointment before reading his letter, so naturally I didn't look at him! But it made me see something. Because of that (or through that), I saw a whole thing. And the same day, the very same day, I got a letter from an Indian, a man of about forty-years-old, who wrote to me, "When I was sitting in front of you, you looked at me for a long time and I felt that your eyes were burning all impurities in me." So naturally, he expressed his gratitude.

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You know, when I go there (to the music room) to see people, I simply concentrate and there is a sort of invocation to the Lord's Presence. And when He is there, when I feel the whole room full of Him, then it's good. That is the sole will (immobile, passive gesture turned upward). I expressed this when I said to someone, "I give them a bath of the Lord"! And that's indeed how it is: His Presence, His Action ... His Presence, His Action ... That's all. And when I look at them, there is no more person: there is only His Presence and His Action.

So there we are, it has a different effect on each one!

They tell me, "Your look purifies me".... I don't want to go into such considerations and do not answer anything, but there is only the Presence and the Action. I don't even try to know, neither what happens nor how nor what He does nor what takes place—nothing. The only thing that comes into me (into this consciousness) is the state of the person who is there: that's very clearly recorded. (Laughing) The other day, there was a very amusing experience.... A girl here has taken a fancy to a gentleman—neither of them is very young, that is, they are neither children nor young people: they are both over thirty, or between twenty-five and thirty. So she writes him letters, long letters, sends him sweets, sends him flowers, and he passes it all on to me. (There is nothing more than that.) It was her birthday, and she must have had a rather guilty conscience, I suppose—as for me, I had completely forgotten the story.... She came for her birthday, I received her as I always do, in the same way—and suddenly, gnawing pains, cramps, sharp pains in the stomach. I wondered, "What's going on in her? What is all this?" And it went on for quite a while, I had to make a little concentration to make it go. Then in the afternoon, the gentleman (I don't think they meet) sends me a letter and a box of sweets she had sent him. Ah! (Laughing) I said, "So there! She was afraid I would scold her and had gnawing pains in the stomach!" There you are.... That's how it is, you understand, it's a kind of work in a general unification. And people's reactions are felt in my body, that's how I become aware of it, conscious of it.... (Laughing) At times it's bliss, at other times stomach cramps!

It's amusing.

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September 16, 1967

(Regarding a rather painful letter Satprem has received from that same very Catholic lady.)

Yes, the first impression was ... painful, then I took a good look; and at bottom, the whole trouble comes from the fact that this person has a very high opinion of herself, she judges everything from the height of her superiority—for instance, that air of benevolent compassion for the Ashram.... But that was my first impression when I saw her for the first time, and it has been growing since then and this letter has fully confirmed it.

So then, I didn't say anything, but yesterday I made F. talk about the lady, and she finally told me, "There is something I have never told you because it made me uneasy, but today I will tell you. Soon after we first met, Mrs. Z told me one day (I repeat word for word), 'Because of MY position and YOUR position, I am convinced that we are destined to bring about the rapprochement of the Catholic Church and the Ashram....'" F. told me, "I didn't reply—didn't argue, didn't answer, didn't say a word or anything, I just left it at that."

But I said to myself, "There is the answer to everything ..." She has put herself at the very top, on the "summit" of the Catholic religion....

Yes, she told me the same thing.

That's it: she has been sent by God (laughing) to bring about the rapprochement.

So, it is wiser not to say anything, to leave it at that—not to argue or reply. If she comes (I don't think she will dare) just be polite, that's all. To reply is to play her game (that's what she wants). If you like, I will keep your letter and hers with me like that, because for me it makes a centre of action.

Before she came to see me, I didn't know she was a fervent Catholic, I hadn't thought about it, but the first time she came to see me, I simply thought (I saw), "My dear girl, you lack the humility indispensable for making progress." That's all. Then everything has been unveiled little by little, and yesterday the picture was complete because it takes some cheek to say, "We are destined to bring about the rapprochement of the Catholic Church and the Ashram."

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When I got her letter, the force in it literally turned my stomach....

(long silence)

All this is part of a great Plan of organization in the Mind....¹

You know, in olden days you were put through ordeals—they were symbolic things, naturally, but you were aware that they were ordeals, so you were on your guard. But now ... I remember, in the very beginning, when I started working with Sri Aurobindo, he warned me (I had already noticed it long before) that the circumstances of life are at each minute organized in such a way that the one who is destined to do the work is confronted with his own difficulties, which he must conquer, and with the difficulties of the world he works in, which he must conquer too. If he has the necessary humility to see in himself what must be transformed so he can become capable of doing the Work, then all goes well. Naturally, if he is full of pride and vanity and believes the whole fault lies outside and there is none in him, then naturally things go wrong. And the difficulties become more pronounced. And for as long as I did the work, for ... (how many years?) the thirty years I worked with Sri Aurobindo and he was there, I was like this (gesture hidden behind Sri Aurobindo), so comfortable, you know—I was in front, I seemed to be the one doing the work—but for my part, I felt completely protected, behind him like this (same gesture); I was very tranquil, not trying to understand or know or anything—I was simply attentive to ... what had to be done, what had to be done. It was rarely necessary to tell him; sometimes I was faced with a difficulty then I would tell him, but he didn't need to answer: it was immediately understood—thirty years like that.

And when he left, there was a whole part—the most material part of the descent of the supramental body down to the mind—that visibly came out of his body like that and entered mine, and it was so concrete that I felt the FRICTION of forces passing through the pores of the skin.... I remember having said at the time, "Well, anyone who has had this experience can, by this experience, bring the proof of afterlife to the world." It was ... it was as concrete as if it had been material. So naturally, after that it was there in the field of consciousness.... But I have seen more and more, more and more, that all that happens, all the people we meet, all that happens to us personally (that is, taking this little body as being the person), all of

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that is ALWAYS a test: you stand firm or you don't; if you stand firm, you make a progress forward; if you don't, you have to go through it again.

Now it has become that way FOR THE BODY: when it hurts, when it gets disorganized, when it threatens to fall apart.... And then, there is always that Consciousness inside, straight as a sword, that says, "Now, will you stand firm?" And the cells are really touchingly good willed: "Oh, is it like that? Well, very well." So you remain very quiet, very peaceful, and then you call—you call the Lord. And you repeat the mantra, which comes automatically, and ... Peace establishes itself. And after a while the pain has disappeared—everything, just everything, all the threats disappear one after the other That's how it is: "Lord, You are there ..." And you know, such dazzling, indisputable proof of this Presence, which is so wonderful and so simple, so simple, so total, in all that comes, all that happens, down to the smallest detail, so as to lead you as fast as possible to the transformation.

And all that comes near—comes near at a greater or lesser distance, but that comes near, is borne along in the Movement, without even knowing it.

That's why I have kept this lady's letter.

To come back to her Catholic preoccupation, there have been some really interesting things.... You know that the Pope, when he came here to Bombay, said things that I had told him like this (gesture of inner communication) when we had that conversation² (he certainly does not know with whom he had that conversation, but I think he is conscious enough to know he had one). A conversation ... We had three conversations like that, but one was long, important, precise; he himself was taken, like that, and when the time came to leave each other—for him to go back to his body and for me to go back to my work—he said to me, "And what will you say to people about our meeting?..." I told you the story. And, well, the things he said when he came here to India were exactly what I had told him; the resolutions he passed there were exactly what I had told him ... which proves it has had some effect.

Have you heard about the latest decision?... In the church, the priest always used to turn his back to the faithful while officiating: he would face the deity and turn his back to the faithful (the original idea was certainly that he represented the faithful's aspiration and prayer: he addressed himself to the Divine). Now the Pope has said,

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"Turn your altars around, face the public and represent the Divine." It's interesting.... They are doing it here now, and the comical part is that they've asked U. to do the work of turning the altars around. That's how I know it, it's U. who told me; they have asked him to go to all the churches here and turn the altars around. It's a big job because they are embedded.

(silence)

I'd like to be clear on one point deep down in my consciousness. If this person comes to see me again, should I keep alive in her the idea of the possibility of reconciliation between her Christ and the Yoga, or leave her under no illusion and tell her, "Anyone who wants to do the Yoga must break out of that"?

When I read her letter and learned the whole story, as always I did like this (gesture of immobile offering upward), and then the TRUE thing came (not at all what she thinks or what the Pope thinks, but the TRUE thing): an essential unity that will manifest on earth, but not just for this particular religion—for ALL religions, all the religions that were manifestations of a ... (let us say, to understand each other clearly), an Avatar, that is, something that was sent down from above, that came to earth to bring a message, and a religion came out of it (I am not talking about all the forms of superstition and ignorance). Those religions are destined to go back to their Origin and form a complex unity, complete, total, that is to say, the essence of all human aspirations for ... the unknown Divine. And that has not only been sanctioned: it EXISTS. In other words, it's ready to descend.

In egoistic and limited human consciousnesses, it finds expression in this or that person, or it finds expression in the Pope who, naturally, would like to....³ That's his whole raison d'être, otherwise he would just be one little man among many others. In other words, there is the whole motivation of human egoism that is there. That's what distorts everything. But there is a "something" (which they talk about without knowing what they talk about), a something ready to manifest. And at the same time I seem to be told, "Don't worry, be in peace, you don't need to do anything: it WILL BE, and as usual you will spontaneously say what you need to say, without knowing it." There.

But what I wanted to say is that if she comes materially, you shouldn't try to fight or convince her or change her, you should ...

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be a manifestation: you know, the shining Light, WITHOUT INTENTION. Then the work will be done in order. To be the shining Light—without intention. Simply the shining Light. Then you quite spontaneously say what you have to say, but without intention, without mental intention. You do what you have to do, say what you have to say—the Lord is there.

It's interesting.

These people (laughing), we could say that their ego has taken the attitude of being the Divine's instrument—but it's the ego. So naturally, they don't see clearly: they see what they want to see, do what they want to do. And for them, "I am God's instrument."

We'll see.

I am trying to keep her somewhat quiet, I don't like her to interfere too much in your life. It's an unnecessary strain. But if you do as I've said, if you withdraw into the Light and remain like that, it will no longer tire you, or much less at any rate.

(long silence)

It's this extraordinary experience that when you take all that comes as the means to learn to be what you should be—to increase your receptivity, increase your effectiveness—you immediately feel a wonderful, all-powerful Presence, but concrete, "like that."

Then you understand that nothing is impossible.

September 20, 1967

Someone has taken it into his head to print a brochure for February 21 next year (when Mother will be ninety), so they sent me the brochure and asked me to write a message on the first page. And for that brochure they have solicited(!) the opinion of all prominent people: there is Indira Gandhi, the President of India, and what have you. And everyone says what has always been said millions of times over: "A great personality, this and that...." All the usual nonsense. So I wrote this:

There is no other consciousness than the Supreme Consciousness.

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There is no other will than the Supreme Will.
There is no other life than the Supreme Life.
There is no other personality than the Supreme Personality, the One and the All.

All the usual platitudes all over again!

I thought it would teach them a lesson.

Soon afterwards

I had many things to say, but now I don't remember.

Only an observation, which is really very interesting: it's that everyone has said the same thing, all those who have had the Experience have said the same thing ... but each one in his own way, so it looks like something different. Yesterday it was so clear, and again the whole morning, from early morning: this way, that way, this one here, that one there (Mother shows different facets), the philosophers, founders of religions, sages of all countries—they have always said the same thing. For instance, the Buddha's teaching and, say, the Christian teaching, seem to be so different, but it's always the same thing. That is to say, there is ONE state (if you catch hold of it), ONE state in which you are conscious of the divine Consciousness (not "conscious of": "conscious through" or "conscious with," I don't know how to explain ... it's the divine Consciousness which is conscious, that is, the Consciousness in its essence), and there are no more problems there, no more complications, no more explanations, nothing anymore—everything is as clear as can be. So then, each one has tried to explain that, and naturally it has become confused, incomplete, incorrect, with one explanation clashing with another—while everyone is talking about the same thing!

It came yesterday in relation to a boy who sent me the letter from one of his friends, in which he said the usual nonsense: "I don't believe in God because I can't see him." The usual little stupidity. And in that connection, I saw (I looked, like that, looked for a long time), I saw that the one who rejects, the one who asserts, the one ... all that, all of it is (how could I put it?) variations on the same theme, even when it appears to be saying the contrary.

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Yesterday it was interesting, because the observation was the same for the materialists who feel that the only truth is a "concrete" truth, the truth that can, according to them, be seen or heard or touched.... And it's the same thing, the same state—the same state reflected in different between mirrors. But the difference in mirrors is not an essential and radical difference, it's only ... (gesture showing facets in movement), yes, that's what some have called the "play," but it's not even a play; I could almost say it's a difference of position.

Everything you can say about it is nothing, it's part of that enormous jibbering that tries to express the inexpressible "something." But when you are IN it, it's so clear, so obvious—simple, without problems. And the world is no longer a problem.

Even that apparently rather fundamental difference between those who regard the Manifestation as divine and essential and those who consider that in order to reach the essential Divine you must leave the Manifestation (because it's an "error"—that is, an error that took place in the Consciousness), even those two positions are the same thing! But how can you explain it? When you say that, it seems foolish, yet up above it's true. It's true—true and full. It's full, not hollow—here everything rings hollow, so hollow; the hollowness of inadequacy. But up above...

It's almost like a kaleidoscope: you turn it and get one picture, turn it again and get another picture, turn it again ... yet it's always the same thing!

But now, it's the body that has the Experience. In a certain state, the state which corresponds to That, the essential state, everything is harmonious, with a living, smiling, happy peace; then as soon as there is ... a nothing, you know, a mere trifle, simply the coming into the atmosphere of something conflicting—a mere nothing—it's felt like something extremely acute and painful. But not in the way of the pain of Ignorance, it's more like ... you could call it an uneasiness, but it's not even that.... Everyone has explained it in his own way: some have called it "falling from the Truth into Falsehood," others "falling from the Light into Darkness," others "falling from Ananda into suffering," yet others ... Everyone has given his explanation, but it's something else.... As for me, I have no words for it, but the body feels it, feels it very acutely, and it sees that at the end of it, the consequence of it, is disintegration. And its whole effort is to strive to reestablish that inner harmony, that harmonic state in which everything becomes harmonious, everything—and in their appearance things haven't changed! Yet in one way they are marvellous, and in the other detestable.

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The opposition between the two things is becoming more pronounced every minute: one moment everything is divine, the next moment everything is detestable—yet it's the same thing.

Since the 15th of August, since that experience at the balcony,¹ it has become very clear.

But then, it has nothing to do with thought, or even with sensation: it's purely material (Mother touches the skin of her hands), and it's the difference between a progressive and unbroken harmony that has no reason to stop, which becomes more and more conscious, more and more harmonious, and also more and more ... we say blissful, happy and all that—but it's not that! It's "something" ... something SO NATURAL, so natural and... with the rhythm of eternity. So it is THAT, and then suddenly (gesture of reversal) you fall back into ... exactly the SAME THING, everything is the same, yet everything is the opposite!

To such an extent that you have a perception, a material perception, inexpressible because it's hardly mentalized, of a perfect Harmony which can, in the consciousness, turn into a serious illness! Things of that sort.

There is the vision, an extremely complex and at the same time complete vision, that those, for instance, who have tried to explain the power of imagination, of thought or will or faith (all those things: the direct action on matter), the vision that each of those things has caught hold of one little aspect of the Thing, but in the Thing, there are no divisions; it's something which, when you perceive or conceive it, is divided into scores of little things, but it's essentially ... (how should I put it?) a way of being, a state of consciousness—it's a WAY OF BEING, not even a "state of consciousness" because that implies "being conscious OF something" and it's not that: it's a way of being. And that way of being is what, in the human consciousness, expresses itself as "Ah, the Divine!"—by opposition, you understand. It's a PERFECTLY NATURAL and spontaneous way of being—but how, how does That become this? How does That become distorted?... You constantly, constantly (gesture as of tiny reversals) switch from one to the other, back and forth, over and over again, as if to learn—to learn how That becomes this (the mechanism of the passage). To us it looks like (to us, to all this poor consciousness that has gone through innumerable woeful experiences), it looks like a "relapse" into the old state; therefore it's not that. But what's the mechanism?...

In the end, we would have the solution only if we found the how and the why.

Constantly, constantly ... (same gesture of tiny reversals).

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All the explanations people give are nothing but explanations. They are not THAT.

Knowing the why or the how probably implies the power to change everything....

In that case, it will come one day.

September 23, 1967

I've had another visit from Mrs. Z....

She is persistent.

She won't let go!

So what happened?

I can sum it up in two words. She again told me about her religion, and I said, "But listen, if you are satisfied with that religion, follow it!" Then she said this: "But you have secrets which we don't have."

Oh, so that's it....

Then what did you tell her?

I told her I wasn't a guru, that if she wanted to follow this path, she had to have a guru and I wasn't here to spread the Good Word. I told her, "If you walk alone on this path, you run the risk of taking your thoughts and desires for God's commandments, so it helps to have a guru who protects and leads you. But I am not a guru at all." And I told her once more, "If you wish, Mother is there and you can turn to her." Then there was a little something that made me angry: she said, "Sri Aurobindo, yes, I understand Sri Aurobindo; Sri Aurobindo is an Avatar, but the Mother ... she is a highly developed personality, but not an Avatar." I replied, "But what kind of perception do you have to say things of that sort!" Then I added, "It doesn't matter in the least...

Yes.

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"... So long as one doesn't know, one talks about it; as for me, I don't say, 'Mother is an Avatar' or 'Mother is not an Avatar,' I don't say anything. When you have the perception, you are able to say. That's all." Finally I told her, "I am not a guru."

(Mother laughs) It's very funny!

I think the little lady is ambitious: she isn't so much after Knowledge as after power.

But she is pestering you....

I take it as you told me to.

That's the only way.

Because she will come again, it's not the end.

Oh, yes, she is persistent.

But that's the crux of the matter: "You have secrets which we don't have."

Yes, that's it. But she only has to read! If she reads everything she will have the secrets, they are ALL there. They are all there, all of them.

That's the beauty of it: as long as you are in the mind, you can go on reading indefinitely without catching hold of the thing!...

September 30, 1967

Do you know about the Pope's conversion?

The Pope's conversion! No!

I was very happy because it proved to me that our conversations hadn't been in vain. I was wondering if he was conscious; I don't know if he was conscious mentally, but in any case it's interesting, you can read (Mother holds out a newspaper cutting to Satprem).

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Vatican City, September 26

The Pope, in an article published here last night, has said his journey to India in 1964 was "the revelation of an unknown world."
The Osservatore Romano published in an article excerpts from a forthcoming book of conversations with the Pope by a lifelong friend, the French philosopher and academician, Jean Guitton.
"I saw, as is said in the Apocalypse, a limitless crowd, a multitude, an enormous welcome. In those thousands of faces I read, stronger than curiosity, a kind of indescribable sympathy," the Pope said.
"India is a spiritual country. It has in its nature a sense of the 'Christian virtues'....

"Christians," he sees everything through his Christian word, but never mind.

"If there is any country in which the Beatitudes of the Sermon on the Mount could ever become a reality for the mass of the country, that country is India," Pope Paul added....

Can you imagine!

"What is nearer to the souls of Indians than poverty of spirit, sweetness, peace, mercy, and pureness of heart?" he asked.
"While the leaders of the West are politicians, in the land of India they are mystics and sages....

Yes.

"Life runs in contemplation. People speak in a low voice. Their movements are slow and liturgical. The country is 'born for the spirit'," the Pope said.

All the same, it means he is receptive.

And it explains the manner in which he received P. when he went there. P. (an Indian disciple), as you know, paid him a visit; he was taken there by an Italian who had come here (a very nice boy who showed him around Italy and took him to the Pope). The Pope gave

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him a private audience, and after talking to him, asking questions, replying (it was a whole conversation), he said to P. with a smile, "And now what are you going to give me?" (They spoke in French.) Then P. said, "I have only one thing, which I always keep with me and is infinitely precious to me, but I will give it to you," and he gave him Prayers and Meditations. And the Pope answered, "I am going to read them."

So it all fits together.

It's interesting.

Oh, yesterday I saw the photo of a man, a German who speaks German, but it's not clear whether he was born in Germany or in America. He must be around forty or forty-five, and for many years ... The story goes like this: his parents, both father and mother, were thorough non-believers, and when he was born (or anyway the day after his birth), there was a horizontal column of light on his head, visible to the naked eye. Naturally, the parents were troubled. But the interesting thing is that it's going on. That man (I saw the photos) held a meeting in America of four thousand people (I saw the photo, four thousand people!) and while he was talking there was that column of light, it could be seen in the photograph. It was about as thick as an arm and this long (about twenty centimetres). And he feels he is "spoken to," that something like the supreme Divinity speaks to him, and that he has been told to proclaim the coming of the second Christ!... Well ... He proclaims and gives people a kind of baptism. I saw his photo and ... it's very strange, he has a strong, powerful face, but a nasty mouth (blade-like gesture), tight-lipped, pinched.

And recently I saw two photos of the heads of the Rosicrucian movement in Holland (or Belgium, I forget), the Rosicrucian movement in Europe—exactly the same nasty, hard, inexorable mouth. Odd.

Right in the beginning, you told me the same thing about the Pope.

Yes, he has the same expression; but he has a less nasty mouth, though with something inexorable.

But what is it?... And all those people, who are Christians, have it.

Anyway, about that German, it's quite obviously a vital phenomenon. To be visible to the naked eye, it can only be a vital light. And he has innumerable disciples. He baptizes them for the second coming of Christ.... It seems (I am not sure because it was written in

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German and only extracts were translated to me), but he doesn't at all seem to have a philosophical mind or conceptions: it's only a kind of action to bring people into contact with that light. I heard about him from a German woman who is here (her mother is in Germany and she is a disciple of that man and she sent her the book). But her mother is a bit frightened.

There is something inexorable—why? I don't understand. Because Christ came, on the contrary, to speak of brotherhood, goodness, charity, compassion.... Yet this expression has something inexorable—yes, there is no other word: thin-lipped and the mouth in a straight line like this (same blade-like gesture). It gives the appearance of a terrible nastiness, something inexorable (which found expression in the Inquisition, tortures and so on). Why is it there?... But that German, for instance, the light was there when he was a baby, the day after his birth—he didn't have an inexorable mouth at that time!

But the difficulty with all those people—the Pope, this German, those Rosicrucians—is that basically they only think in terms of a Church....

Of course!

In terms of a Church and of power over people to keep them shut in their construction.

Yes, exactly.

That's the difficulty.

Exactly. That German, for instance (I am not sure because I haven't read the whole thing), gives baptism—he baptizes, which means putting one's hand on the person and keeping him under it (gesture over a bowing head).

There is also a Korean, have you seen his photo? ... I saw his photo, he is a hefty fellow and must be the same age, between thirty and forty. A Korean who, for his part, bluntly says that he is, not the reincarnation of Christ (I don't think he is Christian), but the "new Avatar" (if he knew the Indian tradition, he would say "Kalki"¹). And it seems he has hundreds of thousands of disciples! I saw his photo ... I saw him "Korean," you understand, that is, not universal.

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But it means things are moving everywhere—moving more and more.

But this, a Pope saying this, is new. It's new.

And I had that mental contact with him perhaps just three weeks before he came to India (of course his thought was turned to India). We had a very interesting conversation, and all I said came to: "Spirituality is much vaster than a Church, and as long as you limit spiritual realization to a Church or a religion, you will be in complete Falsehood." He listened. And when he came to India, that's what he said!

But I told you he was tormented by something. When he left, when it was time for me to get up and take leave of each other, he looked at me with a sort of anxiety in his eyes, and he said to me, "What will you say to your disciples about our meeting?" I smiled and said, "I will tell them that we were united in the love ..." (not "identical" or "common," I forget the words) "for the supreme Lord." Then his face relaxed and he left.... "We were united in the same ..." It wasn't the "same" it was ... I don't know, something expressing that both of us had been united in "the love for the Supreme Lord." And I said it like that, with a smile, which means it was Sri Aurobindo who spoke with his sense of humour.... His face relaxed and he left.

(After a long meditation, Mother, still deep within and half in trance, starts speaking:)

Did you feel anything special?... Because the last two or three days, but especially last night and this morning, it was the body learning, the cells have learnt ... I told you that the work till now has been the change—the transfer—from acting out of habit and reaction to letting the divine Consciousness act. And this morning, for a part of the night and the whole morning until people started coming, with every action, every movement, every gesture, all the tiny little things (when, for instance, a problem is put by someone or a decision has to be taken, since years the answer comes from above), but now with all material movements, also the inner movements, with the attitude of the body, the attitude of the cells, the absolutely material consciousness, with everything, everything—the old method was gone.

It began with the perception of the remaining difference between how things were and how they should be, then that perception disappeared and there only remained "that".... Something (how can

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I explain?) ... The English word smooth is the most expressive; everything is done smoothly, everything without exception: bathing, brushing one's teeth, washing one's face, everything (eating, since long has been worked on in order for it to be done in the true way). It always begins with this sort of (Mother opens her hands) surrender (I don't know the right word, it's neither abdication nor offering but between the two; I don't know, there is no French word for it), the surrender of the WAY in which we do things: not of the thing in itself, which is quite unimportant (in that state there is no "big" and "small," no "important" and "unimportant"). And it's something so ... (even gesture) uniform in its multiplicity, there is nothing that clashes or grates or causes difficulties anymore or ... (all those words express things so crudely): it's something that moves forward, on and on in a movement so ... (same even gesture) the nearest word is smooth, that is, without resistance. I don't know. And it's not an intensity of delight, it's not that: that also is so even, so regular (same even gesture), but not uniform: it's innumerable. And EVERYTHING is like that (same gesture), in one same ... rhythm (the word "rhythm" is violent). It's not uniformity, but something so even, and which feels so sweet, you know, and with a TREMENDOUS power in the smallest things.

For several days there was (I told you the other day) the vision of cruelty in human beings, and a very active work to make it disappear from the manifestation. That's part of the general work, with such a concrete power (Mother clenches her fist) for it to disappear. It began with visions of horrors (almost memories), which were seen—more than seen, you understand: things that aroused that reprobation, horror.... Then it organizes itself in its totality and the whole thing was taken up like that (Mother opens her arms), all those movements in time (time and space merge into something ... an immensity—immensity, infinitude, and, I might say, "multiplicity," but the words are poor), anyway it was a totality taken up in the consciousness—a totality of ways of being and vibrations—and as if presented to the Supreme Consciousness so it may be transformed, so it may cease to exist.

That's how it began.

Then, once that was done, it was as if concretized, concentrated on this little point of a body, so that, there too, certain things, certain vibrations of unconsciousness can no longer exist. And today the outcome was that transfer, which was constant—constant, unadulterated for about four hours. Afterwards ... It's mostly the invasion of outside things that cuts off the experience. Yet there is no reproval of that invasion; the transformation—the TRANSFER—must continue

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AMID the contact with all that comes. Then it will be fine.

There are two things. There is all this crowd I see constantly, and since long (a "long" time, that is in human terms), as soon as I am there, as soon as the body is there to see the people, it becomes no more than a channel, a kind of ... (gesture showing the Force flowing down through Mother to the people), for the Consciousness of the Lord to flow through it and go. There isn't even, or there is as little need to receive as possible: it's an Action like this (same gesture through Mother), the Force passing through. And when it happens in that room over there which is reserved exclusively for seeing people, the room fills with the Presence, and it's as if that Presence opened its arms to receive people, took them, enveloped them, and then let them go out.

But as regards the things personal to this body, like all that has to do with bathing, food, all that now no longer takes place in the same way. I don't know how to explain ... Here, it's an activity; over there, it's simply like that, a Presence. Here, it's an activity: you have to fill a glass with water, put toothpaste, brush your teeth—they are all activities. And, well ... there are no more memories, no more habits; things aren't done because you learned to do them that way: they are done spontaneously by the Consciousness. In the transition between the old and the new movement there is a difficult little moment when the old habit is no longer there, and the new consciousness is not there permanently, so ... For example, it results in apparently clumsy gestures, movements that are not exactly what they should be. But it doesn't last, it happens once in a while for a particular thing, just for the lesson to be learned—there is always a lesson waiting to be learned.

To replace memory, the remembrance, the action, with ... For instance, if you want to know where someone lives, his address or house (that was last night's activity), the old method, the mental method has to be replaced with the new method of consciousness that knows the thing just when it has to be done: "This needs to be done." It's not, "Ah, I have to go there," no: you are at each moment where you should be, and when you come to the place you had to go to: "Ah, here it is."

It's really very interesting.

So, between the moment when you act like everyone and the moment when you act—when it's the Lord that acts, between the two, there's a little transition: you no longer quite know this, and don't yet quite know that, so this poor body has moments of uncertainty and awkwardness. But it's learning its lesson very fast.

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Really interesting.

(long silence)

One can well understand why saints and sages, those who wanted to feel themselves live constantly in this divine atmosphere, had got rid of all material things—because they weren't transformed, and so they fell back into the old way of being. And there comes a moment when it's ... unpleasant. But if you transform that ... it's in-com-pa-rably, vastly superior, in the sense that it gives an extraordinary STABILITY and consciousness and REALITY. Things become the TRUE vision, the TRUE consciousness; it becomes so concrete, so real!

Nothing—nothing else, nothing else can give that fullness.

Escaping, fleeing, dreaming, meditating, going into ... all that is very nice, but how poor it looks in comparison, how poor! So poor.

(silence)

The most difficult thing left is talking, it's what is the most difficult, it takes a great effort. This morning, while in that experience, there was almost a kind of entreaty from the body: "Oh, don't talk, don't tell him." I didn't intend to talk, but (gesture from above) I am compelled to. The body doesn't intend to talk, it doesn't like to, but something obliges it to.

That's the only difficult thing.

Words are so inadequate! I have been asked that, too: how will they communicate, the wholly supramental beings (I mean, without the mixture of this material origin), how will they communicate? Simply like this? (gesture of inner exchange)

Talking takes such an effort.

And it's not a "thought communication" like what they call telepathy, it's not that: it's... movements of consciousness. That too, without resistance: movements of consciousness [in Matter]. If, for instance, something needs to be done but not by this body, by another, we are still obliged to say, "This needs to be done in such and such a way," and that represents ... you feel as if you have to lift a mountain, whereas if the other person were in the same state, it would get done quite naturally and spontaneously. I've had examples: now and then I SEE (not "think," but see), I see: "This needs to be like that" (very small things) and I don't say anything—the other body does it. It happens now and then, rarely—but it ought to be the constant state.... Oh, what an admirable life!

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(silence)

And what about you?

I am in the tunnel, so to speak.

In the tunnel, oh, why?

A lot of work...

(Mother laughs) Oh, this is amusing! Yesterday or in the night, I forget when, I told you, but with great force (it was something "very important"!), I told you, "At the end of the tunnel there is the light, and don't argue—don't argue: at the end of the tunnel THERE IS the light." (Mother laughs) I wondered, "Why do I tell him that!..."

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October 4, 1967

(Sujata gives Mother a flower called "Power to heal.")

Power to heal?... I saw in Planète the story of a man born in 1905, who for thirty-five years has been healing people by the laying on of hands!¹ His father was Italian, his mother Spanish, and he was born in France, he is French. For thirty-five years he has been practicing the laying on of hands; he has treated five million people—five million. Out of them two-thirds were cured, and he has been taken to court countless times ... by doctors, naturally: he had no right to heal people because he wasn't under oath!... At one of the hearings (I'll tell you the beginning of the story after—the beginning at the end!), maybe one of the last hearings, suddenly his lawyer arrived very ill, with an attack of sciatica that prevented him from moving one leg, he was in acute pain. The judge, thinking himself very clever, told him, "Well, why don't you cure your lawyer to begin with?" The man got up, laid his hands on his lawyer, and five minutes later the lawyer was cured: "Oh, but I am cured!" (Mother laughs) He was convicted just the same. Wonderful. Anyhow, when he was quite small, that is, five or six, he had stolen a fish from his father who had gone fishing, and the fish couldn't be found. Fifteen days later, his parents found the fish among his things, with his toys ... absolutely dry and perfectly intact! Then the father tried an experiment to see: they had a fishbowl with goldfish; he took out two goldfish and gave one to his son, putting it in the hollow of his son's hand—the fish started drying up. As for the second fish, a few hours later it was rotten. Then they mentioned it to doctors (they were living in Toulouse, that was a little later, when he was twelve or thirteen). One doctor had in his hospital a patient whose wound he had been trying to heal for weeks and weeks in vain: it was horrible, purulent. The doctor called the child, who laid on his hands—twenty four hours later, the wound was healed.

And this man (I saw his photo, he has a magnificent head) says, "I live in God's presence." That's what he says, and I don't think he makes any fuss—besides he doesn't have the time because he goes to bed after midnight and gets up at five every day, starts work at five-thirty and spends the whole day working, that is, seeing people and people and

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more people (when that was read out to me, I thought, "And I complain!"). It's admirable. He did some studies, but he isn't a philosopher, he doesn't have any theories: he seems to have been born like that, with healing hands. He probably gets rid of infections by dehydrating them, so he cures all the diseases of that nature. And they did (poor man, they must have made his life impossible!), they did encephalograms, cardiograms and so on, and they noticed that just when he lays his hands (for a few seconds, two or three minutes at the most), at that moment his heartbeats suddenly go up from sixty to eighty, then fall back to normal. And he doesn't seem to be making any fuss, unlike that German I told you about—nothing at all, very simple, very nice.

I liked that story.

A beautiful head, a tall man, very strong, who eats very little. And he has only two or three hours' sleep each night, dreamless (that I can understand!).

Interesting.

Sometimes people went to him only once, and he got worried, wondering why the person hadn't come again—"Yes, I was cured!" Then, trial upon trial, and an official of the tax department who, incognito, was present at some of his treatment sessions, said he had never asked for money, not once. And out of... (I don't know, while the official was there, I think a little over two hundred people were treated), out of two hundred, sixty gave something. So the tax department was forced to acknowledge that he wasn't contravening the law.

All the same, he was convicted.

It's rather lovely: you have no right to heal unless you're under oath!...

Soon afterwards

It's going on.... Have you seen a monk?

Well, I met him in the street, but I didn't speak to him.

He is going to see Pavitra this morning, and F. has seen him twice. He has come here while travelling around India, and he seems to like the place very much. Here is his face (Mother shows a photo). Is this whom you met?... All right. He has written two letters, one to me and one to the Prior of his monastery, which he sends for me

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to read. The two letters together are rather interesting (Mother gives Satprem the first letter):

Mother,
After only a few days spent in Aurobindo Ashram, where I have been nothing but the "delighted" one from the cribs of Provence, I take the liberty of asking you if you would allow me to remain here until the end of my stay in India, that is, until mid-December....

Signed: Brother A.

P.S. I am enclosing a letter to the Prior of Bellefontaine which I sent him in case it could be of use, and which I thought should be communicated to you.

I told F. to ask him to stay on till Friday, so I could show you this today and ask you if you would mind seeing the gentleman and speaking to him (to see how you feel). But if that troubles you ... F.'s impression is good. Here, you may read his letter to the Prior:

"I have received your answer with joy and am writing again.... I am in Aurobindo Ashram, where I thought I would only pass through, but there is a certain something here which attracts me strongly, and I think I have had enough of travelling around. I intend to go to Ramakrishna Mutt at Ootacamund, since I informed them of my visit, but will come back here as early as possible. Everything here is wonderful and spellbinding. One who sees beyond the surface panes might well wonder if the new heaven and the new earth St. John speaks of do not meet here.
"There is a big church just a few minutes' walk away, and yesterday morning, the 1st of October, the celebrant said, 'Become citizens of the heavenly city....' He could not have hit upon my questionings more precisely. And in the evening, a young Parisian, landed here as pure as a newborn, and the first person he met was that same priest of the big church, who said to him, 'What have you come here for? There is nothing.' The Parisian answered, 'What about the Ashram?' The priest replied, 'The Ashram? It's a brothel.' Because of that insulting declaration (and it is the kindest

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thing he said [Mother laughs ...]), I am petitioning Mother for permission to remain here till the end of my stay in India. I do think there is abomination and desolation in the Holy Place. When will Christ's words be acknowledged at last, 'A tree is recognized by its fruits'? Jai-jai!"

Signed: Brother A.

Jai-jai means Victory-victory!

So, if you'd like to speak to him ...

I don't mind seeing him.... Oh, the Catholics here hate us.

Yes. That's also what I said in my declaration,² but they told me it wasn't true! They had the cheek to tell me (Catholics who came to see me), "Why did you say that? It's not true." We should stick this letter under their very nose. I KNOW this is how they speak to everybody. A kind of rage.

And it's been going on for a long time. It started when you were here with Governor Baron (twenty years ago). You remember, they used to write things on the walls?

So you could see him. I was even told he had seen you?

I saw him in the street. But I can't trust my impressions, because...

What was your impression? I'd be interested to know.

I dare not trust my ...

It's the same with me: they are indignant to begin with, then ...

I can't say I was very enthusiastic.... I felt what you feel with almost all Catholics, that there is something slightly (what should I call it?) evasive, not very clean.

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Hypocritical?

Yes, something like that, and underneath you feel a great repression; something there, underneath, which isn't clean.

That was also my impression when I saw his photo.

You feel those people are highly repressed.

They are hypnotized by that sex business.

Yes, that's what I felt underneath, and above, eyes ... that can't look straight at you.

That's right.

A Christian atmosphere of sin, basically.

That's why I wanted you to see him, because naturally, F.'s impression is very good, and Pavitra, when he read the letter, was full of exclamations. As for me, I was like that (withdrawn gesture), on my guard.