Mother’s Agenda 1951-1960

June 1958

(At the time of publishing the following conversation of March 19, 1958, in the Ashram 'Bulletin,' Mother added certain commentaries that have a direct bearing upon the preceding conversation about the Last Judgment, and She incorporated an entire passage from the conversation of the end of February 1958 on the same subject.)

One thing seems clear: humanity has reached such a generalized state of tension—tension in effort, tension in action, tension even in daily life—with such an excessive hyperactivity, such an overall restlessness, that the species as a whole seems to have reached a point where it must either burst through the resistance and surge forth into a new consciousness, or else sink back into an abysm of obscurity and inertia.

This tension is so total and so generalized that obviously something must break. It cannot go on like this. Yet all this is a sure sign that a new principle of force, consciousness and power has been infused into matter and by its very pressure has produced this acute state. Outwardly, we might expect to see the old habitual means used by Nature whenever she wants to bring about an upheaval; but here there is a new phenomenon, which is evidently visible only in a select few, although even these few are widespread enough—this phenomenon is not localized in one point or one place in the world, for the signs are to be found in every country all over the earth: the will to find a new, a higher, an ascending solution, an effort to surge forth into a vaster, more encompassing perfection.

Certain ideas of a more general, more extensive, more collective nature, as it were, are being worked out and are at work in the world. And the two go together: a greater and more total possibility of destruction and an inventiveness that unrestrainedly

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increases the possibility of catastrophe, a catastrophe that would be much more massive than it has ever been; and at the same time, the birth, or rather the manifestation, of much higher and more comprehensive ideas and wills which, when heard, will bring a vaster, more extensive, more complete and more perfect solution than before.

This struggle, this conflict between the constructive forces of an ascending evolution, of an increasingly perfect and divine realization, and the more and more destructive forces—powerfully destructive, forces of an uncontrollable madness—is becoming more obvious, unmistakably visible, and it is a kind of race or battle as to which will be first to reach its goal. All the hostile, anti-divine forces, these forces of the vital world, seem to have descended upon earth and are using it as their field of action; and at the same time, a new, higher, more powerful spiritual force has also descended upon earth to bring a new life to it. This renders the battle more bitter, violent and visible, but apparently more decisive, too, which is why we may hope to arrive at an early solution.

There was a time, not so very long ago, when man's spiritual aspiration was turned towards a silent, inactive peace, detached from all the things of this world, an evasion of life to avoid the struggle, precisely, to rise above the battle, to be liberated from effort. It was a spiritual peace where, along with the cessation of tension, struggle and effort, suffering in all its forms also ceased, and this was considered the true and unique expression of the spiritual and divine life. This is what was considered divine grace, divine succor, divine intervention. And even now, in this age of anguish, tension and hypertension, this sovereign peace is of all help the best received, the most welcome, the relief asked and hoped for. For many, it is still the true sign of divine intervention, of divine grace.

In fact, no matter what you wish to realize, you must begin by establishing this perfect and immutable peace—it is the necessary basis for any work; but unless you are thinking of an exclusive or personal and egoistic liberation, you cannot stop there. There is yet another aspect to the divine grace, the aspect of progress that will be victorious over all obstacles, the aspect that will propel humanity into a new realization, open the doors unto a new world, enable not only a select few to benefit from the divine realization, but through their influence, their example and their power, bring a new and better condition to the rest of humanity.

It opens vistas of realization into the future and already foreseen possibilities through which an entire section of humanity, which

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is consciously or unconsciously open to the new forces, will be lifted up, as it were, towards a higher, more harmonious, more perfect life ... and even if individual transformations are not permissible nor possible in all cases, at least there will be a kind of uplifting of the whole, a harmonization of everything, enabling a new order, a new harmony to be established and the anguish of disorder and the present strife to disappear and be replaced by an order that will allow for the harmonious working of the whole.

There will be other consequences that by opposite means will tend to eradicate the perversion and ugliness created in life due to the intervention of the mind, a whole range of deformations that have aggravated suffering, misery, moral poverty, a whole zone of sordid and repugnant miseries that makes an entire portion of human life so hideous. That must disappear. That is what in many respects makes humanity infinitely inferior to animal life, with its simplicity and its natural spontaneity, and which in spite of everything is harmonious. Suffering among animals is never as miserable and sordid as it is in a whole section of humanity perverted by a mentality exclusively turned towards egoistic needs.

One must rise above, surge forth into the Light and the Harmony, or sink back down into the simplicity of a wholesome, unperverted animal life.

(After a moment of silence, Mother adds)

But those who cannot be lifted up, who refuse to progress, will automatically lose the use of the mental consciousness and fall back into an infrahuman stage.

I'll tell you of an experience I had which will help you better understand. It was a short while after the supramental experience of February 3, and I was still in that state where things of the physical world seemed so remote, so absurd. A group of visitors asked permission to greet me, and they came one evening to the playground. They were rich people—that is, they had more money than they needed to live. Among them was a woman in a saree. She was very fat, and her saree was so arranged as to hide her body. When she bent over to receive my blessings, a corner of her saree fell open, uncovering part of her body, a bare belly. An enormous belly. It came as a shock to me ... There are obese people who are not at all repugnant, but there I suddenly saw the perversion, the rottenness that this abdomen concealed. It was like an enormous abscess expressing greed, vice, depravity of taste, sordid

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desire that seeks satisfaction as no animal would, grossly, and above all, perversely. I saw the perversion of a depraved mind placed at the service of the basest appetites. Then, in a flash, something leapt forth from me, a prayer, like a Veda: 'O Lord, it is this that must vanish!'

One can well understand that physical misery or the unequal distribution of the world's wealth could be remedied. One can think of economic and social solutions that could remedy all that, but this particular misery, this mental misery, this vital perversion—it is this that cannot change, that does NOT WANT to change. And those who belong to this kind of humanity are condemned in advance to disintegration.

The meaning of original sin is precisely this: the perversion that began with the mind.

That part of humanity, of the human consciousness, which is able to unite with the Supermind and liberate itself will be completely transformed. It is moving towards its future reality as yet unexpressed in the outer form; the part very close to the simplicity of the animal, close to Nature, will be reabsorbed by Nature and thoroughly reassimilated. But that corrupted part of the human consciousness, which through its wrong use of the mind allows this perversion, will be abolished.

That kind of humanity belongs to an unfruitful attempt—and will be eliminated, like so many other abortive species which have vanished in the course of universal history.

Certain prophets in the past had this apocalyptic vision, but as usual things became mixed, and along with their vision of the apocalypse they did not have the vision of the supramental world that will come to uplift the consenting part of humanity and transform this physical world. However, to give hope to those born into this perverted part of the human consciousness, redemption through faith was taught: those who have faith in the sacrifice of the Divine in Matter will automatically be saved, in another world—faith alone, without understanding, without intelligence. They never saw the supramental world, nor did they see that the great Sacrifice of the Divine in Matter is that of an involution which will lead to the total revelation of the Divine in Matter itself.

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