Mother’s Agenda 1951-1960

November 27, 1958

(Concerning the disciple's karma and the tantric discipline that he is following to dissolve this karma, Mother wonders why She herself had not been able to dissolve it directly and why it was necessary to resort to intermediaries)

I am used to seeing the process or the working of things more from a spiritual point of view, something more universal, whereas this needs to be seen from a detailed, occult point of view.

For example, one thing had always appeared unimportant to me in action—intermediaries between the spiritualized individual being, the conscious soul, and the Supreme. According to my personal experience, it had always seemed to me that if one is exclusively turned towards the Supreme in all one's actions and expresses Him directly, whatever is to be done is done automatically. For example, if you are always open and if at each second you consciously want to express only what the Supreme Lord wants to be expressed, it is done automatically. But with all that I have learned about pujas, about certain scriptures and certain rituals as well, the necessity for a 'process' has become very clear to me. It's the same as in physical life; in physical life, everything needs a process, as we know, and it is the knowledge of processes that constitutes physical science. Similarly, in a more occult working, the knowledge and especially the RESPECT for the process seem to be much more important than I had first thought.

And when I studied this, when I looked at this science of processes, of intermediaries, suddenly I clearly understood the working of karma, which I had not understood before. I had worked and intervened quite often to change someone's karma, but sometimes I had to wait, without exactly knowing why—the result was not immediate. I simply used to wait without worrying about the reasons for this slowness or delay. That's how it was. And generally it ended, as I said, with the exact vision of the karma's source, its initial cause; and scarcely would I have this vision when the Power would come, and the thing would be dissolved. But I didn't bother about finding out why it was like that.

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One day I had mentioned this to X¹ when he was showing me or describing to me the different movements of the pujas, the procedure, the process of the puja. I said to him, 'Oh, I see! For the action to be immediate, for the result to be immediate, one must acknowledge, for example, the role or the participation of certain spirits or certain forces and enter into a friendly relationship or collaboration with these forces in order to obtain an immediate result, is it not so?' Then he told me, 'Yes, otherwise it leaves an indefinite time to the play of the forces, and you don't know when you will get the result of your puja.'

That interested me very much. Because one of the obstacles I had felt was that although the Force was acting well, there was a time lag that appeared inevitable, a time element in the work which seemed unavoidable—a play left to the forces of Nature. But with their knowledge of the processes, the tantrics can dispense with all that. So I understood why those who have studied, who are initiated and follow the prescribed methods are apparently more powerful—more powerful even than those who are conscious in the highest consciousness.

What interested me is that in their case (those who follow tantric or other initiations), what is doubtful is whether or not they can succeed in receiving the response of the true Power, the divine power, the supreme power; they do everything they can, but this question still remains. Whereas for me, it is the opposite situation: the Power is there, I have it, but how can I make it act here in matter? The process for making it act immediately was missing—though not totally; I know from the psychological standpoint, but there is something other than the psychological power, there is the whole play of conscious, individualized forces that are everywhere in Nature and that have the right to exist. Since it was created this way, it must express something of the supreme Will, otherwise He wouldn't have made use of intermediaries—but in His plan, it is obvious that the intermediary has a legitimate place.

It is like the story X told me of his guru² who could command the coming of Kali (something which seems quite natural to me when one is sufficiently developed); well, not only could he commend the coming of Kali, but Kali with I don't know how many crores of her warriors! ... For me, Kali was Kali, after all, and

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she did her work; but in the universal organization, her action, the innumerable multiplicity of her action, is expressed by an innumerable multitude of conscious entities at work. It is this individualization, as it were, that gives to these forces a consciousness and a certain play of freedom, and this is what makes all the difference in action. It is in this respect that the occult system is an absolutely indispensable complement to spiritual action.

The spiritual action is direct, but it may not be immediate (anyway, that's my experience). Sri Aurobindo said that with the supramental presence, it becomes immediate—and I have experienced this. But this would then mean that the supramental Power automatically commands all these intermediaries, whereas if it's not present, even the highest spiritual power would need a specialized knowledge to act in this realm, a knowledge equivalent to an occult or initiatory knowledge of all these realms. This is why I told X, 'Well, you taught me many things while you were here.' There is always something to learn.

Of course, when the Supramental is here, it will be very different. I see it clearly: in moments when it is there, everything is turned inside out, and all this belongs to a world ... to the world of preparation. It is like a preparation, a long preparation.

It remains to be seen if all this has first to be mastered before there is even the possibility of holding the Supramental, of FIXING it in the manifestation. That is the great difference. For example, those with the power to materialize forces or beings lack the capacity to fix them, for these are fluid things which act and are then dissolved. That is the difference with the physical world where it is this condensation of energy that makes things ... (Mother strikes the arms of her chair) stable. All the things in the extraphysical realms are not stable, they are fluid—fluid and consequently uncertain.³

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