The 'psychological preparation' of Satprem for his role as The Mother's confidant, as She narrated her experiences of the 'yoga of the cells' from 1951-1973.
This first volume is mostly what could be called the "psychological preparation" of Satprem. Mother's confidant had to be prepared, not only to understand the evolutionary meaning of Mother's discoveries, to follow the tenuous thread of man's great future unravelled through so many apparently disconcerting experiences - which certainly required a steady personal determination for more than 19 years! - but also, in a way, he had to share the battle against the many established forces that account for the present human mode of being and bear the onslaught of the New Force. Satprem - "True Love" - as Mother called him, was a reluctant disciple. Formed in the French Cartesian mold, a freedom fighter against the Nazis and in love with his freedom, he was always ready to run away, and always coming back, drawn by a love greater than his love for freedom. Slowly she conquered him, slowly he came to understand the poignant drama of this lone and indomitable woman, struggling in the midst of an all-too-human humanity in her attempt to open man's golden future. Week after week, privately, she confided to him her intimate experiences, the progress of her endeavour, the obstacles, the setbacks, as well as anecdotes of her life, her hopes, her conquests and laughter: she was able to be herself with him. He loved her and she trusted him. It is that simple.
When I am not in my body, I have all kinds of contacts with people, contacts of different types. And it's not a thing decided in advance, it is not willed, it is not even thought out; it is simply ... observed.
Certain relationships are entirely within me, entirely. It is not a relationship between individuals, but a relationship between states of being—which means that with the same individual there may be many different relationships. If it were a single whole ... but I am still not sure if there is a single person with whom the relationship is global.
So there are parts which are entirely within me, entirely—there is no difference; they are myself. There are other parts with which I am conscious of an exchange—a very familiar, very intimate exchange. And there are parts outside of me with which I still have relationships, not exactly as with strangers but merely
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as acquaintances; it is still necessary to observe their reactions in order to do the correct thing. And the ratio between these different parts is naturally different depending upon the different individuals.
(The disciple complains of his difficulties)
Difficulties are sent to us exclusively to make the realization more perfect.
Each time we try to realize something and we encounter a resistance or an obstacle, or even a failure—what appears to be a failure—we should know, we should NEVER forget, that it is exclusively, absolutely, to make the realization more perfect.
So this habit of cringing, of being discouraged or even feeling ill at ease or abusing oneself, saying, 'There, I've done it again ...' All this is absolute foolishness.
Rather, simply say, 'We do not know how to do things as they should be done, well then, let them be done for us and come what may!' If we could only see how everything that looks like a difficulty, an error, a failure or an obstacle is simply there to help us make the realization more perfect.
Once we know this, everything becomes easy.
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