Vertical time' - a sort of absoluteness in each second. As if Mother were experiencing her body at the level of subatomic physics. A new mode of life in matter.
The course of 1961, the year of the first American voyage in space, arrives at the heart of the great mystery– "It is double! It is the same world and yet it is.... what?" In one world, everything is harmonious, without the least possibility of illness, accident or death – "a miraculous harmony" – and in the other, everything goes wrong. Yet it is the same world of matter - separated by what? "More and more, I feel it’s a question of the vibration in matter." And then, what is this "vertical time" which suddenly opens up another way of living and being in the matter, in which causality ceases to exist – "A sort of absoluteness in each second"? A new world each second, ageless, leaving no trace or imprint. And this "massive immobility" in a lightning-fast movement, this "twinkling of vibrations," as if Mother were no longer experiencing her body at the macroscopic level, but at the level of subatomic physics. And sixty years of "spiritual life" crumble like a "far more serious illusion" before.... a new Divine... or a new mode of life in matter? The next mode? "I am in the midst of hewing a path through a virgin forest." Volume II records the opening up of this path.
X has written expressing his 'gratitude for all the revelations OF THE SUPREME' he has had during his meditations with me.
This is something new he has accepted, because the Supreme doesn't usually appear in tantrism—they are in contact with the Shakti and don't bother about the Supreme. But here he has come to accept it.
He has tried very hard to understand. But his spiritual conception has remained like this: one can—one MUST—master life, and in life, to some extent, a certain adaptation to the higher forces can be achieved; but there is no question of transformation: the physical world remains the physical world. It can be a little better organized, more harmonious, but there is no question of something else, of divinization—no question at all.
And this is probably why there are things he can't make out in his contact with me, because he simply doesn't understand. For example, these physical disorders baffle him, they seem incompatible with my realization. As long as the question of transformation does not come into play, the realization I had was sufficient to establish a kind of very stable order—reaction against the transformative will is what causes these disorders. And this he does not understand—to him something seems not to be functioning properly. He must feel a contradiction between certain things he perceives in my consciousness and my contact with the material world. 'This being this,' he thinks, 'that ought to be like that; so why...?' He doesn't understand.1
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