Mother’s Agenda 1962

January 27, 1962

I'd like to ask you a question about those lines from Savitri I showed you the other day. I don't know if you remember—the passage about the "white gods."

What did you want to ask? What was it that "the white gods had missed"? But Sri Aurobindo has written it all down in full, right here in the Aphorisms. He has mentioned everything, taken up one thing after another: "Without this, there would not have been that; without this, there would not have been that..." and so on.¹

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But I also remember reading The Tradition, before I met Sri Aurobindo (it was like a novel, a serialized romance of the world's creation, but it was very evocative; Theon called it The Tradition). That was where I first learned of the universal Mother's first four emanations, when the Lord delegated his creative power to the Mother. And it was identical to the ancient Indian tradition, but told like a nursery story; anyone could understand—it was an image, like a movie, and very vivid.

So She made her first four emanations. The first was Consciousness and Light (arising from Sachchidananda); the second was Ananda and Love; the third was Life; and Truth was the fourth. Then, so the story goes, conscious of their infinite power, instead of keeping their connection with the supreme Mother and, through Her, with the Supreme, instead of receiving indications for action from Him and doing things in proper order, they were conscious of their own power and each one took off independently to do as he pleased—they had power and they used it. They forgot their Origin. And because of this initial oblivion, Consciousness became unconsciousness, and Light became darkness; Ananda became suffering, Love became hate; Life became Death; and Truth became Falsehood. And they were instantly thrown headlong into what became Matter. According to Theon, the world as we know it is the result of that. And that was the Supreme himself in his first manifestation.

But the story is easy to understand, and quite evocative. On the surface, for intellectuals, it's very childish; but once you have the experience you understand it very well—I understood and felt the thing immediately.

And once the world has become like that, has become the vital world in all its darkness, and they, from this vital world, have created Matter, the supreme Mother sees (laughing) the result of her first four emanations and She turns towards the Supreme in a great entreaty: "Now that this world is in such a dreadful state, it has to be saved! We can't just leave it this way, can we? It has to be saved, the divine consciousness must be given back to it. What to do?" And the Supreme says, "Thrust yourself into a new emanation, an emanation of the ESSENCE of Love, down into the most material Matter." That meant plunging into the earth (the earth had become a symbol and a representation of the whole drama). "Plunge into Matter." So She plunged into Matter, and that became the primordial source of the Divine within material substance. And from there (as is so well described in Savitri), She begins to act as a leaven in Matter, raising it up from within.

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And as She plunged into the earth, a second series of emanations was sent forth—the gods—to inhabit the intermediary zones between Sachchidananda and the earth. And these gods (laughing)... well, great care was taken to make them perfect, so they wouldn't give any trouble! But they are a bit... a bit too perfect, aren't they? Yes, a bit too perfect: they never make mistakes, they always do exactly as they're told.... In short, rather lacking in initiative. They do have some, but....

In fact, they were not surrendered in the way a psychic being can be, because they had no psychic in them. The psychic being is the result of that descent. Only human beings have it. And that's what makes humanity so superior to the gods. Theon insisted greatly on this: throughout his story, humans are far superior to gods and should not obey them—they should only be in contact with the Supreme in his aspect of perfect Love.

I don't know how to put it.... To me, those gods always seemed... (not those described in the Puranas, they're different... well, not so very different!) but the way Theon presented them, they seemed just like a bunch of marshmallows! It's not that they had no power—they had a lot of power, but they lacked that psychic flame.

And to Theon, the God of the Jews and Christians was an Asura. This Asura wanted to be unique; and so he became the most terrible despot imaginable. Anatole France said the same thing (I now know that Anatole France had never read Theon's story, but I can't imagine where he picked this up). It's in The Revolt of the Angels. He says that Satan is the true God and that Jehovah, the "only God," is the monster. And when the angels wanted Satan to become the one and only God, Satan realized he was immediately taking on all Jehovah's failings! So he refused: "Oh, no—thank you very much!" It's a wonderful story, and in exactly the same spirit as what Theon used to say. The very first thing I asked Anatole France (I told you I met him once—mutual friends introduced us), the first thing I asked him was, "Have you ever read The Tradition?" He said no. I explained why I had asked, and he was interested. He said his source was his own imagination. He had caught that idea intuitively.

Well, if you speak this way to philosophers and metaphysicians, they'll look at you as if to say, "You must be a real simpleton to believe all that claptrap!" But these things are not to be taken as concrete truths—they are simply splendid images. Through them I really did come in contact, very concretely, with the truth of

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what caused the world's distortion, much better than with all the Hindu stories, far more easily.

Buddhism and all similar lines of thought took the shortest path: "The desire to exist is what has caused all the trouble." If the Lord had refrained from having this desire, there would have been no world! It's childish, very childish, really a much too human way of looking at the problem.

To see it from the angle of delight of being is qualitatively far superior, but then there's still the problem of why it all became the way it is. The usual reply is: because all things were possible, and this is ONE possibility. But it's not a very satisfying feeling: "Yes, all right, that's just the way it is, it's a fact." People used to ask Theon too, "Why did it happen like this? Why...?" "Wait till you get to the other side, then you will know. And meanwhile do what's necessary to get there—that's the most urgent thing."

But there is one advantage: without those beings, without the world's distortion, many things would be lacking. Those beings potentially embodied certain absolutely unique elements—understandably so, since they were the first wave. And precisely because they still WERE the Supreme to such a great extent, each one felt he was the Supreme, and that was that. Only it wasn't quite sufficient, for the simple reason that they were already divided into four, and one single division is enough to make everything go wrong. It's readily understandable: it's not something essentially evil, but a question of wrong FUNCTIONING; it's not the substance, not the essence. The essence isn't evil, but the functioning is faulty.

But if you understand....

The words are so childish that if you tell this story to intelligent people, they look at you with pity—but it gives such a concrete grasp of the problem! It helped me a lot.

It was written in English and I am the one who translated it into French—into horrible French, perfectly ghastly, because I put in all the new words Theon had dreamed up. He had made a detailed description of all the faculties latent in man, and it was remarkable—but with such barbarous words! You can make up new words in English and get away with it, but in French it's utterly ridiculous. And there I was, very conscientiously putting them all in! Yet in terms of experience, it was splendid. It really was an experience—it came from Madame Theon's experiences in exteriorization. She had learned what Theon also taught me, to speak while you're in the seventh heaven (the body goes on

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speaking, rather slowly, in a rather low voice, but it works quite well). She would speak and a friend of hers, another English woman who was their secretary, would note it all down as she went along (I think she knew shorthand). And afterwards it was made into stories, told as stories. It was all shown to Sri Aurobindo and it greatly interested him. He even adopted some of the words into his own terminology.

The divisions and subdivisions of the being were described down to the slightest detail and with perfect precision. I went through the experience again on my own, without any preconceived ideas, just like that: leaving one body after the other, one body after the other, and so on twelve times.... And my experience—apart from certain quite negligible differences, doubtless due to differences in the receiving brain—was exactly the same.

(the clock strikes)

I have to go....

I don't know if those experiences have been described in traditional scriptures. I haven't read any—I know nothing of Indian literature, nothing at all. I only know what Sri Aurobindo has said, plus a few odds and ends from here and there. And each time I found myself faced with their vocabulary... oh, it really puts you off!

You speak of exteriorization—couldn't you show me a simple way of learning to do it?

You can't do it on your own, it's dangerous.

Some people do it spontaneously, so of course you're not going to tell them it's dangerous. But it is dangerous, because if they do it just like that, without being watched over, and someone or something abruptly calls them back—some event, some circumstance or other—they can be cut off (gesture of the cord being cut). I would never let anyone without knowledge do it on his own. If it's spontaneous, it means it comes from previous existences, so they have the knack. But all the same it's a bit risky, someone should always be there to watch over your body. And as for teaching it to someone offhand—no.

I did try once in France—with Hohlenberg, that painter who came here during the war [World War I] and then had to go back.²

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He came to France and asked me. He absolutely insisted. He had read all Theon's stuff and was well up on everything and very anxious to try. So I taught him how to do it; and what's more, I was there, he did it in my presence. And, mon petit, the moment he went out of his body, he was thrown into a panic! The man was no coward—he was very courageous—but it absolutely terrified him! Sheer panic.... So I said no, no, no.

But for instance, I do exteriorize at night.

Not in the same way.

Not in the same way?... And oh, how I fight!

Where do you go?

I go to all kinds of places—I have had experiences with P., for instance....³

...When you lie down to sleep, just call on me.

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