Mother’s Agenda 1965

March 20, 1965

It seems to be a time of testing (as they say in English, in the sense of a "touchstone"), a test of equanimity—not an equanimity of the soul: a test of integral equanimity, even in the cells of the body. As if someone were saying, "Ha, you want the earth to change; ha, you want Matter to become divine; oh, you want all Falsehood to disappear—very well, let's see if you bear up." There.

Because if we rely on what Sri Aurobindo said, time is clearly very short; if the supramental forces have to effectively dominate (maybe not outwardly, but effectively) life on earth in 1967, that doesn't leave much time....

And probably, the nearer we draw to the appointed hour, the tighter it's going to become.

There are odd phenomena. You didn't meet this B. when he was here?... He introduced me to certain things I was unaware of: it seems there are in various corners of the world people who have received messages, and in particular a being who calls himself Truth and who speaks in my name. He says, "The Mother says... the Mother says..." and also, "The Mother will make declarations, and you will have to take them very seriously." All sorts of things like that (people whom I don't know). Then there is someone, among those same people who receive messages and revelations, a spirit (I don't know if he is that same "Truth" or someone else, I don't remember in detail), who said, who "announced 1967"—this is interesting. And I don't know those people at all. And it doesn't seem possible to me that they could have had in their hands books by Sri Aurobindo or me, I don't think. He announced that in '67 (I repeat roughly), we would have reached the point of the pushbutton that triggers the destruction (because in those countries, they boast of being able to trigger a terrible destruction by pushing a button), and just when the catastrophe is about to take place, the supreme Power, as he says in a picturesque way, will push its own button and everything will be transformed—just when people expect complete destruction, the complete transformation will come.

That's the domain in which their imagination works. They receive messages of that sort. Which means that people seem to be

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feeling very strongly that just before the change there will be an extremely critical moment. Only, of course, they tell you that in a quiet tone, "The transformation will come and everything will be saved"—that's all very well, but...

The work has to be done.

Ah, we shouldn't sit back and say, "Oh, then everything is fine!" (Mother laughs)

Because it doesn't seem possible to me (though I don't know), it doesn't seem possible to me that the state of the earth is adequate to justify an integral transformation. As for Sri Aurobindo, he used to say that it would come in stages, that there would first be a sort of small formation, or a small creation that will receive the Light and be transformed, and that's what will work as a leaven for the general transformation.

There are all the Christian, Buddhist theories, Shankara, all those who declare that the world is an "unreal Falsehood" and that it must disappear and give place to a "heaven" (a "new world" and a "heaven"). And this is among the most "aspiring" elements of mankind, those who aren't content with the world as it is, who don't say, "Oh, as long as I am here and alive, things are fine; afterwards, I don't care"—enjoy the short life. "Afterwards, well, it's over, and that's that; let me make the most of the moment I've been given." What a queer conception!... That's the other extreme.

But in fact, if we go back to the source, there was an Evangelist (I think it was St. John) who announced "a new heaven and a new EARTH."

Yes, a new earth.

Both are there.

It's St. John.

They haven't understood anything.

No.

And naturally, the ancient Vedas and all the old traditions announced a new earth, that's well known.

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But even the Christians.

Even the Christians, yes. St. John said that there would be a new earth—that there would be, in fact, a new Christ, who corresponds to that of the Hindus.

Kalki?

Yes, Kalki. The description is very similar.

And the Maitreya Buddha, too.

Yes, but it seems we should be more cautious about him. According to Alexandra David-Neel, it's not a truly authentic text, it came afterwards, after Buddha's descendants: it isn't what Buddha himself is said to have preached. There is a controversy here. Of course, Alexandra belonged to the Buddhism of the South, which is very rigid and absolutely rejects all the fancies of the Buddhism of the North with its innumerable bodhisattvas and all the stories (they've got so many stories! pulp novels). And she rejected all that, saying it wasn't part of Buddha's authentic teaching.

Buddha said that the world, this terrestrial world (maybe the universe, I don't know, the point isn't very clear), in any case the terrestrial world is the result of Desire (but I know someone who used to say [laughing], "Yes, it's God's desire to manifest!"), and that when "Desire" disappears, the world will disappear and there will be Nirvana. In other words, once the desire to manifest has disappeared, there is no Manifestation anymore.

I don't think Buddha was ignorant; I think he knew very well the existence of invisible beings, of immortal beings (what men call gods) and probably the existence of a supreme God, too—he very likely knew it. But he didn't want people to think about it because it appeared to contradict his opinion that the world was the result of Desire and that, once Desire was withdrawn, the world withdrew—if there is an immortal world, things cannot happen that way.

Basically, the further one goes, the more one realizes that all human teachings are opportunistic: they are told with an aim "in view"; one thing is told, and the other (not that it's not known) is deliberately ignored. It seems hard to me to find a different explanation, because as soon as you have passed beyond the Mind (and those people appear to have done so), all knowledge is... (what's

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the word?) available, obtainable.

(silence)

It's something that can be seen constantly: when you don't give people a pre-digested food, in the sense of selecting what has to be retained and rejecting the rest, they don't absorb it... or else they do their own digesting of it, which is the worst of all.

But minds are increasingly opening to other possibilities that had until now remained hidden by religions. Minds are ready to understand the "esoteric" revelations of religions.

(Mother nods her head without conviction)

That's the present progress.

The first result is the creation of a general malaise—they feel as if the earth they're standing on isn't steady anymore: it quakes. They find it uncomfortable.

(long silence)

For me, the problem is completely different.... Up there in the Mind and above, everything is fine—everything is fine; but the big difficulty is to change the physical, to change Matter.... You get a feeling that you have touched—touched a secret, found a key—and the next minute, pfft! it no longer works, it's inadequate.

I was telling Pavitra a few days ago: all those physical disorders of the body, those disorders in the functioning or even organic disorders, suddenly (naturally, the constant state is one of aspiration: an intense, continuous, conscious aspiration) and suddenly—suddenly—an almost stupefying Response: all disorder disappears, not only inside but around (around, sometimes over a rather vast extent), and everything becomes automatically organized, harmonized, without the least effort, and it starts... (Mother draws the great waves of the eternal Movement) moving within an extraordinary progressive harmony; then, with no apparent reason, without anything having changed in the consciousness and any outer circumstances making a difference, pfft! it reverts to what it was before: disorder, conflict, chaos, things that grate. And then, as you aren't conscious of the why, you don't have the key!

I told him, that's why people who very much tried to find, but in vain, spoke of "God's Will"; but that... (Mother shakes her head)

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that seems to be irreconcilable with, as I said, the knowledge you have when you have passed beyond the Mind. The Mind can say that to itself in order to give itself peace, but it's thoroughly, thoroughly unsatisfying, because it postulates an unacceptable arbitrariness, which is felt as contrary to the Truth. But then, how do you explain those kinds of reversals?... Naturally, others, like Buddha, spoke about Ignorance; they said, "You are ignorant; you think you know, but you are ignorant." But the key he gave isn't satisfying, either.... Because when you have taken care to establish down to the cells of the body an apparently unshakable equanimity, how can you accept the ignorance factor?

Which means that the further you go, the nearer you draw to the Goal, the more... inexplicable it appears to be.

So for me (I mean for this body), the only recourse is a blissful surrender (gesture of immobile offering Upward), and not a heavy, not an inert surrender: intense, intense! And in a joy, oh, extraordinary. That's the only thing.

I don't know, maybe for others it [the ecstasy] is allowed to last, but for this body... After a while, all the problems from outside come back, that is to say, all the vibratory difficulties of the world are allowed to reach it again in order to be taken up and transformed in the Light of the Lord. And the whole problem crops up again.

You know, problems of illness, problems of possession (vital and mental possession), problems of egos that refuse to yield (and this results in circumstances which, humanly, are described in the ordinary way: such and such a thing has happened to so-and-so—but that's not how it comes into the consciousness), well, if you look at things in a sufficiently general way, those problems REMAIN problems. There is indeed something, but a "something" that is still elusive (elusive in its essence): it has to do with feeling, with sensation, with perception, also with aspiration—it has to do with all that, and it is... what we habitually call divine Love (that is, essential Love, that which is expressed by Love and seems to be beyond the Manifestation and Nonmanifestation, which, naturally, becomes Love in the Manifestation). And That would be the ALL-POWERFUL expression. In other words, That is what would have the power to transform into divine consciousness and substance all the chaos we now call "world."

There was the experience of That [the experience of the great pulsations], but it was an experience... (how can I put it?) of a drop that would be an infinite, or of a second that would be an

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eternity. While the experience is there, there is absolute certitude; but outwardly, everything starts up again as it was one minute before—That (gesture of pulsation for a second), puff! everything is changed; then everything starts up again, with perhaps a slight change that's perceptible only to a consciousness (perceptible to the consciousness, but not concretely perceptible), and with, generally, violent reactions in the Disorder: something that revolts.

So, to our logic (which is obviously stupid, but anyway), it means that the goal is still very far away, that the world isn't ready.

You see, all of a sudden, through the intensity of the aspiration, of that sort of thirst for "the Thing," contact is made—contact is made; it isn't even a contact between two different things, it is... That which is all. But it is in Time that the Thing is expressed, and then it doesn't last, so much so that even the resulting effect doesn't seem to be able to last. Although there is something there that contradicts: the effect is lasting, but imperceptible as long as it isn't general; so immediately it's a translation into the world of Time, Space, and so on.

Whereas "That" is beyond Time and Space. When you have gone from the Creation to Noncreation (which do not follow each other, they are concomitant), if you go beyond, you encounter this "something" which, I don't know why, I call Love.... Probably because the vibration of true Love (what I call divine Love, which is at work in the world) bears the closest resemblance to That. It is something absolutely inexpressible, which belongs neither to "receiving" nor to "giving," neither to uniting nor to absorbing, nothing like all that.... It's something very particular.

(long silence)

I remember, that night I spoke of, I WAS that Pulsation, and each burst of pulsation created. Well, it was the first expression of That in the Manifestation; and it was already in action, it was already in movement. But the Vibration BEHIND that is... I might say the potentiality of everything—of everything that becomes perceptible to us through the Manifestation; because it is everything that in our consciousness gets divided into various possibilities, like truth, love, life, power, etc. (but all that is nothing, of course, it's dust in comparison). And it's everything together; not the union of different things: it's EVERYTHING—everything, and it is absolutely

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ONE, but everything is there. And That is what one finds beyond the Manifestation and the Nonmanifestation—the Manifestation almost looks like child's play in comparison. That Pulsation was the origin of the Manifestation.

And Nonmanifestation is blissful Immobility—it's more than that, but it's essentially that: blissful Immobility. It's the supreme and supremely divine essence of rest. And both [Manifestation and Nonmanifestation] are together, and they come from That.

I have a very strong feeling that it's only That, only with That that things can change, all the rest is inadequate.

And if I remember right, Sri Aurobindo said that this manifestation (which he too calls Love) would take place AFTER the supramental manifestation, didn't he?

First Truth, then Love.

Then Love.

Yes, he said there were different "levels" in the Supramental—but that (smiling) is the sauce that makes things more easily digestible (!) Everyone says things in the way he finds the easiest to assimilate.

But the experience—the experience—is always beyond words, always.

(silence)

And it's rather strange: all these cells have in their aspiration an Ananda of Light, of Truth, but that doesn't satisfy them completely, that is, they still have a sensation of helplessness.... Of course, it's all the Darkness, all the Falsehood, all the Disorder, all the Disharmony of the world that you constantly absorb every time you breathe (not to speak of all that you absorb with food, and all the rest—the worst of all—that you absorb mentally through con­tact with others, mentally and vitally). And all that has to be changed, transformed, constantly. Well, the cells feel their helplessness to face the work if That, that Vibration, isn't there. They find that Vibration irresistible, they find it's the only irresistible one.

Naturally, there is a progress (a work that can be noted, discerned) in the consciousness of the cells, in their receptivity and their resistance to Disorder; but it's just a progress, meaning that the possibility, and even the recurrence of disorder, decomposition, disharmony, wrong functioning, none of that is conquered at all,

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not at all.... There is a growing feeling of being the docile instrument of the supreme Will, to such a point that the cells feel that whatever they may be asked to do they can do, but there is at the same time the very clear perception that the field of what is asked of them is still very limited—very limited—and that they would be unable to do better or more. And that's what gives weight to the notion of wear and tear, of aging—not that they feel like that, but in material fact, what is asked of them is very limited.

(silence)

On the 19th I had a very clear experience: I was with A., who was in a dreadful—dreadful—state of agitation, revolt, confusion... everything one can imagine. And for certainly nearly three quarters of an hour, he kept throwing it all on me violently. I was there—I didn't notice it! I was laughing, speaking, acting, moving around, and the body felt per-fect-ly fine. I came back to my room here, P. and V. were here and they had heard (he was shouting like a madman), they had heard the whole thing; they were full of a sort of horrified pity because of what that boy had inflicted on me—and INSTANTLY the cells felt the fatigue, the terrible tension... which they had NOT FELT all the while, not for a minute! When I got up to leave A., everything was charming, it was fun; and instantly when I entered this room, there was a fatigue and tension COMING FROM THEIR CONSCIOUSNESS! So then, I looked carefully (as an experience it was interesting, naturally), and I said to myself, "Strange how it can influence the cells TO THIS EXTENT." Of course, I started drawing the consciousness within, and it went away. But it went away because I worked for it to, while before I hadn't worked not to be tired: it was spontaneous.

It gave me an interesting measure of the interdependence.

The body follows the action very well and does all that it has to do, but when around it there are consciousnesses that feel or think otherwise, that still has a considerable action; although the consciousness isn't affected: it's perfectly lucid, it sees the whole play all the time, and it is conscious of the forces that come and of the whole play. So how is it that, the consciousness being conscious of the forces that come, those forces still have the power to act on the cells directly?... That's a problem.

It means a cellular interdependence that makes the program very, very, VERY difficult.

It interested me. Absolutely no fatigue and that sort of feeling of

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living in the universal, eternal Rhythm, like that (great gesture in waves), and amused all the time, I am all the time amused; and instantly: tension, fatigue, a need to rest, to concentrate.

And visibly—visibly for the consciousness—the vibrations came from the others [P., V.].

So an all-powerful vibration is needed to go vrrm! (gesture of flattening all around), and then to annul everything in its action.

But as Sri Aurobindo wrote, if that came (Mother laughs), maybe it would destroy too many things!

Because those were vibrations of goodwill, there was no hostility, nothing, absolutely nothing—the hostility was before, with A.! The revolt and so on. And it had no effect WHATSOEVER.

After that, I said to myself, "How little we know! How limited all our understanding is in comparison with what IS: the mechanism."

Well.