Mother’s Agenda 1966

June 8, 1966

(Regarding an old Talk of 19 April 1951 in which Mother said: "You seem to be on an inner hunt, you go hunting for the dark little corners.... You offer the difficulty, whether it is in yourself or in others, whatever the seat of its manifestation, to the Divine Consciousness, asking It to transform it.")

That's precisely what I have been doing for two days! For the last two days I have spent all my time seeing all that... oh, an accumulation of heaps of sordid little things we constantly live in, sordid tiny little things. And then, there is only one way—only one way, always the same: to offer it.

This Supreme Consciousness almost seems to put you in contact with quite forgotten things that belong to the past—that are even, or that were or seemed, completely erased, with which you no longer had any contact: all kinds of little circumstances, but seen now in the new consciousness, in their true place, and because of which all life, all human life is such a pathetic, miserable, mean whole. And then, there's a luminous joy in offering all that for it to be transformed, transfigured.

Now it has become the movement of even the cellular consciousness. All the weaknesses, all the response to adverse suggestions (I mean the tiny little things of every minute, in the cells), it sometimes

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comes in waves, to such a point that the body feels it's going to buckle under the onslaught, and then... there's such a warm, deep, sweet light, so powerful, which restores order everywhere, puts everything in its place and opens the road towards transformation.

These phases are very difficult times for the body's life; you feel as if there only remains one thing that decides: the supreme Will. There's no support left—no support; from the support of habit to the support of knowledge and the support of will, all the supports have disappeared: there is only the Supreme.

(silence)

The aspiration in the cellular consciousness to the perfect sincerity of the consecration.

And the lived experience—intensely lived—that only that absolute sincerity of the consecration allows existence.

The slightest pretence is an alliance with the forces of dissolution and death.

So it's like a chant in the cells—but they mustn't even have the insincerity to watch themselves—the chant of the cells: "Your Will, Lord, Your Will..."

And the immense habit of depending on the will of others, the consciousness of others, the reactions of others (of others and of all things), that sort of universal playacting everyone does for everyone and everything does for everything must be replaced by a spontaneous, absolute sincerity of consecration.

It is obvious that that perfection in sincerity is possible only in the most material part of the consciousness.

That's where you can be, exist, act without watching yourself be, without watching yourself exist, without watching yourself act, with perfect sincerity.

Soon afterwards:

This Talk of April 19, 1951 interests me immensely. It's exactly the same focus as the present effort.

This constant correlation between the inner and the outer work is very interesting, like the preparation of this Bulletin,¹ for instance.

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I can clearly see that the initial cause always comes from outside ("outside" with regard to this body), in the sense that the focus of the effort depends on the state of health of the people around me, on a certain set of circumstances, and also on an intellectual work (like this Bulletin); those are the causes. Because here (gesture to the forehead), there's really a tranquil and silent stillness. So there's only what comes from outside.

And the body is increasingly conscious: it has a very acute perception of the vibrations coming from the old habits, from the old ways of being and from the opposition, and of the presence of the True Vibration. So it's a question of dose and proportion, and when the amount, the sum total of the old vibrations, the old habits, the old responses, is too great, that creates a disorder which takes stillness and concentration in order to be overcome, and which gives such a clear and intense perception of how precarious the equilibrium and existence are. And then, behind: a Glory. The Glory of the divine Light, the divine Will, the divine Consciousness, the eternal Motive.