The Mother's brief statements on various aspects of spiritual life including some conversations.
Part One consists primarily of brief written statements by the Mother on various aspects of spiritual life. Written between the early 1930s and the early 1970s, the statements have been compiled from her public messages, private notes, and correspondence with disciples. About two-thirds of them were written in English; the rest were written in French and appear here in English translation. There are also a small number of spoken comments, most of them in English. Some are tape-recorded messages; others are reports by disciples that were later approved by the Mother for publication. These reports are identified by the symbol § placed at the end. Part Two consists of thirty-two conversations not included elsewhere in the Collected Works. The first six conversations are the earliest recorded conversations of the 1950s' period. About three-fourths of these conversations were spoken in French and appear here in English translation.
When one looks back on one's life, one almost always has the feeling that in such and such a circumstance, one could have done better, even though at every minute one was acting as dictated by the inner truth. This is because the universe is perpetually in motion and what was perfectly true before is only partially true today. Or to speak more exactly, the action that was necessary at the moment it was done would no longer be necessary now: another action would be more useful in its place.
August 1954
When we speak of transformation, the word still has for us a vague meaning. It gives us the impression that something is going to happen and all will be well as a consequence. The notion reduces itself almost to this: if we have difficulties, the difficulties will disappear; those who are ill will be cured of their illness; if the body is infirm and incapable, the infirmities and incapacities will be removed; and so on. But as I have said, it is all very vague, it is only an impression. Now a remarkable thing about the body consciousness is that it is unable to know a thing with precision and in full detail except when it is on the point
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of accomplishing it.So, when the process of transformation becomes clear, when one is able to know through what sequence of movements and changes the total transformation will take place—in what order, in what way, so to speak: which things will come first, which things will follow—when everything will be known in full detail, that will be a sure indication that the hour of realisation is near. Because each time you perceive a detail with exactness, it means that you are ready to accomplish it.
For the moment, one can have a vision of the whole. For example, it is entirely certain that under the influence of the supramental light, the transformation of the body consciousness will take place first; then will follow a progress in the mastery and control of all the movements and functions of all the organs of the body; afterwards this mastery will change little by little into a sort of radical modification of the movement and then of the constitution of the organs themselves. All that is certain, although the perception of it is not precise enough. But what will finally take place—when the various organs have been replaced by centres of concentration of different forces, qualities and natures, each of which will act according to its own special mode—all this is still merely a conception and the body does not comprehend it very well, because it is still far from realisation and the body can truly comprehend only that which it is on the point of being able to do.
The supramental body will be unsexed, since the need for animal procreation will no longer exist.
The human form will retain only its symbolic beauty, and one can foresee even now the disappearance of certain ungainly protuberances, such as the genital organs of man and the mammary glands of woman.
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It is only in its external form, its most superficial appearance—which is as illusive to the latest discoveries of the Science of today as to the experience of the spirituality of the past—that the body is not divine.
O Supreme Reality, O Supramental Truth, this body is totally vibrant with an intense gratitude. Thou hast given to it, one after another, all the experiences that can lead it most certainly towards Thee. It has come to the point where identification with Thee is not merely the one thing desirable, but the only thing possible and natural.
How am I to describe these experiences that are at two opposite extremes? From one end I would say:
"Lord, to be truly near Thee, to be truly worthy of Thee, one must drink to the dregs the cup of humiliation and yet not feel humiliated. The contempt of man makes one truly free and ready to belong to Thee alone."
And from the other end I would say:
"Lord, to be truly near Thee, to be truly worthy of Thee, one must be lifted to the peak of human appreciation and yet not feel glorified. It is when men call one divine that one feels one's inadequacy and the need to be truly and totally identified with Thee."
The two experiences are simultaneous: the one does not blot out the other; on the contrary, they seem to complete each other and thereby become more intense. In this intensity the aspiration grows formidable, and in answer to it Thy Presence becomes evident in the cells themselves, giving to the body the appearance of a multicoloured kaleidoscope in which innumerable luminous particles in constant motion are sovereignly reorganised by an invisible and all-powerful Hand.
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