Beyond Man

Chapter Twenty-three: Two Rooms

The Mother was so vast and so perfectly immobile in the great battle that was raging. One entered into her as into an infinity of soft snow, although she was so intensely burning in her immobility. One went far, far, and for ever, although there was always here. One felt at home in her as in the deepest, most intimate sanctuary, although the heart of the world was felt beating there.¹

— Satprem

‘A few months after I had withdrawn [in 1958], I had the experience from the position of the vital,’ we read in a conversation of the Mother with Satprem from January 1962. She meant the supramentalization of the vital. The supramentalization of the mental consciousness had taken place a long time ago; so had the supramentalization of the vital, as we have seen. What she was now talking about, however, was the complete supramentalization of the vital under the conditions of the presence of the Supramental on Earth, a presence necessary for the transformation of the cells of the body. ‘That was really interesting, so much so that for a few weeks I had to resist the temptation to remain there.’ For the supramentalization of the vital meant no less than that the Mother had realized unity with all the life-forces in and outside the cosmos, that she was able to go everywhere in those forces and to use them at will. (Be it noted that in this case there can no longer exist an egoistic arbitrariness, for the obliteration of the ego is the prime condition of supramentalization.) It must have been a realization of unimaginable power and splendour, a realization so great that the Mother had been tempted to abide in it — a very exceptional degree of interest of hers.

‘I renounced all that voluntarily to continue to go on, and it is by doing so that I understood what they mean when they say: “He surrendered his experience” … I said: “No, I do not want to stop here. I give all this as a present to You so that I may go to the very end” … If I had kept that, oh … I would have become one of those world phenomena who revolutionize the history of the Earth. An enormous power! Enormous, unheard of! But then you had to stop there, you had to take that as the end. I have gone on.’² This must have happened somewhere in 1959 and is related by her in no more than a couple of paragraphs of a conversation, in passing so to say. But it might have become the most brilliant and irresistible world religion of all times as this supramental realization was much more powerful than the overmental realization of 1927-28. One might call this the Mother’s second renunciation.

In the night of 24 July 1959 the full supramental power entered for the first time into the body of the Mother. It was an experience of a formidable intensity, accompanied by high fever and a feeling as if her body was literally going to burst. All at once she found herself in another world, ‘nearly as substantial as the physical world,’ where Sri Aurobindo had a permanent dwelling.

One should not misunderstand this: the Mother had access to the supramental world or worlds in many ways through her mental and vital. We have seen an example of this in her story of the supramental ship. This, however, was an experience of the body, the supramental Power had taken possession of her body, the result of which was that the Mother got access to the supramental world by means of the body consciousness. There she found Sri Aurobindo present in a supramental body — in the body that during his lifetime he had built up with his supramentalized consciousness. She was surprised to discover that the supramental world was not far from the physical world and that it was waiting, fully developed, to manifest in earthly matter.

Certainly, since his departure Sri Aurobindo had always been together with her, within her. They were ‘Mothersriaurobindo’, with the Mother’s name first because she was still present in front on the Earth, in a visible body. ‘[He] has not left me, not for a moment,’ she wrote in a letter. For He is still with me, day and night, thinking through my brain, writing through my pen, speaking through my mouth and acting through my organising power.’³ She only had to remain quiet for a moment and Sri Aurobindo was there, ‘very much present.’ They spent practically every night together ‘to carry out things.’ And as he no longer had to work in a physical body, he could move freely everywhere in the world and in all worlds, in many subtle bodies simultaneously. ‘He is as it were multiplied.’

But this encounter was special, completely new. It happened because the supramental Power had entered her body. The supramental world where Sri Aurobindo has his home was very near to the material world, and like the latter it also existed in the physical plane, as it were, (but still hidden behind an invisible screen) and completely worked out. The Mother stayed there two days, two full days of absolute bliss. Sri Aurobindo was together with her all the time: ‘When I walked, he walked with me; when I sat down, he sat near me.’ It must have been at that time, or shortly afterwards, that she unlocked the door of her psychic being, ‘very cautiously,’ for Sri Aurobindo was now corporeally present again, not completely there and not all the time, it is true, but enough to prevent her psychic being from rushing away to be reunited with its complement.

From then onwards the Mother mentions both worlds time and again, saying that the one exists, as it were, inside the other, en doublure. She often compares them with two rooms or two states of consciousness. For the transition from the one to the other is a phenomenon of consciousness. The transition happens because the consciousness — the consciousness of the cells of the body — is at one time in this position and then again in the other: at one time in the position of gross matter on our side and then again in the position of supramental matter on the other side. It is as if consciousness could magically traverse the wall between the two ‘rooms’ or worlds. (‘Magically’ is a word we use for a phenomenon of which we do not know how it actually comes about.)

The Mother said from her very first bodily meeting with the supramental world that she found herself to be in the ‘subtle physical’. The more she became familiar with that world, the more she described it as concrete — ‘that subtle physical is very concrete’ — till she would find the subtle physical more concrete and more material than our world of gross matter and call it ‘a world much more concrete than the physical world’, ‘a physical which seems to me more complete.’ Once again we must beware of mixing up our terms and keep the following definitions in mind:

1. The term ‘subtle physical’, as commonly used before the last mentioned experience from 1959, is the intermediary level of existence between gross matter and the vital which has to be traversed by everything that appears and happens in matter, and where it is prepared. We read in The Life Divine: ‘In the physical plane or close to it there are believed to be layers of greater and greater subtlety which may be regarded as sub-planes of the physical with a vital and a mental character; these are at once surrounding and penetrating strata through which the interchange between the higher worlds and the physical world takes place.’⁴

2. The term ‘subtle physical’ is also sometimes used in connection with the substance of the vital and mental worlds because it so strongly evokes everything that is too ‘subtle’ to be perceived by our senses — in connection, that is to say, with everything that is not gross matter.

3. From 1959 onwards the Mother uses the term, besides the two above definitions, for the supramental world on the verge of manifesting on the Earth. This is of course a ‘subtle’ world to the gross physical perception, but it differs radically from the levels of existence referred to by definitions 1 and 2. As we will see further on, in the supramental world, which is a Truth-world, matter is indeed more concrete, of a higher density and at the same time more plastic than the gross matter of our world. The Mother has used the term ‘subtle physical’ for this supramental world too because this imperceptible world was so near to the for us perceptible one that she only had to make ‘a step backwards,’ in a movement of the consciousness of the cells, to pass from the one into the other, just as she had always crossed with her higher consciousness from our world into the subtle physical ones.

The Mother had discarded her ego long ago. The ego is one of the least palpable but nonetheless the most real things existing. It is the distorting lens through which we see and experience the world; it is the axis by which all relations in connection with ourselves are defined; it is the magnet which attracts everything to us, the ever present searchlight of which the beam reveals everything within its scope as correlated with ourselves. The ego is a psychological construction which in evolution has been indispensable for the human individualization. However, if one wants to exceed ordinary humanity, the ego becomes the greatest obstacle and may be our greatest enemy — which would mean that our greatest enemy is ourselves. For it is tenacious, it doggedly holds on to its evolutionary right of existence, and it is secretly present in the smallest of our inner movements. ‘We want a race without ego,’ the Mother said.

But, naturally, the body too has an ego. The bodily ego is what keeps the body together as a definite entity, what unconsciously coordinates its functions and actions, what physically defines its location and position in the world. The ego is the axis around which our world turns, psychologically and physically. Therefore the idea of wanting to universalize the body is directly in opposition to our habitual, physically egocentric manner of living. At this point too the sadhana of the Mother clashed with age-old habits, age-old ‘laws’. But the supramental does not care about the rationality and the habits of homo sapiens, and the Mother advanced undaunted into the unknown.

Undaunted but not unshaken. By an exercise of the mind we may imagine that the body no longer has an ego or a central axis and that it has become one with all things, even with the universe. Many mystics have had this ecstatic experience mentally, and it has been found that drugs create similar experiences vitally. But bodily? For we should not forget that this was the yoga of the body cells.

The Mother never wanted to do or try out anything — the experiences of her sadhana were imposed on her. In a yoga with surrender as its mainstay, one does not want anything for oneself: one lets the Divine decide in one’s stead, for he knows so much better at every step, at every moment. Moreover, what to us is an act of the will, is an act of the mental consciousness; as the mental consciousness within the global Unity is terribly limited and actually ignorant, a self-centered act of the mental will can only lead us astray. Sri Aurobindo had said that he had been progressing step by step in his yoga, instructed in total surrender by the all-wise inner Guide. So too did the Mother. Behind her, within her was present the guiding hand of the Great Mother, of her Self, and each of her movements in this world of ignorance was supported by the Flame of a total surrender — for that really is a Flame, which knows, which can do things, and which grants the needed force.

The first few times she crossed over in the body consciousness from one room into the other, from one world into the other, the experience was so utterly new that it had traumatic effects. (Is not every evolutionary mutation traumatic for the evolving being?) To her body here, in this world, the crossing over meant a sort of momentary death. For what is death but a transition from one world (of gross matter, ours) into another? The consciousness of her body had to learn the movement of the transition; it had to acquire the mastery of that movement; it had to become accustomed to it. At first it got frightened, each time, it panicked. And the Mother fainted, to the consternation of those present, who naturally did not know what was happening. She found it therefore preferable to go and faint in her bathroom.

‘Fear must not enter in Yoga,’⁵ Sri Aurobindo had written repeatedly. The Mother had impressed the necessity of fearlessness on her youthful audience at the Playground: ‘Yoga and fear do not go together.’⁶ ‘If you have fear, it is as if that fear attracts what you are afraid of … [Fear] is like a dissolvent, like an acid.’⁷ Fear was not in her dictionary. Her former occult training had already taught her how dangerous and even deadly fear and apprehension might be. And was she not, as Kali and Durga, the intrepid warrior of the worlds? ‘Intrepid’ is indeed the word that is most applicable to her. She said somewhat ironically that for an adventure of discovery of this kind one should not easily be scared, il ne faut pas avoir froid aux yeux. She has described several times the vital aspect of her being: a fearless warrior, white, of magnificent stature, neither man nor woman, leaning on his halberd when at rest. This, among the numerous aspects of her being, was the vital personality she had chosen for this life, it was her vital force. An intrepid warrior.

She was building the bridge between our world and the supramental world — and she was universalizing herself. Both processes of transformation went hand in hand. She found that the axis of the physical I, the referential axis in her body, was dissolving. Her body consciousness grew less and less restricted to her physical body; it was expanding, it was present in other things and in other persons. This was possible only by a transformation of the cells, which in their consciousness began to vibrate in attunement with everything. Sri Aurobindo and she herself had always said that each part of their body, a microcosm, symbolically represented a part of the macrocosm. (One day, the Mother would even indicate where the Ashram as an entity was representatively located in her physical body: between the navel and the appendix.)

In this Yoga we really get directly acquainted with the arcana, the hidden processes of the world, that incredible miracle. Everything is a miracle, a grain of sand and a fishing eagle, a lily-of-the-valley and a black hole, a red corpuscle and an embrace of love. This is one of the threads Sri Aurobindo has woven through Savitri: the amazing magic, the stupendous miracle in everything that has come forth and is coming forth from the hand of the Creatrix, at each moment in time, before time, after time. Together with the seeing attention, the gift of wonder is the indispensable quality of the actually conscious human being, the one Rimbaud had in mind when he wrote: II faut être absolument moderne (one must be absolutely modern) — modern not by way of fashion but as an instrument of experience and knowledge, as an ‘attitude in time’, with the gaze constantly attached to the Presence in the present.

Like every part of the body and like every organ, the cell too is representative of the vibrations in the cosmos constituting the related cosmic elements, big or small, microscopic or astronomical. Through the vibrations in her cells the Mother entered into direct contact with all related vibrations elsewhere. Being here, she was also there and there and everywhere, corporeally. Her cells, an ever greater number of them, were growing into the Unity-Consciousness, one of whose characteristics is omnipresence. They were developing a supramental body, which is an omnipresent body consisting of a supramental substance. We cannot fully understand this, we are not built and do not exist like that. But the Mother was becoming like that through her sadhana. Part of her body was still like ours, part of it was becoming supramentalized. She had one foot here and the other there, as she said herself. This must have been maddening, and that she also said sometimes. But she had known beforehand that the unexpected and impossible would become the everyday reality for her. All the same, it was a strange way of living, making the evolutionary saltus in full awareness.

The Agenda

Every sentence in the preceding chapters and paragraphs, and every one in the following chapters could be illustrated or supported with numerous quotations from the thirteen volumes of L’Agenda de Mère. These are the conversations the Mother had with Satprem from somewhere in 1960 till May 1973. The Agenda is a document of more than 6000 pages. We can only mention its existence and importance, and briefly refer to it in these last chapters. Extracts from those conversations have also been published, from the end of 1964 till the end of 1973, in the Bulletin under the title Notes on the Way, after having been read out to the Mother and approved by her.

The Agenda is one of the great documents about the Yoga of Sri Aurobindo and the Mother. What Sri Aurobindo had seen and partially worked out is here being worked out further by the Mother. The Agenda is the sequel to The Synthesis of Yoga and The Supramental Manifestation; it is the development of what was outlined in Sri Aurobindo’s writings and in the Entretiens. This document also provides us with an extremely interesting and often revealing light on the lives of Sri Aurobindo and the Mother. No life sketch of them, no biography can be complete without this source.

Satprem, formerly named Bernard Enginger, was a Frenchman born in Paris in 1923, but who has always nostalgically remembered his youth on the coast of Brittany. In the Second World War he became a member of the Resistance. He had just turned twenty when the Gestapo arrested him; he spent one and a half years in German concentration camps. After the war, and deeply branded by those experiences, he became an exponent of the problematics and the life-view of Existentialism, although not Sartre and Camus but Gide and Malraux were the main sources of his inspiration.

In 1946 he wrote in a letter to André Gide: ‘I loved you, and certain passages from your books have helped me to survive in the concentration camps. From you I got the force to break away from a bourgeois and material comfort. Together with you I have been seeking “not so much for possession as for love.” I have made a clean sweep to stand completely new before the new law. I have made myself free … Finally, I have broken away from you, but I have found no new masters and life keeps suffocating me. The terrible absurdity of the likes of Sartre and Camus has solved nothing and only opens the gates to suicide.’ (André Gide, Journal 1942-1949).⁹¹ Satprem worked briefly as a functionary in the colonial administration of Pondicherry, but he felt dissatisfied and unfulfilled everywhere and went in search of adventure in French Guyana, Brazil and Africa.

However, when in Pondicherry he had had the darshan of Sri Aurobindo and the Mother, and he carried The Life Divine with him even in the rain forests of the Amazon. In 1953, after those wanderings, he returned to Pondicherry to meet the Mother and settle in the Ashram against his individualistic and rebellious nature. ‘[I was] a good rebellious Westerner and all ways of changing the world looked a priori excellent to me,’ he writes.⁸ He was at times teaching in the Ashram school, and with his remarkable literary talent he looked after the French copy for the Bulletin of the Department of Physical Education which, in fact, was the Mother’s publication. This periodical was (and still is) a quarterly and has all texts printed in English and in French.

Satprem’s first years in the Ashram were a period of dissatisfaction, restlessness, doubts, and sometimes loudly voiced revolt. He has included part of his correspondence with the Mother in the first volume of the Agenda; these letters give us a moving picture of the patience, understanding and love with which the Mother treated her rebellious children. She has never accepted somebody for the Yoga without a reason, and when she accepted somebody it was unconditionally and for ever. Time and again Satprem imagined he had to find his inner fulfilment in adventure. There is not an exotic place on Earth he did not feel impelled to go to; the Congo, Brazil (again), Afghanistan, the Himalayas, New Zealand, the Gobi desert, a journey around the globe in a sailing boat — all that and more is dreamt of in his letters. But the Mother knew what was really prompting him and she let him become, in 1959, the disciple of a very able tantric yogi who was also the head priest of the big temple in Rameshwaram. Then, guided by another yogi, Satprem wandered during six months as a sanyasin (mendicant monk) through India and received the initiation of the sanyasins. His novel Par le corps de la terre, ou le Sanyasin (By the Body of the Earth, or The Sanyasin) is based on these experiences.

But ‘the bird always returned to the nest,’ to the Ashram in Pondicherry, to the Mother. She started inviting him from time to time to her room, at first apparently for some literary chores in connection with the Bulletin. He became more and more spellbound by her. He asked questions (or she instilled the questions into him) and she answered. ‘At first she had me called, and there was that big chair in which she was sitting, and I sat down on the carpet on the floor and listened to her. Truly, she knew so much. It was wonderful to listen to her. But most important, little by little she began to tell her experience.’⁹

However violently Satprem might express himself emotionally, he was a cultured man and possessed a very keen intellect, widely varied interests, and as a writer a passionate, colourful style. We have already seen that the Mother complained about the lack of intellectual eagerness and cultural as well as general interest in the people around her. She had so much to communicate, to share, her knowledge and experience were so broad in all essential domains where the human being is confronted with ‘the big questions,’ but so little was asked of her. ‘I am a little bell that is not sounded,’ she said. Here now was a man with an analytical mind, a poignant life-experience and a thirst for knowledge — the ideal instrument to communicate to others a glimpse of her unbelievable adventure. At the same time she worked on him, in him; she did his yoga as she did the yoga of all those she had accepted and taken into herself.

Satprem started realizing the importance of those conversations with the Mother and took a tape-recorder to her room. Thus the Agenda came about. One part of it concerned the literary work he was doing for the Mother; another part concerned his own yogic evolution, his yogic education; and the third part of the conversations was intended by the Mother as the registration, in broad outlines, of the process of her transformation. Everything the Mother said was interesting, everything was informative and instructive, though she herself most probably would never have allowed some confidential passages about persons in her entourage to be published.

After the passing of the Mother a gap has come about between the Ashram and Satprem, with regrettable consequences. Under the Mother’s direction he had written Sri Aurobindo, ou l’Aventure de la conscience (Sri Aurobindo, or the Adventure of Consciousness), a book that has led so many to Sri Aurobindo and the Mother. He also read out to her La Genèse du surhomme (The Genesis of Overman), an essay highly lauded by her. Then, after her departure, he wrote the trilogy Mère (Mother), in which for the first time he analyses and comments upon the invaluable material of the Agenda of which he was the only possessor at that time. Le mental des cellules (The Mind of the Cells) is a kind of crystallization of the trilogy, and in Gringo and recently in Evolution II he reports about his own evolution. One gets the impression that he considered himself the only true successor of Sri Aurobindo and the Mother. In a letter from 1983 one reads: ‘I had to take the decision to withdraw because I was no longer progressing in my [inner] work, I kept turning around in a circle. There must be at least one human being to prove, to show to the world that the way of the new species is practicable for humans. Otherwise, what is the use of what Mother and Sri Aurobindo have done for humankind?’¹⁰

‘I am no Longer in my Body’¹¹

… the harmonically manifest being of God in certain great rhythms …

— Sri Aurobindo

A great crisis in the sadhana of the Mother started on 16 March 1962. She had felt it coming, as we can read with hindsight in the conversations of 11 and 13 March. ‘I was very serious: I laughed. It is precisely when I laugh that I am serious … When I am like that and seem to laugh at each and everything, it is because there are moments that it is really dangerous, really dangerous. I abhor dramas. I do not want to strike a tragic note. I much rather laugh at everything than strike a tragic note … I do not want to be a victim, nor a hero, nor a martyr — nothing of all that! … The God who is crucified — no, no way! If it costs him his life, it costs him his life, that is all … and it does not matter.’ It was really dangerous indeed; her helpers even thought they had to take all necessary steps because she had died.

What happened?

Her own words, spoken in English on 3 April, after the storm had calmed down somewhat, and noted down by Pavitra, tell the story. ‘Exactly between 11:00 and 12:00 last night, I had an experience by which I discovered that there is a group of people — purposely their identity was not revealed to me — who want to create a kind of religion based on the revelation of Sri Aurobindo. But they have taken only the side of power and force, a certain kind of knowledge and all that could be utilised by Asuric forces. There is a big Asuric being that has succeeded in taking the appearance of Sri Aurobindo. There is only an appearance. This appearance of Sri Aurobindo has declared to me that the work I am doing is not his [Sri Aurobindo’s]. It has declared that I have been a traitor to him [Sri Aurobindo] and to his work and has refused to have anything to do with me.’

She did not find it necessary to go into all details. ‘But I must say that I was fully conscious, aware of everything, knowing that an Asuric force was there — but not rejecting it because of the infinity of Sri Aurobindo. I knew that everything is part of him and I do not want to reject anything. I met this being last night three times.’ She remembered everything with perfect accuracy, even the time. ‘Between 12:15 and 2:00 I was with the true Sri Aurobindo in the fullest and sweetest relation — there also in perfect consciousness, awareness, calm and equanimity … I woke up at 2:00 and noticed that the heart had been affected by the attack of this group that wants to take my life away from this body, because they know that so long as I am in a body upon earth their purpose cannot succeed. Their first attack was many years ago … They would have liked me dead years ago. It is they who are responsible for these attacks on my life. Up till now I am alive because the Lord wanted me to be alive, otherwise I would have gone long ago.’ We find here a confirmation of the attacks of black magic that accompanied every important crisis in the Mother’s sadhana, to impede or weaken as much as possible the result of the crisis, which each time was a step forward in the process of her transformation.

If all of this is astonishing, the further words of the Mother, still spoken in English while her life hung in the balance, are not less so. ‘I am no more in my body. I have left it to the Lord to take care of it, to decide if it is to have the Supramental or not. I know and I have said also that now is the last fight. If the purpose for which this body is alive is to be fulfilled, that is to say the first steps taken towards the Supramental transformation, then it will continue today. It is the Lord’s decision. I am not even asking what he has decided. If the body is incapable of bearing the fight, if it has to be dissolved, then humanity will pass through a critical time. What the Asuric force that has succeeded in taking the appearance of Sri Aurobindo will create, is a new religion or thought, perhaps cruel and merciless, in the name of the Supramental Realisation. But everybody must know that it is not true, that it is not Sri Aurobindo’s teaching, not the truth of his teaching. The truth of Sri Aurobindo is a truth of love and light and mercy. He is good and great and compassionate and Divine. And it is He who will have the final victory.’

When these words were noted down and afterwards read out to the Mother for verification, she gave the following comment: ‘The fight is within the body. This cannot go on. They must be defeated or this body will be defeated. All depends on what the Lord will decide. It [her body] is the battlefield. How far it can resist, I do not know. After all, it depends on Him. He knows if the time has come or not, the time for the beginning of the Victory. Then the body will survive. If not, in any case, my love and consciousness will be there.’¹² These are simple words, originally spoken in simple English, but their meaning is so dramatic. There was so much at stake: again thousands of years of evolution or not, again thousands of years of all that madness and suffering — or not? The Supramental was present in the Earth’s atmosphere and active in it; it made this battle of the Mother possible. She could have departed earlier, but her presence rendered possible ‘the first steps of the supramental transformation,’ of the realization of the first supramental body. If this attempt did not succeed, then what she could work out in years, days, hours by her corporeal presence would have to be worked out by Nature in thousands or millions of years, and humanity would have to pass through a ‘critical time’ under a kind of fascist, pseudo-supramental regime. We are reminded of the Hitlerian ideal, known to very few but the true motive behind the ‘cruel and merciless’ regime of Nazism.

The battle waged by her in her body continued. Those in her proximity, the members of the Ashram and all who knew of her critical health held their breath, though not many realized what it all was about, what was at stake for them then and for us now.

On 13 April came the proclamation of the victory bulletin, again spoken in English by the Mother and this time recorded on tape. She even gave the bulletin a title: ‘Experience in the night of 12 April 1962’ and it went as follows: ‘Suddenly in the night I woke with the full awareness of what we could call the Yoga of the World. The Supreme Love was manifesting through big pulsations, and each pulsation was bringing the world further in its manifestation. It was the formidable pulsations of the eternal stupendous Love, only Love. Each pulsation of the Love was carrying the universe further in its manifestation.

‘And there was the certitude that what is to be done is done and that the Supramental Manifestation is realised.

‘Everything was personal [experienced by her divine Personality], nothing was individual.

‘This was going on and on and on and on.

‘The certitude that what is to be done is done.

‘All the results of the falsehood had disappeared: death was an illusion, sickness was an illusion, ignorance was an illusion — something that had no reality, no existence. Only Love and Love and Love and Love — immense, formidable, stupendous, carrying everything.

‘And how to express it in the world? It was like an impossibility because of the contradiction. But then it came: “You have accepted that the world should know the Supramental Truth … and it will be expressed totally, integrally.” Yes, yes …

‘And the thing is done.’

Then, after a long silence: ‘The individual consciousness came back: just the sense of a limitation, a limitation of pain; without that, no individual.’

All of a sudden she switched to French: ‘And we set out again on the way, sure of Victory. The skies are full of the songs of Victory.

The Truth alone exists; it alone shall be manifested. Forward! Glory to Thee, Lord, Supreme Triumphant! (Gloire à Toi, Seigneur, Triomphateur suprême!)

‘Now, on with the work! Patience, endurance, perfect equality, and an absolute faith.

‘What I am saying is nothing, nothing, nothing, nothing but words if I compare it to the experience.

‘And our consciousness is the same, absolutely the same as the Lord’s. There was no difference, no difference.

‘We are That, we are That, we are That.’¹³