Mother or The New Species - II

10: The Other Side of the Veil

The Path of Nowhere

How does one FIX the Supermind in the body?

Mother asked that question just a few days before her first illness, at the end of 1958. And the "illness" was a first answer in the flesh. In truth, we are given all the material means to reach the goal, only we do not know they are the means. A great part of the yoga of the body consists simply in realizing that everything is a means. Although this looks like nothing, it is a tremendous discovery. And of course, we are constantly looking for mental means, a mental system, a mental answer, but if the Supermind is in Matter, Matter itself must give us the answer, i.e., all Matter must give the answer. Matter means the steps you climb, the bottles of mouthwash, a bird flying by, a common cold and the razor blade that nicks your face, and the thousands of little so-called neighboring pieces of matter that surreptitiously teach you that your body is my body and everything is the body. Matter is vast. Matter is tremendously intermingled. And Mother's question in the midst of this material jungle reminds us precisely of the one of the higher ape confronted with a little elusive vibration he could not manage to fix in his head. Mother had perceived the Supermind once, twice, ten times, but it was "behind" something, so to speak: it came, resplendent, omnipotent; and it slipped away, God knows where or how. Actually, the ape must have asked the question for a long time, and it was perhaps his question, the repetition of his question, that finally produced the answer. The fact of asking "how?" was the means. It produced thought. It was already the vibration, the contact with the other thing. But obviously, here, for our supramental transition, it is not the head that should ask the question, it is the body. Does a body really ask questions? Well, not exactly, but it lives them. When confronted with an illness or a suffocating room Or the smell of death, it tries to breathe properly or to get out of the difficulty. It is the body that must call and find the answer.

A body is very mechanical: it forgets, it goes to sleep, it follows its own little routine and anything that disturbs the routine is an awful disaster. Mother spoke laughingly of the "supramental catastrophe," but She was going to realize that the Supermind is first of all the body's great catastrophe. The body must be "catastrophied" for it to begin asking questions and solving the question. It was a rather acute sensation that when the world, the earth, goes from one state to another, there is a sort of transition; it is always like a ridge between two worlds, and there is a very perilous moment when the slightest thing can cause a catastrophe—which means a lot of things would have to be built anew. The same phenomenon exists too on a very small scale, for individuals, in the sense that when they go from one state of consciousness—a collection of states which constitutes their individuality—to a higher state, or when they introduce into their state an element that will yield a higher synthesis, there is always a dangerous period when a catastrophe is possible.¹ And the same phenomenon occurs at the level of the body. That transition of the earth, which is beginning to become very striking to everybody, Mother was first going to live it in her body through all kinds of "catastrophes." It is a law of progress: whether the progress of the worlds, of the spheres, or individual progress, its the same thing, though on different scales. I have a feeling that we are in one of those periods.' Perhaps the body of the Earth must also call out. It must begin to raise the question. One could say that raising the question is already the answer, it makes contact with the other thing, just as the ape's question made contact with the world of thought. This corporeal consciousness, so dull and thick... It really gives the feeling of something inert, unchanging, incapable of responding; you could wait millions and millions of years and nothing would budge—it takes catastrophes to get it moving.... Well, I have been swimming in it for months, and my way of being in it is to go through every possible illness.² Mother was gradually going back to the source of the world's Illness. She was going to set into motion in her body a singular "effervescence" which was soon going to become the question of the whole world. The world is not "sick," any more than Mother was: it is in question.

How does one fix that?

You begin by trying all sorts of things without order or method, without knowing where to begin, and you have the feeling of groping about and searching and meandering and going nowhere....³ Yes, except that this "nowhere" is already precisely "somewhere"! Because what the body calls "home" somewhere is the old millennial habit—it must go nowhere, that is obvious. But it must actually do it. And the fact of doing it, of going into that blind "nowhere," the fact of blindly going in circles, the fact of groping is already the very answer: it causes material answers to pop up everywhere, like tiny creatures which were unseen beneath the leaves of the forest. You set your foot down there, and it is crawling. When you come down to the body, when you attempt to make it take one step forward—oh, not even a real step, just a little step!—everything starts grating; it's like stepping on an anthill.⁴ And our main difficulty is to understand that that crawling is the very answer. Everything that grates, everything that is "against," everything that pops up is the answer. It is the beginning of "somewhere." Only we see it wrong, we see it through the mind's spectacles, which of course find it does not conform to the normal order and truth and good health and morality—naturally it does not conform! It is another kind of conformity trying to show its face in spite of the mind. A kind of conformity that conforms to nothing but itself. Another "conformity" to understand. It is very difficult to admit that the nuisance is the nuisance of the old, not of the new. And then, little by little, one thing appears or another.⁵ Things emerge by themselves; that is to say, the moment we accept not to look at them with our usual mental reactions, they automatically show their real face: see, I'm like this. They tell us their pure sense. And everything tells us its sense. It is the Mind that is used to putting everything in a cage: remove the cage and everything is full of sense everywhere.

But it is an enormous world. The tinier it is, the more enormous it is. And in the end, not surprisingly, the entire universe is captured in a little cell. It is all the same thing!

It is the same movement. You wonder why people go to the moon. They want to drown the small in the big. But the big must be found in the small! The body seems like a very simple thing to you, doesn't it? It is a body, it is "my" body, and after all, it has only one form. But it is not so! It is a combination of hundreds of entities, which know nothing of one another and are harmonized by something more profound which they do not know. ..⁵ Mother was entering the great forest. Where was it all leading? Disorder and chaos the moment you tried to stick your nose in it: So, you want to do better than our automatism? Well, look how stupid you are—One must be extremely stupid to have the courage to do that kind of work. One must accept to unlearn everything. Mentally, it is all very well, you can perform lovely mental anti-mental acrobatics, but when you deal with the body: unlearn to walk, unlearn to breathe? No one will ever quite fathom... I was about to say Mother's heroism, but it is something else, almost simpler and more terrible: you must have nerves of steel. There is such a long way between the body's habitual state, this almost total unconsciousness we are used to because we are "like that" and the perfect awakening of consciousness, the response of all the cells, all the organs, all the functions... between the two there seem to be centuries of work. And each time an element that had not entered the movement of transformation awakens and enters it, you feel that everything has to be started all over again—everything you thought you had done must be done again. But this is not true: you don't actually redo the same thing, it is a similar thing in a new element that had been either overlooked or left aside because it was not ready, and now, being ready, it awakens and wants to take its proper place. But that creates a terrible disorder and everything has to be started again. And there are many elements like that...⁵

She went step by step, quietly; one heard the rustling of her long silk gown in the corridor, and there She was, smiling mischievously. She was trying to tell us the path of nowhere.

Depersonalization

This corridor was itself a whole forest. A long corridor on the second floor of the Ashram, linking the east wing with the west one. Mother had her room at the very top of the east wing, on the third floor, like a large cabin of a ship amid the yellow flowers of the flame tree and the rustling of the coconut palms. She was to retire to this room in 1962, never to again come down, except in 1973 to rejoin Sri Aurobindo beneath the big flame tree. From her so-called illness in 1958 to her retirement in 1962, there was first a long preparatory phase to clear the ground of the forest that was opening up on all sides simultaneously (or growing dense, if you like). But the forest began in this corridor. —I came down at 9:30 sharp, thinking half an hour would be enough to cross the corridor and get here. [Pavitra's office, where Mother used to meet me.] Apparently not!⁶ It was to be like that all the time, right to the end, increasingly and in every detail: dozens and dozens of little individual samples in her path, each one with his own problem, his "illness," his revolt, his demand. And as Mother had long ago ceased to be a person confined in a personal bag of bones, She swallowed it all, royally and completely, common cold and all the rest. Ah, you want to be transformed, do you? Well then, you have to transform everything....

The question her body was asking, the "how do you fix that," was first of all swallowed up by everything that prevented it from being fixed. It was not the problem of one body, it was the problem of all bodies. Or else one withdraws altogether, but what does one transformed body all alone mean, and is it even possible? You know the situation: I am not alone for ONE MINUTE, not in the twenty-four hours of the day. And in addition to the outer crowd there is the inner crowd: from everywhere, constantly, it keeps coming and coming—oh, constantly and increasingly. Increasingly.⁷ Of all the things I saw of Mother—and there were almost horrifying examples—I have found none more superhuman or inhuman than that life devoured by humans without a minute's respite—She had nowhere to hide, except her bathroom, and even there She would be pursued and watched. Not a single second to herself, in her own room, simply to breathe the air—up to the very end. It is humanly inconceivable. Not one second to lay down the burden. They were pitiless, all of them. They would be pitiless right to the end, without a single exception. It was as if all the circumstances conspired to rob Mother of her own person, to depersonalize her, so to say. But of course She clearly knew that the path was everywhere, every instant, in everything, in the good, the bad, the favorable and the unfavorable—everything was going toward the transformation, in the right direction. So it would seem... that if one wants to use his individuality, his body, to transform the whole—that is, if one wants to use his bodily presence to act upon the universal corporeal substance—there's no end to it. No end to the difficulties, no end to the battle... BATTLE! One must truly be a fighter—"fighter" is more exact than "warrior" because you wage war against no one: everything wages war against you!.⁸ Even to the children of the Ashram, She had already said earlier at the Playground, As soon as you want to progress, you at once encounter the resistance of everything in you and around you that does not want to progress.⁹ And that is exactly the way it is. Even in her last days, fourteen years later, She would again tell me, I am pushing, pushing against a world of obstacles.

And the obstacles created the path as well. That is the point we have so much difficulty grasping. The obstacles created the body conditions necessary to move forward. Without that crushing asphyxiation everywhere, the body would never have found the means for its new breathing. The school of accelerated evolution is a terrible one. Nature gently ruins and atrophies your organs over the span of centuries in order to make others grow in their place, but when you want to compress the reptile into a bird in a few earthly years, it is very agonizing for the reptile and quite incomprehensible for the unborn bird. The awareness of the stupendous difficulty of the "thing" is given to me drop by drop... so that it won't be crushing.... It's very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with it—it's spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. It's nothing. But this transformation of Matter...! What has to be done? How is it to be done? What is the path? Is there a path? Is there a procedure? Probably not. It's truly a blind march, in a desert riddled with all possible traps and difficulties and obstacles—all this heaped together. Eyes blindfolded, knowing nothing, one plods on.... I am literally hewing a path through a virgin forest—it's worse than a virgin forest.¹⁰ And sometimes, in the early years, a cry would escape her, as if it gave her some relief to tell me things—this Mother, She was also very human, let us make no mistake: her consciousness was not like ours, her energy was not like ours, but her body was made of our substance, the same painful substance. And over the years, it seemed that all the circumstances were going to crush with blows of fist and hammer, as She said, all that power, all those energies, and even all that immensity of consciousness in order to reduce it purely and simply to the physiological state of an earthly body, so that her body and her body alone could do the work, without superhuman energy and superhuman consciousness and superhuman power. Truly Mother was demolished—who can ever understand that? I saw her blazing with power: her power was broken. I saw her command forces and elements: her force was broken. I saw her immense and sovereign: She was confined in six hellish square feet of skin, TO DO THE WORK. The work is in the body, without tricks or miracles. Yes, an "honest work," as Sri Aurobindo said. And She let everything fall away. More and more She opened her hands: What You will, what You will....¹¹It was the first lesson of the pathless path, and in fact the first and only door possible: total surrender, acceptance of everything. Really, the reptile must completely give up its reptile skin and its reptile powers to become something else. And really, the unborn bird cannot know what will make a bird out of it; and in fact the only thing that becomes increasingly clear is that all the difficulties, all the obstacles, all the negations and "illnesses" are the path of transformation. So there is nothing to do but to give oneself up totally and without looking back. So I understand more and more. Everything—this whole organization, this whole aggregate, all these cells and nerves and sensors—are all meant uniquely for the Work, they have no other purpose than the Work; every foolish act that is done is for the Work; every stupidity that is thought is for the Work; you are made the way you are because only IN THAT WAY can you do the Work—and it's none of your business to seek to be somewhere else. That's my conclusion. "Very well, as You wish, may Your will be done!"—No, not "be done"; it Is done. As You wish, exactly as You wish!... And in the end, its quite fun.¹² Not always. Sometimes her body cried: If I could remain quiet like this for hours on end, without letters, without... oh, without seeing people! Would it perhaps go more quickly?... I don't know....¹³ It is very difficult to manage both at the same time: the transformation of the body and taking care of people. But what can I do? I told Sri Aurobindo I would do the work, and I am doing it—I cannot just abandon everything.¹⁴

And at other times, there was a total blackness around her that crushed her. Because it is all very well to declare that you "surrender" and you "let things happen" and you can do nothing in any event because you cannot invent a bird out of the reptile, but at the same time there must be something positive in the body that urges, drives and calls, something that suffocates positively, if I may say so. A life in the body means thousands of encounters and gestures to make; each instant the question arises: to do or not to do, to say or not to say, and how to do it and how to say it? Is this going in the direction of the reptile or in the direction of the bird? You probably do not know, it is moving forward BECAUSE OF THE AGONY, that is all. *We know nothing, nothing.... But that sort of tension every minute in your every movement.... You know, to do EXACTLY what should be done, to say exactly what should be said—the exact thing in every movement... it's a constant, constant tension. Or if you take the other attitude, trust the divine Grace and let the Lord take care of everything, isn't there a risk that it will end in the body's disintegration? Rationally I know, but *IT'S THE BODY THAT SHOULD KNOW! When there is someone who has made the experiment, it's so simple! Before, whenever there was the slightest difficulty, I didn't even need to say anything to Sri Aurobindo, everything would sort itself out. Now, I am the one who is doing the Work, I have no one to turn to! So this, too, makes for a sort of tension. One cannot imagine—one cannot imagine what a grace it is to have someone in whose hands you can place yourself entirely, by whom you can let yourself be guided without having the need to seek. I had that, I was very, very conscious of it as long as Sri Aurobindo was there. And when he left his body, it was a dreadful collapse.... One cannot imagine. Someone you can refer to with the certainty that what he says will be the truth. There's no path, the path has to be blazed out!¹⁵

Doubt also assailed her—for ten years and right to the end it assailed her, and in the most cruel form: Well, what about Sri Aurobindo, He didn't do it.... So how do you expect to succeed where He did not succeed?! Even in 1965, She said to me, The most severe test I could have been given: Sri Aurobindo's departure.... And it's something that comes and says, "See, it's all dreams for thousands of years hence." And it comes back again and again and again.... And just when you think that things are improving (to give you, as you say, proof that you are making progress), something comes along as if to prove to you that its all an illusion! And its growing more and more acute, more and more acute. There is always a Voice (which I know very well), which comes and tells you, "See, see how mistaken you are, see how you delude yourself, see what a mirage it all is, see...." And then if you listen, you're done for. It's very simple: everything is done for. You just have to put your fingers in your ears, shut your eyes and keep holding tight up above. Well, since Sri Aurobindo left, that's what has been coming again and again, and, you know, more cruel than all human tortures and all the cruelty ever imagined. "You are mistaken, it's not possible, you are mistaken, it's not possible...." And then, "Look, here is proof of the truth of what I am telling you: Sri Aurobindo, He who knew, left." And if you listen and believe in it, you're absolutely done for. And that's what they want. Only... they must not succeed, we must hold on. For how many years now?... Fifteen years, mon petit—for fifteen years. Not a single day passes without attacks of that sort, not a single night passes without.... You say you see horrors—mon petit, your horrors must be something quite charming in comparison with the horrors I have seen! I don't think one human being can bear the sight of what I have seen.¹⁶

She went through everything.

And finally, the sole proof She had that She was advancing was quite simply not dying of grief. And all her pain was meant to pound her down to the point where no one existed any longer: only Infinity existing through her. When there was no longer a single atom of the human, not a single atom of the old Matter that felt pain, that felt obscure, that felt... everything we are in a human body, then something else emerged. The bird came out of the reptile. But first all that had to die. A systematic, accepted and willed devastation. A slow, daily death, in each function, each reflex, each automatism—until there was nothing left but... the other thing.

Oh, Mother! What have you not done?

Sri Aurobindo's Abode

The "other thing" emerged very suddenly—and very fleetingly—God knows from where or how, the night of July 24, 1959. It came unexpectedly, in the midst of that "nowhere," without any apparent reason, and it left almost as quickly as it had come. We cannot really say it was a "first experience," because it followed the line A1, A2, A3... (the little "pulsation," the "supramental ship," the "all-powerful spring") each of which liberated one more precise, more explicit, more powerful quantum or modality of the supermind. Then the line disappears beneath the green wall of the jungle, and the suffocating nowhere is back everywhere, the nonpath, the blind march; and it appears again suddenly under one's feet there, without any reason, as if the "somewhere" were everywhere, at every moment, as if the goal, the other thing, the "end" were not over there at the end, but everywhere, only veiled by... something. There is no "distance," you see, no millennia or centuries to go through, one could even say that there is no "over there" to go to, no forest to go through: it is all here, in each point. The "forest"... What is it? It is something in the body that puts up a veil: something in the body consciousness. The "path" is to find that which veils—but the veiling takes place at any point at all; the Supermind is always everywhere beneath that green wall, it does not have to be won, or created. And furthermore, it is not a "green wall," it looks rather like a mud wall. There is something muddy in the bodily consciousness that prevents that state from being here, complete, instantaneous and clear at every moment. Although it is what gives us an immense hope. A miraculous hope. The ape did not have to go "over there" either, to some distant Mind yet to be created: it had to unblock or clear up what was preventing the contact—its "forest" was mainly located in its head. This time our forest is in the body: We have to establish the contact with the same thing, which is no longer perceived only at the level of the cranium but by all the cells of the body. The ape's path was long and difficult because the form of perception and the place of perception was so narrow and "personal," as it were, that it falsified everything, denatured everything, encaged and personalized everything—a cage had to be built—whereas our new place of perception is natural, bodily, impersonal and has nothing to do with what we think or do not think, want or do not want. It is not a question of making a cage but of unmaking one, while preserving all the value of individualization acquired by the ape. But a cage can be demolished in one second. Krishna in gold shattered the sanctuary quite swiftly. We must find the trigger, the spring—the mechanism of the veil.

So on that night it was going to be unveiled. It will take us a long time to know all the consequences of that experience, which raises almost as many mysteries as it unveils. Actually, we do not have the means to understand, not yet. But the fact is there. That night, for the first time Mother felt the Supermind directly in her body. It was no longer something "behind" or in the depths of the Inconscient, no longer something "out there" in some kind of vision of the "future" (again those unreal "distances," there is no "future"!). One could say that the distances had decreased or suddenly vanished. It was there in her body. It was unbearably there. For the first time the supramental light entered directly into my body, without passing through the inner beings. It entered through the feet.... A very symbolic detail indeed. A red and gold color—marvelous, warm, intense, and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly received the indication to make the Calm and Peace descend, to widen all this body consciousness and all these cells, so that they could contain the supramental light. So I widened, and as the light was ascending, I brought down the vastness and an unshakable peace. And suddenly, there was a second of fainting. I found myself in another world, but not "far away".... This world was almost as substantial as the physical world.¹⁷* And here we already note a marked difference from the experiences of the line A1, A2, etc., of the "supramental ship," for example: that "other world" seemed to have become more substantial since then, closer to us, as if the "missing link" were less missing! And there, suddenly Mother found Sri Aurobindo again, alive—as if the veil of death had vanished. As if what made death also made Matter and our material perception obscure. In that light—that light in Matter, in Mother's body (which even gave her a fever)—death was abolished, or the veil of death was abolished, one perceived without death. Death is a veil, and the "other side" of death is not elsewhere, in some nonmatter, but in Matter—the true one. Matter that illuminates, real Matter.

This world was almost as substantial as the physical world. There were rooms—Sri Aurobindo's room with the bed he rests on—and He was living there, He was there ALL THE TIME: it was his abode. Even my room was there, with a large mirror like the one I have here, combs, all kinds of things. And the substance of these objects was almost as dense as in the physical world, but they shone with their own light. It was not translucent, not transparent, not radiant, but self-luminous. The various objects and the material of the rooms did not have this same opacity as the physical objects here, they were not dry and hard as in the physical world we know. And Sri Aurobindo was there, with a majesty, a magnificent beauty. He had all his beautiful hair as before. It was all so concrete, so substantial.... I remained there for one hour (I had looked at my watch before and I looked at it afterwards). I spoke to Sri Aurobindo.... He said nothing. He listened to me quietly and looked at me as if all my words were useless: He understood everything at once.... And when I awoke, I didn't have this feeling of returning from afar and of having to re-enter my body, as I usually do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of Falsehood. I had forgotten everything—people, things, what I had to do; everything had gone, as if it had no reality at all. You see, it's not as if this world of Truth had to be created from nothing: it is fully ready, it is there, like a lining of our own present world. Everything is there, EVERYTHING is there.¹⁷

All this is pregnant with incomprehensible mysteries; however, what follows will perhaps clarify it. But personally, the first thing that struck me is this: How come it took Mother nine years—from 1950 to 1959—to find Sri Aurobindo?... For nine years She had not found the way. Why?

Of course, She was meeting him in the mental world and in the vital and psychic world, which happens to most of us (at least those who are conscious) who meet the so-called dead after their physical disappearance. One simply goes into the mental world or the vital world. But here, it was through her body that She found the way, it was the consciousness of her body that found the way. Therefore it is obviously a material world, but another Matter than the one our usual senses understand—another Matter, or the same differently perceived? In other words, She spent those nine years building the missing link (or letting it be built) in the perception or the material substance. When it was clarified, She saw: her body consciousness saw. And things were already less "distant" than in the visions of line Al, A2, etc., they were more physical, almost as substantial as the physical world.¹⁷ But if they were able to "come closer," how close can they get, where is the dividing line? Does it actually stop somewhere, are they not going to come closer and closer? Will the dividing line fade away at some point? And why is there a dividing line in the first place, where is the line, where is the veil? What makes the veil?... A veil can be removed. Something is veiled in our material substance, in our material consciousness. And yet, she said, it would take little, very little, to pass from this world to the other, or FOR THE OTHER TO BECOME THE REAL WORLD. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality¹⁷… to go from this world to the other, or for the other to come here? Which of the two directions will it take?... Probably neither! Once the veil has faded away, it will take place in every direction—but it can fade away. It takes only a "triggering." We must find that "trigger" in our substance. Perhaps it is in the process of being made all by itself, unknown to us, as it was made in Mother, unknown to her, during those nine years?... Perhaps Mother was going to wear out the veil in her own body, bring about the final connection in her body—if one body, one piece of matter makes the connection, it means that all bodies, all Matter can make the connection. I have a very strong feeling, she said, *that to condense that world, as it were, would be enough for it to become visible to all.¹⁸ She had already said that in 1956, after the experience of the supramental "descent." Between 1956 and 1959, there were only three years. What happened in 1973 when Mother disappeared? Where did She disappear?...

In this same experience of 1959, Mother asked Sri Aurobindo a question, only one: And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the real one that is there, so near, would come to take the place of our world of Falsehood...¹⁹ Note that Mother says "take the place of." It is not that we are going to go into the other, the other is going to come into this one—the other, which other?... It is the same! There are not two worlds of Matter, there is only one, the one seen truly, the other falsely. But seeing truly makes a tremendous difference! Like going from the ape to the bird. It really means going into another world, which is yet the same! And everything changes, everything. Life changes, the mode of being changes. Another continent within the continent. A monumental reversal indeed... which depends on a nothing, a trigger. But one must be able to bear that trigger. Will only certain people be able to bear the trigger, to see—to prepare themselves for the trigger and see, and live—while the others go on in the same way? Will not the experience become "contagious," is not humanity going to cross the line all together—except those who wish otherwise and will continue to believe in death and will indeed die? The Apocalypse is perhaps just that. But the people who wrote the Apocalypse did not know of the supramental world. They did not know that particular Matter, which they located in some remote heaven, thus ridiculing the very meaning of the earth. The Apocalypse will be really for those who stay on this side of the line suffocating more and more in their increasingly sordid world—no one will apocalypse them; they will apocalypse themselves, body and soul. Their own heavy and asphyxiating vibration will automatically take them where they belong: to the mysterious and rapid degeneration of the elements that cannot evolve. They will catch the illness of death—the illness of what they are. We need to prepare the light vibration! We need to prepare the other way of breathing. Perhaps we are just being given the time to prepare ourselves. We are in preparation. We are in question.

When? Mother asked Sri Aurobindo. "Not ready," was all He replied. Not ready.¹⁹

But the veil is growing thinner. It has been growing thinner since 1959. What did Mother do in her body between 1959 and 1973? Perhaps the "distance" has been reduced to zero. Perhaps it is devastating... if it were not for a grace, which only awaits our own light vibration, our faith in the real life, our love of the real life, our need for a real life. Do we have the need? The real need? Perhaps that is the whole question.

The heavy ones will become heavier and heavier.

The light ones will be clarified and will smile at the new dawn.

Perhaps simply to add joy would suffice,¹⁹ she said.