Experiences of the Mother
TRANSCRIPTS OF EXPERIENCES
Compassion and gratitude are essentially
psychic virtues. They appear in the consciousness only when the psychic being
takes part in active life.
The vital and the physical experience them
as weaknesses, for they curb the free expression of their impulses, which are
based on the power of strength.
As always, the mind, when insufficiently
educated, is the accomplice of the vital being and the slave of the physical
nature, whose laws, so overpowering in their half-conscious mechanism, it does
not fully understand. When the mind awakens to the awareness of the first
psychic movements, it distorts them in its ignorance and changes compassion
into pity or at best into charity, and gratitude into the wish to repay,
followed, little by little, by the capacity to recognise
It is only when the psychic consciousness
is all-powerful in the being that compassion for all that needs help, in
whatever domain, and gratitude for all that manifests the divine presence and
grace, in whatever form, are expressed in all their original and luminous
purity, without mixing compassion with any trace of condescension or gratitude
with any sense of inferiority.
15 June 1952
The Divine is everywhere and in all, He is
all. Yes, in His essence and His supreme reality. But in the world of
progressive material manifestation, one must identify not with the Divine as He
is, but with the Divine as He will be.
30 June 1952
Page - 297
SOME EXPERIENCES OF THE BODY CONSCIOUSNESS
One can say with equal exactitude that all
is divine and that nothing is divine. Everything depends upon the angle from
which one looks at the problem.
Similarly one can say that the Divine is perpetually
becoming and also that he is immutable for all eternity.
To deny and to affirm the existence of God
are both equally true; but each is true only partially. It is by rising above
both affirmation and negation that one can approach the truth.
One can say further that whatever happens
in the world is the result of the divine will and also that this will has to be
expressed and manifested in a world that contradicts or deforms it. In
practice, these two attitudes lead in the one case to peaceful submission to
whatever happens, and in the other, on the contrary, to a ceaseless struggle to
bring about the victory of what should be. In order to live the truth, one must
know how to rise above the two attitudes and combine them.
Keep your conviction if it helps you to
build your life, but know also that it is only one conviction and that others
are as good and true as yours.
Tolerance is full of a sense of
superiority; it should be replaced by a total understanding.
The Truth is not linear but global; it is
not successive but simultaneous.
Page - 298
Therefore it cannot be expressed in words: it has to be lived.
To acquire a perfect and total
consciousness of the world as it is in all its details, one must have, at the
outset, no personal reaction to any of these details, no spiritual preference
even as to what they ought to be. In other words, a total acceptance with a
perfect indifference and neutrality is the indispensable condition for a
knowledge by integral identity. If there be a single detail, however small,
which escapes the neutrality, that detail escapes also the identification.
Therefore, the absence of all personal reaction, for whatever end it may be,
even the most exalted, is a primary necessity for a total knowledge.
One can thus say, paradoxically, that we
can know a thing only when we are not interested in it, or rather, more
exactly, when we are not personally concerned with it.
Every time a god has taken a body, it has
always been with the intention of transforming the earth and creating a new
world. But till today, he has always had to give up his body without completing
his work. And it has always been said that the earth was not ready and that men
had not fulfilled the conditions necessary for the work to be achieved.
But it is the imperfection of the
incarnate god that makes the perfection of those around him indispensable. If
the incarnate god embodied the perfection necessary for the required progress,
then this progress would not be conditioned by the state of the surrounding
material world. And yet without any doubt, interdependence is absolute in this
world of extreme objectification; therefore a certain degree of perfection in
the manifestation as a whole is indispensable for a higher degree of perfection to be realised in the incarnate divine being.
Page - 299
It is the necessity
of a certain perfection in the environment that compels human beings to progress;
it is the inadequacy of this progress, whatever it may be, that drives the
divine being to intensify his endeavour for progress
in his body. Thus the two movements of progress are simultaneous and complete
NEW EXPERIENCES OF THE BODY CONSCIOUSNESS
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.
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 of
Page - 300
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.
body will be unsexed, since the need for animal procreation will no longer
The human form will retain only its
symbolic beauty, and one can foresee even now the disappearance of certain
Page - 301
such as the genital organs of man and the mammary glands of woman.
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
Page - 302
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.
Page - 303