SITE OF SRI AUROBINDO'S & MOTHER'S  YOGA
      
Home Page | Works by the Mother | 07 Volume

The Mother

Agenda

Volume 7

August 3, 1966

Is there anything new?

There was something that might interest you (Mother looks for a piece of paper).

What interests me is what you are doing.

What I...?

What you are doing.

I am making discoveries, mon petit.

When the mind is active, or rather, as long as the mind is active, when you have dedicated your life and are fully convinced that it's your only raison d'Ítre, you tend to imagine that if you work for the Divine, the whole being participates, and if you aspire to progress, the whole being participates. You are satisfied once all contradiction has disappeared either in the vital or in the mind, and once everything is in agreement and harmonious. You think you have won a victory. But then, now... now that it's the cells of the body that want and aspire, they have been forced to note that suffering, difficulty, opposition, complication, all that is only to make them be wholly, completely, totally and CONSTANTLY in their aspiration.

It's extremely interesting, really very interesting.

I told you last time about those moments I had, which really were moments of realization [of divine Love]; then I clearly saw that it went away because “it” couldn't stay, and I immediately wanted to know why it couldn't stay. To just say, “Things aren't ready... things aren't ready,” is quite meaningless. Then the cells themselves observed a sort of... it's something between torpor, drowsiness, numbness and indifference; and that state is mistaken for peace, quietude and acceptance, but it really is... it really is a form of tamas.1 And that's the reason why it may last for what, to our consciousness, is almost an eternity. And there was, as I told you, an experience [a painful attack]; it recurred in another form (it never recurs in the same form), in another form, and then the cells noticed that that sort of intensity, of ardor of will taking hold of them, that something concrete in the self-giving, in the surrender, does not exist when everything is fine (what people are in the habit of calling “everything is fine,” which means that you don't feel your body, there is no difficulty and things are just getting along).

It was almost a disappointment for these cells, which thought they were very ardent (!) and have had to realize that that semi-drowsiness was entirely responsible for all that's habitually called “illnesses” – but I don't believe in “illnesses” anymore. I believe in them less and less. Everything that comes is a particular form of disorder, resistance, incomprehension or incapacity – it all belongs to the domain of resistance. And there isn't really a deliberate resistance [in Mother's cells], I mean, what's conventionally called bad will (I hope this is true! If there is any, they haven't become aware of it yet), but those things come as keen indications of the different points [of work or resistance in Mother's body], so it results in what's called pains, or a sense of disorder, or a discomfort. (A discomfort, that is to say, a sense of disorder or disharmony, is much harder to bear than a sharp pain, much harder; it's like something that starts grating and gets stuck and can't get back into place.) All that, in the ordinary consciousness or the ordinary human view, is what people call “illnesses.”

There only remains the phenomenon of contagion (contagion of viruses or germs), but there, experience shows that phenomena of psychological disorder – all psychological disorders – appear to be, according to experience, of the same nature as the contagion of a contagious disease and of all viruses and germs (such as the plague, cholera and so on). There are psychological contagions of psychological states: states of revolt or violence, of anger AND DEPRESSION, are contagious in the same manner, it's a similar phenomenon. Therefore, since it's a similar phenomenon, it can be mastered. It's simply a question of words: we call them “illnesses” (but these [psychological contagions] can also be called illnesses) or we can call them any name we like, it's a question of words, that's all. But it's similar, it's the same thing: it's an opening to disorder or an opening to revolt. We can call it what we like. Only, it's in a different field of vibrations. But the character is identical.

And then, what discoveries I make! Extraordinary discoveries: how every experience always has an obverse and a reverse. For instance, the calm of a vision that's vast enough not to be disturbed by tiny infinitesimal points and is (I was about to say “seems to be,” but it doesn't seem to be: it IS) the result of a growth of consciousness and of an identification with the higher regions, and at the same time that apparent insensitiveness that looks like the negation of divine compassion; there comes a point when you see both as having become true and being able to exist not simultaneously but as ONE thing. As recently as the day before yesterday, I had the perfectly concrete experience of an extremely intense wave of divine Compassion [in the face of one of those “psychological contagions”], and I had the opportunity to observe how, if this Compassion is allowed to manifest on a certain plane, it becomes an emotion that may disturb or trouble the imperturbable calm; but if it manifests (they aren't the same “planes”: there are imperceptible nuances), if it manifests in its essential truth, it retains all its power of action, of effective help, and it in no way changes the imperturbable calm of the eternal vision.

All those are experiences of nuances (or nuances of experiences, I don't know how to put it) that become necessary and concrete only in the physical consciousness. And then, it results in a perfection of realization – a perfection in the minutes' detail – which none of those realizations have in the higher realms. I am learning what the physical realization contributes in terms of concreteness, accuracy and perfection in the Realization; and how all those experiences interpenetrate, combine with each other, complement each other – it's wonderful.

At the same time, I am little by little learning from demonstration the true use that must be made of mental activity. Its purpose is easy to understand: it has been used to educate, awaken and so on; but it's not something that after having done its duty and fulfilled its purpose will disappear. It will be used in its own manner, but in its true manner and true place. And it becomes wonderfully interesting.... For instance, the idea that you are what you think, that your knowledge is your power, well, it seems to be a necessity of the transition, of the passage from one state of consciousness to another, but it's not, as I said, something that will disappear when something else is reached: it will be used, but in its own place. Because when you experience union, the mind appears unnecessary: the direct contact, the direct action, do without it. But in its true place, acting in the true way, sticking to its place (a place not of necessity or even usefulness, but of refinement in action), it becomes quite interesting. When you see the Whole as a growing self-awareness, the mind enriches – it enriches the Whole. And when each thing is in its own place, it all becomes so harmonious and simple, but with such full and complete and perfect simplicity that everything is used.

And with all this, there is (it almost seems to be the key to the problem, to the understanding), there is a special concentration on the why, the how of death.... Years and years ago, when Sri Aurobindo was still here, there came one day a sort of dazzling, imperious revelation: “One dies only when one chooses to die.” I told Sri Aurobindo, “This is what I saw and KNEW.” He said to me, “It is true.” Then I asked him, “Always, in every case?” He said, “Always.” Only, one isn't conscious, human beings aren't conscious, but that's how it is. But now I am beginning to understand! Some experiences, some examples are given in the details of the body's inner vibrations, and I see that there is a choice, a choice generally unconscious, but which, in some individuals, can be conscious. I am not talking about sentimental cases, I am talking about the body, the cells accepting disintegration. There is a will like this (Mother raises a finger upward) or a will like that (Mother lowers her finger). The origin of that will lies in the truth of the being, but it seems (and that is something marvelous), it seems that the final decision is left to the choice of the cells themselves.

I am not at all referring to the physical, vital, psychic consciousnesses, not to any of that: I am referring to the consciousness of the cells.

That's how the present moment is: the will may be like this (Mother raises a finger upward), or it may be like that (finger downward). Like that, it means dissolution; like this, it means continuation and progress – continuation with the necessity of progress. There is something which is the consciousness of the cells (a consciousness that observes, and which, when it is awakened, is a wonderful witness), and that consciousness is the one which goes like this (same gesture) or like that. This is expressed by a will to endure or to last, or by a need for the annihilation of rest. And then, when these cells are full of that light – that golden light, that splendor of divine Love – there is a sort of thirst, a need to participate in That, which takes away all that is or can be difficult in the endurance: that disappears, it becomes a glory. Then...

That's what is being learned.

(silence)

But to be able to observe (this is something being worked out on a parallel line), to observe exactly what goes on in this cellular realm, one must be perfectly free from and independent of other human beings' influence. And this is extremely difficult because of that habit of mixture.... It's the sensitiveness of the cells which has difficulty. So constant care must be taken to fasten all that sensitiveness on to the aspiration for the Supreme alone; that's the only way, the solution. You have to do that constantly, every time you feel the influence of others' contact. In ordinary life, of course, to get rid of influences you cut off the contact; well, that movement of withdrawal, recoil, isolation, all those psychological movements (through material isolation in the physical; in the vital, in the psychic, in the mind, everywhere, it always consists in cutting oneself off, in separating oneself), all that is false; it's contrary to the truth. The truth is to... (outspread gesture) to feel the union. And yet, for the cellular work of cellular transformation, an isolation must be reached that isn't a contradiction of the essential unity. And that's a little difficult; it makes for a very delicate, very painstaking, very microscopic work which somewhat complicates matters. But it's possible, for instance, to touch someone, to take someone's hand, and for union to be achieved only in the deeper truth, while outwardly there is just a bringing together of cells.

The work is very intensive, very intensive indeed.

 

1 Tamas: inertia.

Back

 

 

 

 

 

 

 

in French

in German