Loretta reads Mother's Questions and Answers:1955-11-30 part 1

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Transcript of:
Mother's Questions and Answers: November 30, 1955 (part 1 of 2)
by Loretta, 2016 (28:14)
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This is the first part of this class; and in this class Mother speaks about how the elemental beings who make weather are affected by man's behavior. She also tells the students how they can communicate with these beings; and by communicating with them, they can ask them to change the weather conditions.

There are many stories about the time when the ashramites were building Golconde guesthouse in the Ashram. And in order to create a structure that was extremely strong, they had to pour a lot of concrete in a continuous pour for a long time. So they would ask Mother to make sure that it did not rain during that time period. And she would fix it with the elemental beings which brought rain.

People who worked on the Matrimandir in the early days remember that a message would go up to Mother's room every time there was a major concreting. And the weather would stay dry for the work. This work often lasted all night long, because they were doing the concreting for the four big pillars which hold up the whole global structure. These are the pillars which Mother named Mahasarasawti, Mahalakshmi, Mahakali, and Maheswari.

People also remember that when the rain was kept back – so that they could get a job done – once the work was finished, often the rain seemed to pour down very strongly and fiercely, as though the forces which should have brought the rain earlier had gotten stronger when they were waiting; and when they were released, they had much more force.

When we read what Mother is telling this class, we get the impression that there's a lot of rain in Pondicherry at the time of this class. November 30th is in the general monsoon season – which generally comes every year – but by November 30th it was more usual for the rain to be slacking off a little bit. And each year, there was a performance of Mother and Sri Aurobindo's work, put on by the students and the teachers of the Ashram; and this was done on December 1st. This was an annual event – it went on for years – and Mother worked with the students; she coached them, and she helped them. And she also gave them her personal cosmetics to use as make-up for the performances.

These things are now in the Mother's museum in the Ashram. There are powder containers, and creams, and different kind of jars, that come directly from the Mother and were given to the students.

In 1955, this 1st December performance was still outside in the Playground on the sand. But – they were building the Ashram theater at that time – and the next year everything shifted to the Ashram theater, because it was a closed structure, and they didn't have to worry about the rain. This December 1st performance is still done every year in the Ashram.

So, although no one directly says in the class that it is raining too much, and they want the rain to stop so the performance and the spectators remain dry – this is what we can glean from the words.

Now last time, Mother told her class about developing special powers; but she said nothing about her own powers. This time, she speaks openly about being able to control the weather. And she also insists on participation by the schoolchildren and the ashramites, if they want her to do it this time – to stop the rain, so that their performance the next day will be dry.

In this class, Mother speaks about the little entities who bring snow. Years later, she related it as a complete story to Satprem. In the beginning of the 1900s, Mother took two trips to Algeria, to learn occultism from a man called Max Théon. His wife, Alma Théon, was also a very accomplished occultist. So the story about the little beings who bring snow is in the Agenda, on the date of February 4th, 1961. And Mother tells this story, which it seems she learned from Madame Théon:

“Someone had wanted to plant pine trees - Scotch firs, I think - and by mistake Norway spruce were sent instead. And it began to snow! It had never snowed there before, as you can imagine - it was only a few kilometers from the Sahara and boiling hot: 113' in the shade and 130' in the sun in summer.”

(And here, in India, they use a Centigrade measure – so that would be 45°C in the shade, and 52°C in the sun, in the summer. So then to continue Mother's story:)

“Well, one night Madame Théon, asleep in her bed, was awakened by a little gnome-like being – a Norwegian gnome with a pointed cap and pointed slippers turned up at the toes! From head to foot he was covered with snow, and it began melting onto the floor of her room, so she glared at him and said:
'What are You doing here? You're dripping wet! You're making a mess of my floor!'
'I'm here to tell you that we were called to this mountain and so we have come.'
'Who are you?'
'The Lord of the Snow.'
'Very well,' replied Madame Théon, 'I shall see about that when I get up. Now go away, you're spoiling my room!'
So the little gnome left.
But when she awoke, there was a puddle of water on the floor, so it couldn't have been a dream. And when she looked out the window, all the hills were snow-covered!
It was the first time. They had lived there for years but had never seen snow. And every winter after that, the hillsides would be covered with snow.”[1]

Mother also said that she saw Théon turn aside lightning; and that Théon taught Mother how to turn aside lightning.

Now we're having strange weather conditions all over the world. (At least, now, we are looking at them as strange.) And everyone is saying it is due to things like global warming; or is because of the poles which are shifting and changing places; and perhaps other things. Here, Mother is pointing out in her class that such strange things were happening before 1955. And she opens up the idea that these things are caused by other forces than the purely physical ones that we are used to talking and thinking about.

And she also goes far beyond the idea that weather conditions are due to the action of elemental beings only. She speaks of actions of much higher forces which could be causing this rain – on the 30th of November, 1955 – and which might cause it to rain on the next day in the Playground for the performance.

Unfortunately we don't have the original French tape-recording of Mother's class.

So we're in Mother's class, and there's some question which just comes – if you read between the lines in the text, as to where this class is. Because if it's raining heavily they can't be sitting in the Playground, which is where they usually sat and where the performance was going to be. And at some point, Mother speaks about a measurement, and she says something like, “from here” (which is where they're sitting) “to the end of the hall”. And a hall is an interior space. So it's entirely possible in fact that the whole class is inside because it's raining outside.

So here we are...

30 November 1955[2]

(Mother reads from The Synthesis of Yoga, Part I, Chapter I: “The Four Aids”.)

"The Four Aids"
Ch.1 The Four Aids.jpg
PDF (16 pages)

How is Time a friend?

It depends on how you look at it. Everything depends on the relation you have with it. If you take it as a friend, it becomes a friend. If you consider it as an enemy, it becomes your enemy.

But that’s not what you are asking. What you are asking is how one feels when it is an enemy and how when it is a friend. Well, when you become impatient and tell yourself, “Oh, I must succeed in doing this and why don’t I succeed in doing it?” and when you don’t succeed immediately in doing it and fall into despair, then it is your enemy. But when you tell yourself, “It is all right, I didn’t succeed this time, I shall succeed next time, and I am sure one day or another I shall do it”, then it becomes your friend.

Is time only subjective or it is something concrete like a personality?

Perhaps this also depends on how you consider it. All forces are personal; all things in Nature are personal. But if we consider them as impersonal things, our relation with them is impersonal.

Take for instance what has just happened. If you are a meteorologist and have calculated all the wind-currents and all that, and say, “Given that this has happened, that will happen, and there will be so many days of rain, and all that.” So this is a force for you, which we are compelled to call a force of Nature, and you can do nothing about it except look on quietly and wait for the number of days to pass. But if it happens that you have this personal relation with the little conscious entities which are behind the wind, behind the storm, behind the rain, the thunder, behind all these so-called forces of Nature, which are forces and personal forces, if you have a personal relation with them and can create a kind of friendship through this relation, instead of considering them as enemies and inexorable mechanisms which you have to put up with without being able to do anything, perhaps you could manage to establish a slightly more friendly relation and have an influence over them and ask them: “Why do you feel like blowing and making the rain fall, why don’t you do it elsewhere?”

And with my own eyes I have seen... I have seen this here, seen it in France, seen it in Algeria... the rain falling at a particular, altogether fixed place, and it was exactly a place where it absolutely needed to rain, because it was dry and there was a field which needed watering, and at another place there was... at a distance from here to the end of the hall, at the other place there was a small sunlit spot, everything was dry, because to have the sun there was necessary. Naturally, if you seek the scientific point of view, they will explain this to you very scientifically. But I indeed have seen it as the result of an intervention... someone who knew how to ask it and obtained it.

In Algeria I saw not a few things like that, very interesting ones. And there, just because there was a certain atmosphere of a little more real knowledge it could be said, there were little entities, as for example entities which handled snow, you see, which produced snow, and which could come, enter a room and tell someone, “Now snow should fall here!” (It had never snowed in that country, never.) “Snow! You are joking. So near the Sahara it is going to snow?” “It must, because they have planted fir trees on the mountain, and when we see fir trees, we come. The fir trees are there to call us; so we come.” And so, you see, there was a discussion, and the little being went away with the permission to bring snow, and when it had gone, there was a little pool of snow water on the floor, melted snow which had turned into water. It was physical... and the mountain was covered with snow. In Algeria! It is very near the Sahara, you go down a few kilometres and you are at the Sahara. Someone had playfully covered all the hills with fir trees. “The fir tree belongs to cold countries. Why do you call us? We are coming.” All this is a true story, it is not an invention.

All depends on your relation. This too, it is quite possible the meteorologist scholars would have been able to explain, I know nothing about it, they explain everything one wants.

(A question was put to Mother about the regularity of the seasons, but was not recorded clearly enough for transcription.)

What, in fact, is regularity? I know that from the time I have come here I have seen all possible things, and only on a few days — very few — I could say, “Look! We are at the height of summer, it’s summer weather”, and that was at the beginning of November. It was much hotter than it was in May this year. Only we think like that: “Now it is summer; after that comes autumn, then winter will come.” And so we adapt ourselves, but it is not true. Well, look! There are things like that. The people of the country told me... I came in the month of April the second time... the first time, the first time, as we know it was on the 29th of March, that is, April follows. In those days it was understood: it never rained here for at least three months — not a drop of water; all used to become dry, the leaves which are put on the roofs used to dry up so much that suddenly one day they burst into flames, it was like that. I come, and a terrific rainfall! Then the people looked at me (here they have a little of something like a feeling that things are not altogether mechanical, you see). “How does it happen to rain?” Then I answered, “I don’t know, it’s not I, but I have friendship with the rain.”

I went to Pau in the South of France at a time when it never rains there — that is, people who could remember from their very infancy had never seen a drop of water — it rained in torrents.

I went to South Algeria, naturally it was dry and there was torrid heat—it began to rain! (Laughter)

And then here the same thing happened, and they said that it had been seen only once before... I don’t know anymore... something like two hundred years ago. They remembered this, and that someone had come and it had rained, and they had taken it as an absolutely auspicious sign, you see, that it was the sign of an exceptional destiny. They have ideas here about auspicious and inauspicious hours, and auspicious events and inauspicious events. Well, when someone arrives at a time when it does not rain and the rain falls, it seems to be a very auspicious event.

Therefore things are as one looks at them. But I have seen other things which are like this, but not very pleasant. It is from the time men have invented — not invented but discovered — and begun to play like babies with things they did not know, and have made atom bombs and other worse things still. This has truly disturbed terribly all these little entities which lived indeed according to a certain rhythm which was their own, and were in the habit of commanding at least events that can be foreseen. This has disturbed them very very much, they have suffered terribly from it, and it has made them lose their heads, they no longer know what they are doing.

There was a time at the end of the War, when things had truly become terribly chaotic up there, they lived in a kind of absurdity; and as these unfortunate experiences continue, they have not yet come out of their panic. They are panic-stricken. Truly men play with things which they know only from outside, that is, don’t know at all. They know just enough to make a wrong use of them. Anything may happen, including, alas, catastrophes which were foretold long ago. It may happen... It depends... on what will intervene.

There is something to be done. I told you this. I said, “If you don’t want it to rain, pray.” You took it as a joke.

What is the cause of this rain?

Ah! It seems... there must have been a fault somewhere. Someone has been displeased... Who is displeased?

What we do on the first can anger somebody?

Not what we do. Surely not that. Perhaps something in the way we do it. You want me to tell you something... my experience of things... because all this interests me, and I observe it. Unfortunately I am a spectator, I don’t intervene. It is very difficult to make me intervene in these things. Still, I wanted to know and I observed... and this... today I saw, saw this... how to put it?... it is neither heard nor seen, it is at once heard and seen and known and everything else you may like.

All this work which you have done, which has taken almost a year, all these efforts you have made, all the difficulties you have overcome, all this you have done as an offering to the divine Work, you see, with all your sincerity and goodwill, the best of your ability and a complete good-heartedness. Yes, you have put into it all that you could, you have succeeded to a certain extent, in any case you have done things as well as you could. Then “this” added with a smile which, indeed, was a little impish: “What is it to you whether a few stupid fools see what you have done or not? Now you have done the work, you have accomplished it, you have shown what you could do. What is it to you whether a few foolish spectators see it or not?” It was clear, you see. I am expressing it; in expressing it I take away something from it. It was a state of consciousness, and then, indeed, it troubled me a little, because... trouble! that’s a way of speaking... I told myself: “Heavens! If it is like that after all, we can’t be sure that the rain will stop. For if truly it is of no importance that some thousand odd people should see what we have done, if our offering has been accepted as an offering made as well as possible and with all our heart, the attitude is not to be anxious about the result — we do not care for the result. Then, perhaps, the rain will continue.”

I am continuing my investigation, I don’t know what is going to happen. But in any case, I ought to tell you that I have not yet taken any decision to stop the rain. I am still at the stage of looking on. We shall see. In any case, it was charming. I said, “Was there someone who introduced an egoistic or self-interested feeling into this, and who did not do the thing as it ought to be done, in the right spirit? Where is the fault?” and all that. There was nothing of all this. We were perfectly satisfied with what we had done. It was work well done, done in the right spirit, as well as we could do it. Everybody was happy. There was some impishness somewhere. Was it impishness? It was something much higher than that: it was an observation. So we are going to see. As for me, it interests me, these things. Unfortunately it is like this, I can’t take sides, I look on, and it amuses me. (Laughter)

I ought to say that if I consider all the effort you have made, and made so well, I tell myself, “Oh, they are very sweet. Truly they should be able to show it.” But it’s like that, you see, it’s like that, it is not a will which wakes up and says, “Now that’s it!” When that wakes up, everything goes well, everybody obeys, even the little entities up there. And that is why I told you, “You must pray to them”, because if you begin praying, you, I shall naturally be with you in your prayer. That is it, that’s the trick.


Was the effort really satisfactory?

Well, you see, if I place myself at the outward point of view of human capacity and of what can be done, I am obliged to say, “One can do better.” But this thing does not look at that. It’s the thing I spoke to you about yesterday, which, you see, takes the effort in its deeper sense, as the offering that’s made.

We know, we have said this many a time, that all work is a prayer made with the body and that the true attitude in work is an offering to the Divine. Well, this was satisfied with the way the thing was done. For I was looking on, to see, as I said, if there were things which were not as they should have been. But in any case, to the eye of this consciousness which was looking on, it was satisfying. Materially, you see, I said, “In the outer human consciousness this can be done much better.” That of course is understood, we haven’t reached the height of perfection, far from that, but it must also be said that it is only a very small part of our activity... that we are trying much more than this, that it is only one of the movements of our sadhana, you see. We are busy with many other things besides this... one thing among many others... and to put up something like this according to the accomplishment which the laws of human perfection demand, infinitely more time, infinitely more work and infinitely more means would have been necessary. But we are not seeking an exclusive perfection in one thing or another, we are trying to make everything go forward together to a common, integral perfection. And these things have their place and importance, but they don’t have an exclusive place and importance. Therefore, from the external point of view, one may criticise and find something to say and all that; but it is not that, the true point of view. Inwardly, it is well.


  1. Agenda, 4 February 1961
  2. Questions and Answers 1955, p.380