The Origin of Creation (Radio program)

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Transcript of:
The Origin of Creation
by Loretta, 2011 (1:18:14)
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Good afternoon everyone. So today we're going to return to the year Year::1962. Mother is eighty-four years old. We have the incredible opportunity to hear Mother tell us this most profound experience in English. Mother says that she becomes the love – the essence of the creation – and it's so profound, the experience is still with her. You can hear it in her voice.

Mother's major aspiration was to become the divine Love

When we look at Mother's own written record of her sadhana, we find that one really major aspiration that she had, if not the most major aspiration, was to become the divine Love. Mother began her spiritual diary in 1912. It was the same year that Sri Aurobindo began to note his own spiritual practices and the results that he was receiving.

So Mother's diary is published – not all of it, but selected portions are published – in the book called Prayers and Meditations. Some of them have been translated by Sri Aurobindo from the French into the English.

So, on February 19th, 1914, Mother prays, and the last part of that prayer she says:

“Oh! to become Thy living love so powerfully as to transfigure and illumine all things, so completely as to awaken peace and benevolent satisfaction in all.
Oh, to become Thy divine love, pure and clearsighted, to be that always and everywhere!”[1]

On June 1st, the same year, Mother writes to the divine Love that she knows is the essence of our universe:

“O victorious power of divine Love, Thou art the sovereign Master of this universe, Thou art its creator and its saviour, Thou hast permitted it to emerge from chaos, and now Thou leadest it to its eternal goal.
O my sweet Master, essence of this love, I am Thy heart, and the torrents of Thy love pass through the entirety of my being and flow out to awaken Thy love in all things or rather to awaken all things to the consciousness of Thy love which animates all.
All those who do not recognise Thee, all those who do not know Thee, all those who try to turn away from Thy sweet and divine law, I take into my arms of love, I cradle them in my heart of love and offer them to Thy divine flames, so that penetrated by Thy miraculous effluence, they may be converted in Thy beatitude.
O Love, resplendent Love, Thou penetratest, Thou transfigurest all.”[2]

And on August 27th, we have a prayer translated for us by Sri Aurobindo. Mother cries:

“To be the divine love, love powerful, infinite, unfathomable, in every activity, in all the worlds of being—it is for this I cry to Thee, O Lord. Let me be consumed with this love divine, love powerful, infinite, unfathomable, in every activity, in all the worlds of being! Transmute me into that burning brazier so that all the atmosphere of earth may be purified with its flame.
Oh, to be Thy Love infinitely.”[3]

We can feel something of Mother's state – her longing, her aspiration. And the Supreme always responded to her prayers. In the Prayers and Meditations you can read it. In some of her prayers, she tells the response in the same prayer. Sometimes it's the next prayer, and she tells the response that she has received.

The Ashram atmosphere

You feel in the Topic::Ashram atmosphere Mother's love. Now it's a little bit covered over, with crowds and with noise, but underneath it's there. Mother and Sri Aurobindo built the Ashram with love. In Mother's museum, Sri Smriti in the Ashram – which we can all go to – there are letters: Mother's notes to the sadhaks. And we see how Mother signs these love letters: “To my wonderful little child.” “To my dear child.” “My sweet child.” “With all my tenderness.” “With my tenderest love.” “My love is always with you.” “My eternal love.”

Mother even loved things. In Sri Smriti on the wall, when you come in – because Sri Smriti is where Mother's things are, that Mother kept – there is Mother's prayer about the things. And she makes a lovely little note thanking all the little tiny objects, all the things that served her in her daily life. And she prays that others will love, and care, and appreciate them as much as she has done.

Should we marvel that thousands and thousands of people believe that the Mother is the best friend that they ever ever had?

Love was in Mother. The love that she prayed for was living in her. She gave a nourishment to everything that we needed. In Savitri, Sri Aurobindo writes about Mother when he describes Savitri's experience with her friends. He says:

They clung to her for heart’s nourishment and support:
The rest they could not see in visible light”[4]

There are books by the sadhaks with their reminiscences giving their experiences of Mother's personal care and attention to everyone. Mother once said, “Once I see someone, I am responsible for their whole life.”

Mother visited people in the subtle planes

And when she couldn't see people inside her body, she went out of her body. In 1956, she told Huta:

“I go in my subtle body, in various ways, to people in all kinds of places. I fondle and embrace people. And what they feel of my presence and contact is perfectly right. They must concentrate in their hearts and find me there, for I am always there.”

And then later she told Huta:

“I take rest for only two hours. Then I go out of my body, and go to everyone and everywhere.”

In the early days of Auroville, when Aspiration School was started, Shanti was the principal. And Mother told Shanti, “I cannot see you daily. I cannot help you fix the problems of the school on a daily basis. I'm too busy with my work. But I go out at 2 a.m., I go out to see people. So keep your question in your mind when you go to sleep. In the morning, you will have your answer.”

I learned about this in 2008; somebody told me this story. But in 1972 I had my own experience of Mother coming to see me at two o'clock in the morning. It was my first night here in Auroville, in the Matrimandir workers' camp. I woke up, at two o'clock in the morning, and I was having a conversation with someone. I saw a beautiful woman, so gentle and tender and beautiful, tall, and slender, in a long white dress. A beautiful feeling filled the room and I knew it was the Mother. She was asking me, “Are you all right? Is your room all right? Do you need anything at all?”

After this, years later, I talked to other people in Auroville and they told me that they had the same picture, the same experience of seeing Mother when she came to them.

Mother's experience of April 12-13, 1962

So, 1962. Forty-eight years after Mother's prayer to be the divine Love in all the worlds of being. The supreme Love again responds to Mother's prayer. We're going to learn some very deep and important things out of Mother's experience as she lived it. It's enough to hear it – to receive it – to have enough to meditate on for a long time, just to hear what she says. But there's more for us there. We have three of Mother's givings to us through the Agenda, and in all of them, what comes out is the tremendous importance of the work Mother was doing. We also see how inevitable and certain the supramental manifestation and the supramental transformation really is.

And we get this wonderful gift, of the true, practical, everyday real meaning of the concept of the Avatar. And who Sri Aurobindo – the Avatar – is.

So, again we are in Mother's room, in her home, that Ashram. The April 3rd notation in the Agenda says, “Since March 16, Mother has gone through a great ordeal which threatens her very existence.”[5] All these battles are taking place in her body. This is not recorded – you have to read it. On the night of April the 2nd and 3rd, Mother has a heart attack: total cardiac arrest.

The next day, in this unrecorded conversation, she tells Satprem that she has absolutely and simply surrendered to the Lord. It is the Lord who will decide if the purpose for which Mother's body is alive – the first steps toward the supramental transformation – is to be fulfilled now, because then Mother will continue to live that very day. Of course as we know, Mother continued to live.

But ten days later, we hear more of what the Lord did, as Mother tells it in English. In a most, most profound and deep voice – we can tell that her body is not strong, but we can tell that her spirit is. Again, Mother is going to speak of that. The inexpressible. That which has called seekers from their homes for centuries.

Mother will speak slowly and in English about the whole experience. Only when the experience is over, and she starts to speak about going on with her work, will she speak in French. I'm going to play the whole tape, and then I'll read the French part afterwards.

“Night of April 12-13.
Suddenly in the night I woke up 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 the certitude that what is to be done is done and the Supramental Manifestation is realized.
Everything was imersonal, 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, how to express in the world? It was like an impossibility, because of the contradiction.... But then it came: 'You have accepted that this world should know the Supramental Truth ... and it will be expressed totally, integrally.' Yes, yes....
And the thing is DONE.
The individual consciousness came back, just the sense of a limitation, limitation of pain; without that, no individual.
Et nous repartons sur la route, sûrs de la Victoire.
Les cieux sont pleins de chants de Victoire !
Seule la Vérité existe; elle seule sera manifestée. En avant !... en avant !
Gloire à Toi, Seigneur, Triomphateur suprême !
Maintenant, au travail.
Patience, endurance, égalité parfaite, et une foi absolue.
Ce que je dis n'est rien, rien, rien, rien que des mots, si je compare à l'expérience.
Et notre conscience est la même, absolument la même que celle du Seigneur. Il n'y avait aucune différence, aucune différence... Nous sommes Cela, nous sommes Cela, nous sommes Cela.
Plus tard j'expliquerai mieux. L'outil n'est pas encore prêt. C'est seulement le début.[6]

So, in French, what she said was:

“And we set off again on the way, certain of the Victory.
The heavens are ringing with chants of Victory!
Truth alone exists; Truth alone shall manifest. Onward! ... Onward!
Glory to [Thee], Lord, [supreme Triumphant One].
And now, to work.
Patience ... endurance ... perfect equanimity. And absolute faith.
Compared to the experience, whatever I say is nothing, nothing, nothing but words.

And our consciousness is the same, absolutely the same as the Lord's. There was no difference, no difference at all.... We are That, we are That, we are That.

Later on, I will explain it more clearly. The instrument is not yet ready. It is only the beginning. [That's all.]”

Mother later added:

“The experience lasted at least four hours. There are many things I will speak of later.”

So the next time that Satprem comes to Mother's room, one month later, on May 13th, Mother explains the experience in detail. She brings us closer to that Love – the essence of our universe, the essence of Sri Aurobindo. It's not recorded, but I'm going to use Mother's words and read it to you rather than try to explain it, because she says it so perfectly. Afterwards we'll hear a recording that was made two days later.

So on May 13th, 1962, it's written: “This is the first conversation with Mother in two months. She is still reclining on her chaise lounge. She looks quite pale and fragile, almost transparent. She enlarges upon the experience she had a month earlier, on April 13. The following text was not taped but noted down from memory and read to the Mother.”[7]

And Mother said:

'“I was at the Origin - I WAS the Origin. For more than two hours, consciously, here on this bed, I was the Origin. And it was like gusts - like great gusts ending in explosions. And each one of these gusts was a span of the universe.
It was Love in its supreme essence - which has nothing to do with what people normally understand by that word.
And each gust of this essence of Love was dividing and spreading out ... but they weren't forces, it was far beyond the realm of forces. The universe as we know it no longer existed; it was a sort of bizarre illusion, bearing no relation to THAT. There was only the truth of the universe, with those great gusts of color - they were colored - great gusts colored with something that is the essence of color.
It was stupendous. I lived more than two hours like that, consciously.
And then a Voice was explaining everything to me (not exactly a Voice, but something that was Sri Aurobindo's origin, like the most recent gust from the Origin). As the experience unfolded, this Voice explained each gust to me, each span of the universe; and then it explained how it all became like this (Mother makes a gesture of reversal): the distortion of the universe. And I was wondering how it was possible, with that Consciousness, that supreme Consciousness, to relate to the present, distorted universe. How to make the connection without losing that Consciousness? A relationship between the two seemed impossible. And that's when that sort of Voice reminded me of my promise, that I had promised to do the Work on earth and it would be done. 'I promised to do the Work and it will be done.'”

The next conversation is recorded, and we can hear what Mother says of her experience. And we can also hear more of the Lord's response simply in how strong she's become. And how strong and powerful her voice now is, approximately one month after her total cardiac arrest.

So, on May 15th, 1962, Satprem reads to Mother his notes from the May 13th conversation and asks for further details. And Satprem says:

“About that promise you received....”

And Mother interrupts him and she says:

“I didn't receive a promise - this Voice made me remember a promise I had made. I was saying to myself, 'How to connect this true Consciousness to the other one - it's impossible!' And just then I seemed to hear ... not Sri Aurobindo exactly, because then you immediately think of a particular body, but that sort of Voice saying to me, 'Your promise. You said you would do the Work.' So that's when I said, 'Yes, I shall do the Work.' And from that moment on the process of materialization began, the entire transition from the true Consciousness to the ordinary consciousness.
I didn't receive a promise, but a reminder of the promise I had made.”[8]

And then Satprem asks:

“And was that what allowed you to say, 'The thing [was] done'?”

And Mother responds very strongly:

“No – it was the experience. The experience. When....”

And then it's printed here, “I haven't told you this part” – we don't hear that in the tape. But she says “I haven't told you this part...”. Then in the next section we'll hear what she says. First we'll hear the first part.

“Ce n'est pas une promesse que j'ai reçue, c'est cette Voix qui m'a fait souvenir de ma promesse. Quand je me disais: « Comment passer de cette Conscience vraie à celle-là, c'est impossible !» à ce moment-là, c'était comme si, pas exactement Sri Aurobindo parce que immédiatement on pense à un corps, mais enfin cette sorte de Voix que j'entendais m'a dit: «Ta promesse. Tu as dit que tu ferais le Travail », et alors c'est à ce moment-là que j'ai dit: « Oui, je ferai le Travail. » Et à partir de ce moment-là, a commencé le processus de matérialisation, toute la transition de la vraie Conscience à la conscience ordinaire.
Je n'ai pas « reçu » une promesse: c'est le rappel de la promesse que j'avais faite.”
“Et c'est ça qui t'a permis de dire: « The thing is done » [la chose est faite]?”
“Non. C'est l'expérience.
C'est l'expérience, c'est quand... ça, je ne te l'ai pas dit.”
“When I was those gusts, those gusts of Love.... When I was conscious of the last one, the one organized outwardly, as it were, by Sri Aurobindo – materializing as the avatar Sri Aurobindo – then came the absolute certainty that the thing was done, that it was decreed.”
“C'est quand j'étais ces bouffées — ces bouffées d'Amour. C'est au moment où j'étais consciente de la dernière, de celle qui a été (comment dire?) organisée extérieurement par Sri Aurobindo — ce qui s'est traduit par l'avatar de Sri Aurobindo —, c'est à ce moment-là qu'il y a eu l'absolue certitude que la chose était faite, qu'elle était décrétée.”
“And the moment I became aware that it was decreed, I thought, 'But how can THAT be translated into that? How can the two be joined?' That was when the words came: 'You promised to do it, therefore you will do it'; and slowly the transition began, as if I were again being sent back to do it. Yes, as if ... 'You promised to do it and you will do it'; well, that's what I meant by a promise. And I came back towards this body to do it.”
“Et alors, au moment où c'est venu que c'était décrété, moi, j'ai pensé: «Mais comment traduire ça en ça, joindre les deux?» Et c'est à ce moment-là qu'est venu: « Tu as promis de le faire, par conséquent tu le feras », et a commencé lentement la transition, comme si j'étais renvoyée de nouveau pour le faire. Oui, comme si: «Tu as promis de le faire, tu le feras », alors comme cela c'était une promesse. Et je revenais vers ce corps pour le faire.”

The Avatar

Mother speaks of the avatar. What is an avatar? The avatar is the very first person, on the earth, who embodies and manifests the new thing that's coming into evolution for mankind. She says, “Then a voice was explaining everything to me. Not exactly a voice, but something that was Sri Aurobindo's origin. Like the most recent gust from the origin.”

And then she says, again, “the one organized outwardly, as it were, by Sri Aurobindo – materializing as the avatar Sri Aurobindo”. Organised outwardly by Sri Aurobindo. Materialised as the avatar Sri Aurobindo. This tells us that the Avatar is the change. The huge totality of what's happening, and happening to us, now. This is the Avatar. This is who Topic::Sri Aurobindo is. Sri Aurobindo expressed and embodied all of the new manifestation, and then with his work, he brought more of it into our manifestation. And the Mother continued. We see that just his very birth is the certitude that the supramental transformation will surely happen. Because he is all of it.

The Avatar isn't something very far from us at all. It's not abstract. It's the new consciousness that's already beginning to express itself everywhere; people feel something – some people feel more, some people feel less – all over the world.

Mother used to say that Sri Aurobindo is not a prophet, is not a person – Sri Aurobindo is an action direct from the Supreme. And this has to be what Mother meant.

The word 'yoga' is defined as 'union with the Divine'. We go to Sri Aurobindo's Yoga, and what do we have? Union with the supramental consciousness, the All-love, that created the universe. This is why Mother's key is always, “What Thou willest. What Thou willest.” And surrender – complete surrender. 'Cause it gets us out of the way. It lets this manifestation – which came first into the universe with the birth of Sri Aurobindo, and will continue – it lets this manifestation go on happening.

But then, beyond this, beyond understanding the avatar, just look at the sequence of events. What a powerful history. Since March 16th, Mother's body has again been a tremendous battlefield. In her body, Mother is opposing all the things that oppose the coming consciousness. The Agenda is full of this – one by one, she talks about them all through the Agenda – and in these days, since March 16th, it's been particularly deep and particularly strong.

So on the night of April 2nd and 3rd, she has a full cardiac arrest. A complete heart attack. Before that, there's this tremendous determination to live, to do the work; she always said, “Sri Aurobindo left me here to do the transformation in my body, and I will do it.” Now, what does she say? “It's up to the Lord,” if she's going to live another day.

When we have seen, the response, Mother lives. Ten days later, on the night of April 12th and 13th, the Lord speaks clearly. Mother becomes the origin. She sees the certitude – we've heard her. She sees it's not joined to our creation. How to do it? The Supreme says, “You've promised to do the work, and it will be done.” Mother says, “Yes I shall do this work,” and she returns to her body, fully renewed, and we can hear it in her voice. Fully ready, fully renewed to continue with her work. It's an extraordinary history.

And we see, Mother here actually describes that work in more detail. She says: the purpose for which her body is alive, that the first steps toward the supramental transformation, are to be fulfilled now. And the Agenda is full of a record of these first steps.

Love is our transport

So it looks like love is the shortest road to realization. It looks like the essence of love is our – our transport, so to say, that opens all the doors. And it seems like, in the simple practical words of life it's always our attitude that gets in the way. How many expressions of love do we have in our life, that we try to go through in our life, that we have trouble in our life with. How can we have the most divine love possible?

In one of Mother's school classes, in the Entretiens, somebody asks her: “We're supposed to be conscious of the divine Love. How to be conscious of the divine Love and get free of all the other types of love which cling to us so obstinantly?”[9] And Mother teaches: if we try to reject the usual ways of human love, of love in what is its lower form, we usually reject the capacity of feeling love. We dry up our hearts. And we become like a stone. And it can take lives to get out of this. And then she says this most wonderful sentence; she says: “instead of ceasing to love because one loves wrongly, [ ] cease to love wrongly and want to love well.”[10]

She says don't struggle against love. Struggle against its distorted forms. Love with devotion and self-giving. Love is a universal divine feeling. It comes through us. Man's ordinary drawbacks distort its expression – things like attachment, possession, desire, selfishness. Don't seek your personal interest. Be satisfied with giving love and affection. Give yourself to the object of your love. Just – be happy to love! Ask nothing in return.

Mother says we have to go through the outer experience of love, because then we can look through the principle behind that experience. And find in ourselves the origin of that feeling of love. The outer form will crumble of itself. And we will be in contact with the divine Love that is behind all things.

Of course, again on a practical level, that is easier said than done. I think we all battle with this every day. All of us.

The vibration of gratitude and the vibration of Love

But then she gives us something else. There seems to be another very simple way to open ourselves to the very essence of love. And that's the feeling of gratitude. Mother says that discontented, complaining people, people who complain, are actually complaining against the Divine. She says the attitude towards the Divine should be one of gratitude. And in 1963, on December 21st, Mother explains how the vibration of gratitude is the vibration of the essence of love.

We're going to hear the recording, and I have to let you know ahead of time that there's a lot of – kind of noise in this recording. We don't know what the background noise was, so you have to kind of listen through the background noise, but Mother's voice is quite clear. And we start in this – the first track of this, and this is what she says:

“...of all movements, the one that gives perhaps the most joy - an unalloyed joy, untainted by that egoism - is spontaneous gratitude.
It is something very special. It isn't love, it isn't self-offering.... It's a very FULL joy. Very full.
It is a very special vibration unlike anything other than itself. It is something that widens you, that fills you - that is so fervent!
It is certainly, of all the movements within the reach of human consciousness, the one that draws you the most out of your ego.
And when it can be a gratitude without motive, that vibration (basically, the vibration of what exists towards the Cause of existence) ... then a great many barriers vanish instantly.”[11]
“ tous les mouvements, celui peut-être qui donne le plus de joie — de joie sans mélange, qui n'ait pas cette teinte d'égoïsme —, c'est la gratitude spontanée.
C'est quelque chose de très spécial. Ce n'est pas l'amour, ce n'est pas le don de soi... C'est une joie très pleine. Très pleine.
C'est une vibration très spéciale qui ne ressemble à rien d'autre qu'elle-même. C'est quelque chose qui vous élargit, qui vous remplit — qui est si ardente!
C'est certainement, parmi tous les mouvements à la portée de la conscience humaine, celui qui vous sort le plus de votre ego.
Et quand ça peut être une gratitude sans mobile, cette vibration-là (au fond, la vibration de ce qui existe pour la Cause de l'existence)... alors beaucoup-beaucoup de barrières disparaissent immédiatement.”
“When you can enter that vibration in its purity, you realize immediately that it has the same quality as the vibration of Love: it is directionless. It isn't something going from one thing to another, it doesn't go from here to there (gesture from low to high) or there to here ... it is (round gesture) simultaneous and total.
I mean it isn't something that needs the two poles in order to exist; it doesn't go from one pole to the other or from the other to the one: it's a vibration which in its purity is the same as the vibration of Love, which doesn't go from here to there or from there to here - the two poles of existence.”
“Quand on peut entrer dans cette vibration-là dans sa pureté, on s'aperçoit tout de suite que c'est une vibration de la même qualité que celle de l'Amour: elle n'a pas de direction. Ce n'est pas quelque chose qui va d'une chose à une autre, ce n'est pas d'ici à là (geste de bas en haut) ou de là à ici... c'est (geste rond) simultané et total.
Je veux dire que ce n'est pas quelque chose qui a besoin des deux pôles pour exister; ce n'est pas aller d'un pôle à l'autre et de l'autre pôle à ça: c'est une vibration qui, dans sa pureté, est la même que la vibration d'Amour, qui ne va pas d'ici à là et de là à là, les deux pôles de l'existence.”
“It exists in itself for its own delight of being. (And what I am saying spoils it a lot.)
Like Love.
Men have repeated ad nauseam that nothing exists without those two poles, that those two poles are the cause of existence and everything revolves around them (Mother shakes her head), but that's not the way it is. This means that man, in his ordinary outward consciousness, cannot understand anything beyond that. There we are. That we know. But in its essence (Mother again shakes her head), Love is not like that.
Ultimately, gratitude is only a very slightly colored hue of the essential Vibration of Love.”
“Ça existe en soi pour sa joie d'être. (Et ce que je dis là, abîme beaucoup.)
Comme l'Amour.
Les hommes ont répété à satiété que rien n'existe s'il n'y a pas ces deux pôles, et que ce sont ces deux pôles qui sont la cause de l'existence et que tout tourne autour de ça (Mère hoche la tête), mais ce n'est pas comme cela. C'est-à-dire que l'homme, dans sa conscience extérieure ordinaire, ne peut rien comprendre en dehors de cela, voilà. C'est entendu. Mais dans son essence (Mère hoche encorela tête), ce n'est pas comme cela.
Au fond, la gratitude est seulement une très légère teinte de coloration de la Vibration essentielle d'Amour.”

We have again almost the same definition: gratitude without motive is the vibration of what exists towards the cause of existence. It's like the essence of Love manifesting the creation.

So, when we have trouble with our attitude – and we happen to notice we have trouble with our attitude – and it's difficult for us to do something that is love because of whatever the difficulty could be, we can just feel gratitude.

Five years after Mother explains about that love, she's really, really absorbed the experience. I mean the first tape we heard it was so profound. But now, she says in a very matter-of-fact way that that, that which she experienced, that total love, must replace our consciousness of today. Although, she does say much of it is still only a promise. She says that it will become our reality in the future. Love is the key to our change.

At the very end of Savitri, at the top of the very last page, Sri Aurobindo writes Savitri's summing up of all her experiences. She has accomplished all of her tasks, she has found her soul, she has brought Satyavan back from the very doors of Death, she's conquered Death, she has restored Satyavan's father's sight, and his kingdom has been given back to him; and they come to meet Satyavan and Savitri in the forest, and they see her looking so resplendent, so bright, so shining. And one who seems to be a priest or a sage asks her what new light has she brought that opens a happier age. And this is her very simple reply:

Awakened to the meaning of my heart
That to feel love and oneness is to live
And this the magic of our golden change,
Is all the truth I know or seek, O sage.”[12]

The supramental force 'unrealizes' sickness

So now, in 1967, we will hear Mother speak again about this love, and speak how this love is a true healing power. Again Mother is expressing the inexpressible. So on July 12, 1967 she says:

“I remember, when I came back after having BEEN those bursts - those pulsations, those bursts of creative Love, when I returned to the ordinary consciousness (while retaining the very real memory of That, of the state), well, that state, which I felt to be pulsations of creative Love, is what must, is That which must replace here this consciousness of concrete reality - which is, which becomes unreal: it's like something lifeless - hard, dry, inert, lifeless. And to our ordinary consciousness (I remember how it was in the past), that's what gives you the impression, 'This is concrete, this is real.' Well, 'this,' this sensation, is what must be replaced by the phenomenon of consciousness of that Pulsation. And That (Mother makes an intense gesture enfolding her whole face) is at the same time all-light, all-power, all-intensity of love, and such FULLNESS! It's so full that ... where That is, nothing else can exist. And when That is here, in the body, in the cells, then all you have to do is focus It on someone or something, and order is instantly restored in the person or the thing.”
“Je me souviens, quand je suis revenue après avoir été ces éclatements — ces pulsations, ces éclatements — d'Amour créateur, quand je suis revenue à la conscience ordinaire (en gardant le souvenir très-très réel de Ça, de cet état-là), eh bien, c'est cet état-là, c'est ce que je sentais comme les pulsations d'Amour créateur, c'est ça, c'est Ça qui, ici, doit remplacer cette conscience de réalité concrète, qui est, qui devient irréelle: c'est comme quelque chose de sans vie; c'est dur, c'est sec, c'est inerte, c'est sans vie; et pour notre conscience ordinaire (je me souviens comment c'était dans le temps), c'est cela qui vous donne l'impression: «Ça, c'est concret, ça c'est réel»; eh bien, c'est ce «ça», cette sensation-là qui doit être remplacée par le phénomène de conscience de cette Pulsation. Et c'est (Mère fait un geste intense qui enveloppe tout son visage), c'est à la fois toute-lumière, toute-puissance, toute-intensité d'amour, et une plénitude! C'est tellement plein que... rien d'autre ne peut exister que Ça, là aussi (dans la Matière). Et quand Ça c'est là, dans le corps, dans les cellules, alors il suffit de tourner Ça sur quelqu'un ou sur quelque chose, et immédiatement cela se remet en ordre.”
“So, translated into ordinary words, it 'heals.' It heals the disease. But it doesn't heal it: it annuls it.... Yes, it annuls it.”[13]

And then Satprem says, “It unrealizes it.”

And Mother says, “What?”

And he says, “It unrealizes it.”

And Mother responds very strongly:

“Absolutely. I have concrete proof of it.
Any disease, any disease whatsoever.
And the condition of all the cells (the vibrations that make up this body) is undeniably what makes the thing [healing] possible or not; that is, depending on the body's condition, it serves either as a transmitter, or on the contrary as an obstruction. Because it's not a 'higher force' acting in others [down] THROUGH Matter: it's a direct action (horizontal gesture, on a level) from matter to matter.”
'“Alors, traduit en mots ordinaires: ça guérit. Ça guérit la maladie. Mais cela ne la «guérit» pas: ça l'annule... Oui, ça l'annule.”
“Ça l'irréalise.”
“Absolument. J'ai des preuves concrètes. N'importe quelle maladie, n'importe.
Et il est incontestable que c'est la condition de toutes les cellules (les vibrations qui constituent ce corps) qui rend la chose possible ou non (la guérison), c'est-à-dire que ça sert ou de transmetteur ou au contraire d'obstruction, suivant la condition dans laquelle il se trouve (le corps). Parce que ce n'est pas l'action d'une «force supérieure» À TRAVERS la Matière, dans les autres: c'est une action directe (geste horizontal, au même niveau) de matière à matière.”
“What people generally call 'healing power' is a very great mental or vital power that imposes itself through the resistance of Matter - but this isn't at all the same thing! It's the contagion of a vibration. And then it's irrevocable.
But it's gone in a flash. It's only a promise or an example of what will be: it WILL be like that, obviously. Obviously. When? ... That's another question.
Right here, this Vibration is felt as ... (Mother gestures as if everything were swelling). You understand, it [the body's ordinary condition] is tied up, it's tied and bound, I might almost say hardened, I don't know; and at such times, it seems to swell, to expand.
Only, it's momentary.”
“Ce que les gens appellent généralement le «pouvoir de guérir», c'est un pouvoir mental ou vital très grand qui s'impose à travers la résistance de la Matière — ce n'est pas cela du tout! C'est la contagion d'une vibration. Et alors c'est irrévocable.
Et ça dure un éclair. C'est seulement une promesse ou un exemple de ce qui sera: ce SERA comme cela, c'est évident. C'est évident. Quand?... C'est une autre affaire.
Ici-même, cette Vibration-là donne l'impression (Mère fait un geste comme si tout se gonflait)... N'est-ce pas [l'état ordinaire du corps], c'est lié; c'est lié, c'est attaché, on pourrait dire que c'est durci, je ne sais pas; et alors à ces moments-là, c'est comme si ça se gonflait, se dilatait.
Seulement c'est passager.”

So in her first thing that we heard Mother say tonight, Mother said illness is a falsehood. Then she says truth is the supramental force that 'unrealizes' sickness. What an extraordinary statement. What an extraordinary hint. The whole process of the Yoga for us now is to unrealize the obstructions to the Force that are in our cells. And we even hear Mother saying that in her cells, there are still obstructions. When everything is clear, it flows through; when it's clouded over, it doesn't flow through.

Most cultures have stories about the love that heals. Again we come to aspiration, and the use of our will. And surrender. And offer.

It would seem that the more that this new force that is the Avatar – the latest manifestation from the origin – the more that this force manifests, the more that we can receive and focus, the more healing will work. The more it will spread. The healing vibration also heals the healer.

We can go to Sri Aurobindo to invoke love. We're going to end by reading a very short passage from Sri Aurobindo's own experience in his own sadhana. In Savitri, in telling the story of Aswapati the king, and talking about Aswapati's sadhana to realize and reach the Divine Mother, Aswapati comes eventually to the soul of the world. This is from Book 2 of Savitri, “The Book of the Traveller of the Worlds”, and Canto 14, “The World Soul”.

As one drawn to his lost spiritual home
Feels now the closeness of a waiting love,
Into a passage dim and tremulous
That clasped him in from day and night’s pursuit,
He travelled led by a mysterious sound.
A murmur multitudinous and lone,
All sounds it was in turn, yet still the same.
A hidden call to unforeseen delight
In the summoning voice of one long-known, well-loved,
But nameless to the unremembering mind,
It led to rapture back the truant heart.
The immortal cry ravished the captive ear.
Then, lowering its imperious mystery,
It sank to a whisper circling round the soul.
It seemed the yearning of a lonely flute
That roamed along the shores of memory
And filled the eyes with tears of longing joy.
A mystic happiness trembled in the breast
As if the invisible Beloved had come
Assuming the sudden loveliness of a face
And close glad hands could seize his fugitive feet
And the world change with the beauty of a smile.”[14]

  1. Prayers and Meditations, p.78, 19 February 1914
  2. Ibid., p.163, 1 June 1914
  3. Ibid., p.233, 27 August 1914
  4. Savitri, p.363
  5. Agenda, 3 April 1962: “Since March 16, Mother has been going through a grave ordeal that threatened her physical existence. ... The latest attack occurred the previous night, April 2-3, and took the form of a total cardiac arrest.”
  6. Agenda, 13 April 1962
  7. Agenda, 13 May 1962
  8. Agenda, 15 May 1962
  9. Questions and Answers 1956, p.300: “It is said that to become conscious of divine Love all other love has to be abandoned. What is the best way of rejecting the other love which clings so obstinately (laughter) and does not easily leave us?”
  10. Ibid., p.301
  11. Agenda, 21 December 1963
  12. Savitri, p.724
  13. Agenda, 12 July 1967
  14. Savitri, p.289