Friday, February 11, 2011

The Spirit Of Asia

of National Religion, Literature, Science, Philosophy, &c.,
Vol. I. } SATURDAY 31st JULY 1909 { No. 6
Facts and Opinions
The Spirit in Asia

A spirit moves abroad in the world today upsetting kingdoms
and raising up new principalities and powers the workings of
which are marked by a swiftness and ubiquity new in history.
In place of the slow developments and uncertain results of the
past we have a quickness and thoroughness which destroy in an
hour and remould in a decade. It is noteworthy that these rapid
motions are mostly discernible in Asiatic peoples.

The Doctrine Of Self Sacrifie

The Doctrine of Sacrifice
Karmayogin, 24 July 1909

THE GENIUS of self-sacrifice is not common to all nations
and to all individuals; it is rare and precious, it is the
flowering of mankind’s ethical growth, the evidence of
our gradual rise from the self-regarding animal to the selfless
divinity. A man capable of self-sacrifice, whatever his other sins,
has left the animal behind him; he has the stuff in him of a
future and higher humanity. A nation capable of a national act
of self-sacrifice ensures its future.
Self-sacrifice involuntary or veiled by forms of selfishness is,
however, the condition of our existence. It has been a gradual
growth in humanity. The first sacrifices are always selfish—they
involve the sacrifice of others for one’s own advancement. The
first step forward is taken by the instinct of animal love in the
mother who is ready to sacrifice her life for the young, by the
instinct of protection in the male who is ready to sacrifice his
life for his mate. The growth of this instinct is the sign of an
enlargement in the conception of the self. So long as there is
identification of self only with one’s own body and its desires,
the state of the jiva is unprogressive and animal. It is only when
the self enlarges to include the mate and the children that advancement
becomes possible. This is the first human state, but
the animal lingers in it in the view of the wife and children as
chattels and possessions meant for one’s own pleasure, strength,
dignity, comfort. The family even so viewed becomes the basis
of civilisation, because it makes social life possible. But the real
development of the god in man does not begin until the family
becomes so much dearer than the life of the body that a man
is ready to sacrifice himself for it and give up his ease or even
his life for its welfare or its protection. To give up one’s ease
for the family, that is a state which most men have attained; to
give up one’s life for the honour of the wife or the safety of the home is an act of a higher nature of which man is capable in
individuals, in classes, but not in the mass. Beyond the family
comes the community and the next step in the enlargement of
the self is when the identification with the self in the body and
the self in the family gives way to the identification with the
self in the community. To recognise that the community has a
larger claim on a man than his family is the first condition of the
advance to the social condition. It corresponds to the growth
of the tribe out of the patriarchal family and to the perfection
of those communal institutions of which our village community
was a type. Here again, to be always prepared to sacrifice the
family interest to the larger interest of the community must be
the first condition of communal life and to give one’s life for
the safety of the community, the act of divinity which marks the
consummation of the enlarging self in the communal idea. The
next enlargement is to the self in the nation. The evolution of the
nation is the growth which is most important now to humanity,
because human selfishness, family selfishness, class selfishness
having still deep roots in the past must learn to efface themselves
in the larger national self in order that the God in humanity may
grow. Therefore it is that Nationalism is the dharma of the age,
and God reveals himself to us in our common Mother. The first
attempts to form a nationality were the Greek city, the Semitic
or Mongolian monarchy, the Celtic clan, the Aryan kula or jati.
It was the mixture of all these ideas which went to the formation
of the mediaeval nation and evolved the modern peoples. Here
again, it is the readiness to sacrifice self-interest, family interest,
class interest to the larger national interestwhich is the condition
of humanity’s fulfilment in the nation and to die for its welfare
or safety is the supreme act of self-consummation in the larger
national ego. There is a yet higher fulfilment for which only a
few individuals have shown themselves ready, the enlargement
of the self to include all humanity. A step forward has been taken
in this direction by the self-immolation of a few to humanitarian
ideals, but to sacrifice the interests of the nation to the larger
interest of humanity is an act of which humanity in the mass
is not yet capable. God prepares, but He does not hasten the ripening of the fruit before its season. A time will come when
this also will be possible, but the time is not yet. Nor would it be
well for humanity if it came before the other and lesser identification
were complete; for that would necessitate retrogression
in order to secure the step which has been omitted. The advance
of humanity is a steady progress and there is no great gain in
rushing positions far ahead, while important points in the rear
are uncaptured.
The national ego may easily mean nothing more than collective
selfishness. I may be ready to sacrifice money and ease
for the country in order to secure my wealth, fame or position
and property which depend upon her security and greatness. I
may be ready to sacrifice these and more for her because of the
safety of the home and the hearth which her safety ensures. I
may be ready to sacrifice much for her because her greatness,
wealth, ease mean the greatness, wealth, ease of my community
or my class. Or I may be ready to sacrifice everything to
secure her greatness because of my pride in her and my desire
to see my nation dominant and imperial. All these are forms of
selfishness pursuing man into the wider life which is meant to
assist in liberating him from selfishness. The curse of capitalism,
the curse of Imperialism which afflict modern nations are due
to this insistence. It is the source of that pride, insolence and
injustice which affect a nation in its prosperity and by that
fatal progression which the Greeks with their acute sense for
these things so clearly demarcated, it leads from prosperity to
insolence and outrage and from insolence and outrage to that
ate, that blind infatuation, which is God’s instrument for the
destruction of men and nations. There is only one remedy for
this pursuing evil and it is to regard the nation as a necessary
unit but no more in a common humanity.
There are two stages in the life of a nation, first, when it is
forming itself or new-forming itself, secondly, when it is formed,
organised and powerful. The first is the stage when Nationalism
makes rightly its greatest demands on the individual, in the
second it should abate its demands and, having satisfied, should
preserve itself in Cosmopolitanism somewhat as the individual preserves itself in the family, the family in the class, the class
in the nation, not destroying itself needlessly but recognising
a larger interest. In the struggles of a subject nation to realise
its separate existence, the larger interest can only be viewed in
prospect and as a higher inspiration to a broadminded and generous
patriotism. No sacrifice of the nation to the larger interest
is possible, for the nation must exist before it can sacrifice its
interests for a higher good.
We are at present in the first or formative stage, and in this
stage the demand of Nationalism is imperative. It is only by
the sacrifices of the individual, the family and the class to the
supreme object of building up the nation that under such adverse
circumstances Nationalism can secure the first conditions for its
existence. Every act of the new Nationalism has been a call for
suffering and self-sacrifice. Swadeshi was such a call, arbitration
was such a call, national education was such a call, above all,
passive resistance was such a call. None of these things can be
secured except by a general readiness to sacrifice the individual
and the family to the interests of the nation. Nowadays a new
call is visibly forming, the call on the higher classes to sacrifice
their privileges and prejudices, as the Japanese Samurai did,
for the raising up of the lower. The spread of a general spirit
of ungrudging self-sacrifice is the indispensable prelude to the
creation of the Indian nation. This truth is not only evident from
the very nature of the movement we have initiated, but it is borne
out by the tests of history and experience to which we have been
recently asked to refer in each individual case before the act of
sacrifice is decided. It is by the appeal to history and experience
that the Nationalist party has convinced the intellect, just as by
its inspiring ideals and readiness to suffer, it has carried with
it the heart of the nation. The demand that we should in every
individual case go into a review of thewhole question is excessive
and impossible. It is enough if we are generally convinced of the
utility and necessity of sacrifice and feel the individual call. It
must be remembered that we cannot argue from the condition of
a people formed, free and prospering to that of a people subject,
struggling and miserable. In the first case the individual is not called to frequent acts of self-sacrifice, but only to those regularly
demanded by the nation and to a general readiness for especial
sacrifice in case of necessity, but in the second the necessity is
a constant quantity. Nor is it a sound principle to demand in
such circumstances an adequate value for every individual act
of courage and self-denial. It would indeed be singular for the
individuals of a subject nation asked for the price of their liberty
to say to the Dispenser of Karma, “You shall give me so much
in return for every individual sacrifice and we must know your
terms beforehand.We will not trust you to the extent of a single
pice worth of result for our sufferings.” Not by such men or
such a spirit have subject nations been delivered.

Tuesday, February 8, 2011

The Subconscious

Web-Server for Integral Yoga

Satprem. "Life Withowt Death"

Then the pioneer enters a dark zone, full of dangers and risks and as vast as an ocean, a bottomless swamp, the real difficulty of the physical transformation to another species: the subconscious.

(Sri Aurobindo:) You have to go on working and working year after year, point after point, till you come to a central point in the subconscient which has to be conquered and it is the crux of the whole problem, hence exceedingly difficult. . . . This point in the subconscient is the seed and it goes on sprouting and sprouting till you have cut out the seed. (36:180)

There are no lights there, no higher illuminations, no Divine. Everybody is equal, without noticeable difference -- the Christian and the Buddhist and the man without religion -- both feet firmly stuck in mud. It is an indescribable place because it contains everything. It is our base, the ground on which the human species has grown millennium after millennium. It is millions of years old and we all have the dubious privilege of plunging our roots into it, adding our personal contribution to it life after life. Twenty-four hours a day it meticulously records, in its own language, our every gesture and action, conscious or unconscious. We visit there almost every night, during our sleep, and do not retain any recollection of our visits.

(Sri Aurobindo:) It contains all the reactions to life which struggle out as a slowly evolving and self-formulating consciousness, but it contains them not as ideas or perceptions or conscious reactions but as the blind substance of these things. Also all that is consciously experienced sinks down into the subconscient not as experience but as obscure and obstinate impressions of experience and can come up at any time as dreams, as mechanical repetitions of past thought, feeling, action, etc., as "complexes" exploding into action and event etc., etc. The subconscient is the main cause why all things get changed except in appearances. It is the cause why, people say, character cannot be changed, also of the constant return of things one hoped to have got rid of. All seeds are there and all the sanskaras [imprints] of the mind and vital and body, -- it is the main support of death and disease and the last fortress (seemingly impregnable) of the Ignorance. All that is suppressed without being wholly got rid of sinks down there and remains in seed ready to surge up or sprout up at any moment. (32:247)

(Mother:) I am right in the subconscious -- a subconscious, oh, hopelessly riddled with weakness, dullness and . . . (what shall I say?) enslaved by a host of things -- enslaved by EVERYTHING. Oh, night after night, night after night, it unfolds before me, to show me. Last night it was indescribable! And it goes on and on; it seems limitless. So, naturally, the body feels the effects, poor thing! That's its subconscious, not personal -- it's personal and not personal: it becomes personal when it enters the body. You can't imagine the accumulations of impressions that are recorded and stored there, one on top of another. Outwardly, you haven't even noticed anything -- the waking consciousness doesn't even notice them, but they keep entering, piling up on top of one another -- horrible! (2/18/61)

No real freedom is possible so long as "that" exists and controls life, no divine species on earth and no hope of transformation. A new man means new roots and a new base. It is a complete illusion -- the illusion of all spiritual teachings -- to call for a New Earth and a New Man while modestly averting one's eyes from that impossible quagmire. (One can understand the reluctance of these spiritual teachings, but then one can also understand why nothing has ever really changed on earth and in man since the advent of the great human religions: They have always prudently skirted the real issue.)

(Sri Aurobindo:) It is a Herculean labour, for, when one enters there, it is a sort of unexplored continent. Previous Yogis came down to the vital. If I had been made to see it before, probably I would have been less enthusiastic. (31:196)

The truth is, we have to go down there, too, and overcome. That is the true labor and the marvel of Mother and Sri Aurobindo.

(Sri Aurobindo:) As for the Mother and myself, we have had to try all ways, follow all methods, to surmount mountains of difficulties, a far heavier burden to bear than you or anybody else in the Ashram or outside, far more difficult conditions, battles to fight, wounds to endure, ways to cleave through impenetrable morass and desert and forest, hostile masses to conquer -- a work such as, I am certain, none else had to do before us. (26:464)

I have had my full share of these things and the Mother has had ten times her full share. But that was because the finders of the Way had to face these things in order to conquer. No difficulty that can come on the Sadhak [disciple] but has faced us on the path; against many we have had to struggle hundreds of times (in fact, that is an understatement) before we could overcome; many still remain protesting that they have a right until the perfect perfection is there. But we have never consented to admit their inevitable necessity for others. It is, in fact, to ensure an easier path to others hereafter that we have borne that burden. (26:465)

And he added:

But it is not necessary nor tolerable that all that should be repeated over again to the full in the experience of others. It is because we have the complete experience that we can show a straighter and easier road to others -- if they will consent to take it. (26:464)

Mother too, indomitably, descended into the pit:

What I am made to see every night is horrible. Horrible. It's as if one were trying to thoroughly disgust me with my work. That subconscious is truly a mass of horrors. . . . The impression is that it's bottomless and limitless, that there always will be new combinations, always as horrible. But that is not true. It does change. It does change . . . but, oh, what a difficult task! And so intractable. Intractable in that you think you've come to the end of something (you don't think so, you know better than that, but you hope!), and it comes right back in another form, which seems even worse than the previous one! (11/3/62)

I don't know if it's the last battle, but these last few days it has gone down very deep, into the least enlightened part of the cells: what still belongs the most to the world of Unconsciousness and Inertia, what is the most foreign to the divine Presence. You could say it's the original substance used by Life, with a sort of incapacity to respond, to feel any reason for that life. . . . This is an identification with the world at large, with the earth as a whole. An absolutely dreadful and hopeless condition, something that has neither meaning nor goal nor purpose, that lacks any joy of its own and . . . that is worse than unpleasant -- meaningless and totally devoid of feeling. Something that has no reason for being, and yet which is. It was . . . it is a dreadful situation.

I have the feeling it's quite close to the bottom. . . . And this is the base, the foundation of all materialism. (8/21/63)

The "bottom" has to be cleaned in order for the "top" to accept to come down and materialize in it.

(Sri Aurobindo:) No, it is not with the Empyrean that I am busy: I wish it were. It is rather with the opposite end of things; it is in the Abyss that I have to plunge to build a bridge between the two. But that too is necessary for my work and one has to face it. (26:153)

But the joining of the two can also be explosive. For the Light does not tolerate the least speck of dust in its path. Everything it touches must be in the image of its own nature -- pure. The least obstacle (or imperfectly purified element) reacts violently, as if violated under the pressure of the unaccustomed Ray. The result in the being, or the beings around -- or even in the world around -- may take the form of a fine catastrophe.

(Sri Aurobindo:) The attempt to bring a great general descent having only produced a great ascent of subconscient mud, I had given up that. . . . At present I am only trying to prevent people from making hysterical, subconscient asses of themselves, so that I may not be too much disturbed in my operations -- not yet with too much success. (32:389)

(Mother:) It is as though that Force I mentioned were penetrating like a power drill, deeper and deeper toward the subconscious. There are unbelievable things in the subconscious -- unbelievable. And it keeps going deeper and deeper . . . IMPERATIVELY. So the human subconscious cries out: "Oh, not yet! Please, not yet! Not so fast!" This is what you are up against. It's a general subconscious. (4/12/72)

Perhaps it is what we see everywhere around us?

(Sri Aurobindo:) Things are bad, are growing worse and may at any time grow worst or worse than worst if that is possible -- and anything, however paradoxical, seems possible in the present perturbed world. The best thing for them is to realise that all this was necessary because certain possibilities had to emerge and be got rid of, if a new and better world was at all to come into being: it would not have done to postpone them for a later time. It is, as in yoga, where things active or latent in the being have to be put into action in the light so that they may be grappled with and thrown out or to emerge from latency in the depths for the same purificatory purpose. Also they can remember the adage that night is darkest before dawn and that the coming of dawn is inevitable. But they must remember too that the new world whose coming we envisage is not to be made of the same texture as the old and different only in pattern, and that it must come by other means -- from within and not from without; so the best way is not to be too much preoccupied with the lamentable things that are happening outside, but themselves to grow within so that they may be ready for the new world, whatever the form it may take. [Letter written in July 1948] (26:1611)

But why, we might ask, is it necessary to confront that horrible subconscious directly? Why can't we keep a "yogic" smile before those base and vulgar things, look at them benignly -- from above -- and manipulate them with the pincers of a "higher" consciousness and power? Why must we stick our necks out? It is a question that Satprem did not fail to ask Mother.

(Satprem:) But is it necessary to go down to the level of all these subconscious things? Can one not act on them from above?

(Mother:) Act on them from above? . . . I have been acting on them from above for more than thirty years, my child! But it changes nothing -- it changes something, but it doesn't transform.

(Satprem:) So one must go down to that level?

(Mother:) Yes. Acting from above may hold things back, keep them under control, prevent them from taking unpleasant initiatives, but that's not -- to transform is to transform.

As long as we talk of even mastery, it can be done -- it can be done very well from above. But, to transform, you must go down, and that's the terrible part. . . . Otherwise things will never be transformed; they'll remain as they are.

You see, you can even pose as a superman! (Mother laughs) But it's still like this (gesture in midair). It isn't the true thing; it isn't the new creation, not the next step of terrestrial evolution. (2/18/61)

Integral Yoga Books


Monday, February 7, 2011

The Mother On Finance

Undated 1958

(Concerning Finances')

Money is a force and should not be an individual possession, no more than air, water or fire.
To begin with, the abolishment of inheritance.


Financial power is the materialization of a vital force turned into one of the greatest powers of action: the power to attract acquire, and utilize.

Like all the other powers, it must be put at the service of the Divine

Death Of Capitalism

March 21, 1956

The age of Capitalism and business is drawing to a close.

But the age of Communism, too, will pass. For Communism as it is preached is not constructive, it is a weapon to combat plutocracy. But when the battle is over and the armies are disbanded for want of employment, then Communism, having no more utility, will be transformed into something else that will express a higher truth.

We know this truth, and we are working for it so that it may reign upon earth.


1. Note written by Mother in French.

2. Mother appeared on her balcony daily at about 6 a.m. to give a few moments of meditation to her disciples before the beginning of the day's work.


Sunday, February 6, 2011

The Mothers Agenda 1958

October 10, 1958

(The disciple asks to know what he must do and what his place is in the universal manifestation)

In all religious and especially occult initiations, the ritual of the different ceremonies is prescribed in every detail; all the words pronounced, all the gestures made have their importance, and the least infraction of the rule, the least fault committed can have fatal consequences. It is the same in material life - if one had the initiation into the true way of living, one could transform physical existence.

If we consider the body as the tabernacle of the Lord, then medical science, for example, becomes the initiatory ritual of the service of the temple, and doctors of all kinds are the officiating priests in the different rituals of worship. Thus, medicine is really a priesthood and should be treated as such.

The same can be said of physical culture and of all the sciences that are concerned with the body and its workings. If the material universe is considered as the outer sheath and the manifestation of the Supreme, then it can generally be said that all the physical sciences are the rituals of worship.

We always come back to the same thing: the absolute necessity for perfect sincerity, perfect honesty and a sense of the dignity of all we do so that we may do it as it should be done.

If we could truly, perfectly know all the details of the ceremony of life, the worship of the Lord in physical life, it would be wonderful - to know, and no longer to err, never again to err. To perform the ceremony as perfectly as an initiation.

To know life utterly ... Oh, there is a very interesting thing in this regard! And it's strange, but this particular knowledge reminds me of one of my Sutras' (which I read out, but no one understood or understood only vaguely, 'like that'):

'It is the Supreme Lord who has ineluctably decreed the place you occupy in the universal concert, but whatever be this place, you have equally the same right as all others to ascend the supreme summits right to the supramental realization.'

There is one's position in the universal hierarchy, which is something ineluctable - it is the eternal law - and there is the development in the manifestation, which is an education; it is progressive and done from within the being. What is remarkable is that to become a perfect being, this position - whatever it is, decreed since all eternity, a part of the eternal Truth - must manifest with the greatest possible perfection as a result of evolutionary growth. It is the junction, the union of the two, the eternal position and the evolutionary realization, that will make the total and perfect being, and the manifestation as the Lord has willed it since the beginning of all eternity (which has no beginning at all! ).

I see Agenda 1957, p. 119.

And for the cycle to be complete, one cannot stop on the way at any plane, not even the highest spiritual plane nor the plane closest to matter (like the occult plane in the vital, for example). One must descend right into matter, and this perfection in manifestation must be a material perfection, or otherwise the cycle is not complete - which explains why those who want to flee in order to realize the divine Will are in error. What must be done is exactly the opposite! The two must be combined in a perfect way. This is why all the honest sciences, the sciences that are practiced sincerely, honestly, exclusively with a will to know, are difficult paths - yet such sure paths for the total realization.

It brings up very interesting things. (What I am going to say now is very personal and consequently cannot be used, but it may be kept anyway:)

There are two parallel things that, from the eternal and supreme point of view, are of identical importance, in that both are equally essential for the realization to be a true realization.

On the one hand, there is what Sri Aurobindo - who, as the Avatar, represented the supreme Consciousness and Will on earth - declared me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body through the integral sadhana.' I could be the supreme Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects were automatically established in the outer being, but he was the one doing it, not I - I was merely the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing before - being a bridge between his sadhana and the world - but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are both these things. Sometimes one predominates, sometimes the other (I don't mean successively in time, but ... it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.

1 Sadhana: yogic discipline. Sadhak: seeker.

To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.

Then - and this becomes rather amusing like life's play ... Depending upon each one's nature and position and bias, and because human beings are very limited, very partial and incapable of a global vision, there are those who believe, who have faith, or to whom the eternal Mother is revealed through Grace, who have this kind of relationship with the eternal Mother - and there are those who themselves are plunged in sadhana, who have the consciousness of a developed sadhak, and thereby have the same relationship with me as one has with what they generally call a 'realized soul.' Such persons consider me the prototype of the Guru teaching a new way, but the others don't have this relationship of sadhak to Guru (I am taking the two extremes, but of course there are all the possibilities in between), they are only in contact with the eternal Mother and, in the simplicity of their hearts, they expect Her to do everything for them. If they were perfect in this attitude, the eternal Mother would do everything for them - as a matter of fact, She does do everything, but as they aren't perfect, they cannot receive it totally. But the two paths are very different, the two kinds of relationships are very different; and as we all live according to the law of external things, in a material body, there is a kind of annoyance, an almost irritated misunderstanding, between those who follow this path (not consciously and intentionally, but spontaneously), who have this relationship of the child to the Mother, and those who have this other relationship of the sadhak to the Guru. So it creates a whole play, with an infinite diversity of shades.

But all this is still in suspense, on the way to realization, moving forward progressively; therefore, unless we are able to see the outcome, we can't understand a thing. We get confused. Only when we see the outcome, the final realization, only when we have TOUCHED there, will everything be understood - then it will be as clear and as simple as can be. But meanwhile, my relationships with different people are very funny, utterly amusing!

Those who have what I would call the more 'outer' relationship compared to the other (although it is not really so) - the relationship of yoga, of sadhana - consider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even before knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And there are all the gradations in between, so it really becomes quite funny!

It opens up extraordinary horizons; once you have understood this, you have the key - you have the key to many, many things: the different positions of each of the different saints, the different realizations and ... it resolves all the incoherencies of the various manifestations on earth.

For example, this question of Power - THE Power - over Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar are surprised that our power is not absolute. They are surprised that we have not merely to say, 'Let it be thus' for it to be 'thus.' This is because, in the integral realization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things? - Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they were this particular being. They were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.

And ... this explains everything, absolutely everything: how it works, how it functions in the world.' I was saying to myself, 'But I have no powers, I have no powers!' Several days ago, I said, 'But after all, I KNOW WHO is there, I know, yet how is it that ... ? There, up to there (the level of the head), it is all-powerful, nothing can resist - but here ... it is ineffective.' So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, 'What! How can you have no powers?' ... Because the sadhana is not yet over.

1. Mother added: 'The most beautiful part of the experience is missing ... When I try to formulate something in too precise a way, all the vastness of the experience evaporates. The entire world is being revealed in all its organization down to the minutes" details - but everything simultaneously - how can that be explained? It's not possible.'

The Lord will possess his universe only when the universe will have consciously become the Lord.