Why am I here — Mother

Q: Are Divine Love and Grace the same thing ?

Mother: Essentially, all things are the same. In its essence everything is the same, it is a phenomenon of consciousness; but Love can exist without Grace and Grace can exist without Love. But for the human consciousness all manifestation of Grace is a manifestation of the supreme Love, inevitably. Only it goes beyond human consciousness.

Q: How can one become conscious of Divine Love and an instrument of its expression ?

Mother: First, to become conscious of anything whatever, you must will it. And when I say “will it”, I don’t mean saying one day, “Oh! I would like it very much”, then two days later completely forgetting it. To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, “Ah! How I wish to be conscious of Divine Love, how I wish to manifest Divine Love…” Note, I don’t know how many millions of times one feels within a little quivering of human instinct and imagines that if one had at one’s disposal Divine Love, great things could be accomplished, and one says, “I am going to try and find Divine Love and we shall see the result.” This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure Divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that…yes, one can have the feeling of grace, but it is with difficulty that one feels Love.

Q: But, then, can it be said that the psychic vibration is the vibration of Divine Love ?

Mother: Each one of you should be able to get into touch with your own psychic being, it is not an inaccessible thing. Your psychic being is there precisely to put you in contact with the divine forces. And if you are in contact with your psychic being, you begin to feel, to have a kind of perception of what Divine Love can be. As I have just said, it is not enough that one morning you wake up saying, “Oh ! I would like to be in contact with Divine Love”, – it is not like that. If, through a sustained effort, a deep concentration, a great forgetfulness of self, you succeed in coming into touch with your psychic being, you will never dream of thinking, “Oh ! I would like to be in contact with Divine Love” you are in a state in which everything appears to you to be this Divine Love and nothing else. And yet it is only a covering, but a covering of a beautiful texture.

Q: So, Divine Love need not be sought and known apart from the psychic being ?

Mother: No, find your psychic being and you will understand what divine Love is. Do not try to come into direct contact with divine Love because this will yet again be a vital desire pushing you; you will perhaps not be aware of it, but it will be a vital desire.

You must make an effort to come into touch with your psychic being, to become aware and free in the consciousness of your psychic being, and then, quite naturally, spontaneously, you will know what Divine Love is.

Q: The fact of being born with a psychic being and upon earth which is a spiritual symbol proves that we have each one of us a great responsibility, doesn’t it ?

Mother: Surely. One has a big responsibility, it is to fulfil a special mission that one is born upon earth. Only, naturally, the psychic being must have reached a certain degree of development; otherwise it could be said that it is the whole earth which has the responsibility. The more conscious and individualised one becomes, the more should one have the sense of responsibility. But this is what happens at a given moment; one begins to think that one is here not without reason, without purpose. One realises suddenly that one is here because there is something to be done and this something is not anything egoistic. This seems to me the most logical way of entering upon the path – all of a sudden to realise, “Since I am here, it means that I have a mission to fulfil. Since I have been endowed with a consciousness, it is that I have something to do with that consciousness – what is it ?”

Generally, it seems to me that this is the first question one should put to oneself: “Why am I here ?”

I have seen this in children, even in children of five or six: “Why am I here, why do I live?” And then to search, with whatever consciousness is available, with a very little bit of consciousness: why am I here, for what reason ?

This seems to me the normal starting-point.

CWMCE Questions and Answers Volume 4, Page 240

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The Mystery of Creation — Mother

24 March 1951

Q: You say, “Love is everywhere. Its movement is there in plants, perhaps in the very stones….”¹ If there is love in a stone, how can one see it ?

Mother: Perhaps the different elements constituting the stone are coordinated by the spark of love. I am sure that when the Divine Love descended into Matter, this Matter was quite unconscious, it had absolutely no form; it may even be said that forms in general are the result of the effort of Love to bring consciousness into Matter. If one of you (I have my doubts, but still) went down into the Inconscient, what is called the pure Inconscient, you would realise what it is. A stone will seem to you a marvellously conscious object in comparison. You speak disdainfully of a stone because you have just a wee bit more consciousness than it has, but the difference between the consciousness of the stone and the total Inconscient is perhaps greater than that between the stone and you. And the coming out of the Inconscient is due exclusively to the sacrifice of the Divine, to this descent of Divine Love into the Inconscient. Consequently, when I said “perhaps in the stone”, I could have removed the “perhaps” – I can assert that even in the stone it is there. There would be nothing, neither stone nor metal nor any organisation of atoms without this presence of Divine Love.

Most people say there is “consciousness” when they begin to think – when one doesn’t think one is not conscious. But plants are perfectly conscious and yet they do not think. They have very precise sensations which are the expression of a consciousness, but they do not think. Animals begin to think and their reactions are much more complex. But both plants and animals are conscious. One can be conscious of a sensation without having the least thought. 

Q: Did material substance exist before the descent of Divine Love?

Mother: I don’t think it could be said that there was a material substance. The Inconscient… it is the Inconscient. I don’t know how to explain this to you. If there is a negation of something, it is truly the Inconscient, it is the negation of everything. It has not even the capacity of emptiness. One needs to have descended there to know what it is and explain it. Words cannot describe it. It is the negation of all things because everything begins with consciousness. Without consciousness there is nothing.

Q: Were there any beings before this descent of Love? Were they conscious?

Mother: There were no terrestrial beings. The terrestrial world, the earth came into existence after the descent into the Inconscient, not before.

The gradual formation of the different stages of being, from the Supreme to the most material region, is subsequent to the Inconscient. When, precisely, the Consciousness “began” its creation (don’t take what I say quite literally as though it were a little history of another country, for it is not that, I am trying to make you understand, that’s all), the first manifestation of the creative Consciousness was just an emanation of consciousness – of conscious light – and when this emanation separated itself from its origin, the Inconscient was born, through opposition (how to put it ?… yes, really through opposition. Consequently, the birth of the Inconscient is prior to the formation of the world, and it was only when the perception came that the whole universe was going to be created uselessly that there was a call and Divine Love plunged into the Inconscient to change it into consciousness. Therefore, it can be said that the formation of the material worlds as we know them is the result of the descent of the supreme Consciousness into the Inconscient.

It cannot be said that there was something prior to that, things as we know them in the material world ( I apologise for the ambiguity of my words, but you understand one cannot express these things in our usual words).

The formation of the earth as we know it, this infinitesimal point in the immense universe, was made precisely in order to concentrate the effort of transformation upon one point; it is like a symbolic point created in the universe to make it possible, while working directly upon one point, to radiate it over the entire universe.

If we want to make the problem a little more comprehensible, it is enough to limit ourselves to the creation and the history of the earth, for it is a good symbol of universal history.

From the astronomical point of view the earth is nothing, it is a very small accident. From the spiritual point of view, it is a symbolic willed formation. And as I have already said, it is only upon earth that this Presence is found, this direct contact with the supreme Origin, this presence of the divine Consciousness hidden in all things.

The other worlds have been organised more or less hierarchically, if one may say so, but the earth has a special formation due to the direct intervention, without any intermediary, of the supreme Consciousness in the Inconscient.

Q: Have the solar fragments the same matter as the earth ?

Mother: I have taken care to tell you that this radiation was a symbolic creation, and that all action on this special point had its radiation in the whole universe; remember this, instead of beginning to say that the formation of the earth comes from an element projected from the sun or that a nebula must have been scattered giving birth to the sun and all its satellites, etc…

Q: But is it true that there is no difference between solarmatter and terrestrial matter? Were the sun and the other worlds of the solar system formed at the same time as the earth?

Mother: Necessarily, everything was formed at the same time, the creation was simultaneous, with a special concentration of the Consciousness upon the earth.

Q: Have the beings of the other worlds and planets a psychic being?

Mother: No, it is a purely terrestrial phenomenon. Only, there is nothing against the idea that psychic beings may go to the other worlds if it so pleases them. There is no reason to think that one cannot, if one went to another planet, meet psychic beings; it is not impossible; but these would be psychic beings formed upon earth who have become free in their movement, going here and there at will for some reason or other. All knowledge in all traditions, from every part of the earth, says that the psychic formation is a terrestrial formation and that the growth of the psychic being is something that takes place upon earth. But once they are formed and free in their movement, they can go anywhere in the universe, they are not limited in their movement; but their formation and growth belong to the terrestrial life, for reasons of concentration.

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In current times in which people are almost exclusively preoccupied with medicines and supplements for the ailments of the body, it is easy for the seekers of the Divine to overlook the influence of the consciousness on the body and its critical role in healing. We bring you some insights from the Mother that are very relevant to this subject.

Disciple: The doctor has seen my blood. He has given me this little paper to show you how weak the blood is and to communicate it to you. The tiredness seems to increase rather than grow less.

Mother: You must not worry; you will soon be back on your feet, especially as your vitality has remained very strong. Have no fear and keep your full trust in the Divine Grace.

18 February 1938

Disciple: X told me, “It was a mistake on your part not to inform the Mother about your body which is so thin and weak.” Kindly tell me what to do to improve it.

Mother: Do not bother about it and increase your faith in the Divine’s Grace.


4 July 1939

Disciple: People say that one gets this attack [of illness] on account of working too hard and exposing oneself to the sun and cold winds during the course of it. This suggestion is worrying me.

Mother: This attack is not due to work or exposure but to the suggestion of an old habit rising from the subconscient. Do not listen to what people say and keep your faith in the Divine’s Grace. Everything will become all right in the course of time.

            My blessings.

8 January 1940  

Do not worry and rest your hand. That is the best way to get better quickly.

            My advice is not to worry. The more you think of it, the more you concentrate upon it and, above all, the more you fear, the more you give a chance for the thing to grow.

            If, on the contrary, you turn your attention and your interest elsewhere you increase the possibilities of cure.

            Why give so much importance to these material workings of the body? It is better to feel absolutely free of them and let them go their own way without bothering about it, until we have the force and knowledge necessary to intervene in their obscurity and to compel them to change and become the true expression of the Supreme Light and Consciousness.

            Health: not to be preoccupied with it, but to leave it to the Divine.

           Think less of yourself and your health.

            Surely you will become stronger.

    But if you are convinced that you have an illness, go to the hospital, surely there they will find one.

            If parents could leave their children alone, they would not fall ill so often, perhaps not even once out of ten times. Yes, you have not said anything to the child, but how worried you were about its health. It appeared as if a catastrophe had happened or the child had suddenly developed cancer. It is your worry that spoils the whole atmosphere and increases the trouble.

            If you are ill, your illness is looked after with so much anxiety and fear, you are given so much care that you forget to take help from the One who can help you and you fall into a vicious circle and take a morbid interest in your illness.

            When I was twenty, a doctor told me that in cases of troubles of the stomach or intestines, the best thing is to continue eating as usual and not to bother about the trouble. He said, “If you have acidity, it will come from whatever food you take and the more you bother about it, the more it will increase. If you go on changing your food, in the end you will find that you cannot even drink a drop of water without getting into trouble. But if you remain normal and don’t worry, you will become all right.”

            And I have found this advice to be quite true.


            In fact I can assure you that the pain in the stomach as well as many other discomforts are due 90% to wrong thinking and strong imaginations − I mean that the material basis for them is practically negligible.

            With love and blessings.


            Do not torment yourself and do not worry; above all try to banish all fear; fear is a dangerous thing which can give importance to something which had none at all. The mere fear of seeing certain symptoms renew themselves is enough to bring about this repetition.

24 July 1945

Disciple: I have a notion that much protein and starchy food aggravate eczema.

Mother: In the effect of food on the body 90% belongs to the power of thought. If you follow with confidence the treatment of Dr. X, it will cure you.


            6 October 1962

            You may have been told that certain bodily complaints will give you a great deal of pain. Things like that are often said. You may then make a formation of fear and keep expecting the pain. And the pain comes even when it need not.

            But in case it is there after all, I can tell you one thing. If the consciousness is turned upward, the pain vanishes. If it is turned downward, the pain is felt and even increases. When one experiments with the upward and the downward turnings, one sees that the bodily complaint as such has nothing to do with the pain. The body may suffer very much or not at all, although its condition is exactly the same. It is the turn of the consciousness that makes all the difference.

            I say “turned upward” because to turn towards the Divine is the best method, but what can be said in general is that if the consciousness is turned away from the pain to one’s work or anything that interests one, the pain ceases.

            And not only the pain but whatever damage there may be in an organ is set right much more easily when the consciousness is taken away from the trouble and one is open to the Divine. There is the Sat aspect of the Divine — the pure supreme Existence above or beyond or behind the cosmos. If you can keep in contact with it, all physical complaints can be removed.

25 November 1962

Disciple: Beloved Mother:

      I am suffering with quite a severe recurrence of swollen ankles due to Dengue fever.

      Dr. X is treating me, but I beg your Healing Force and am doing my best to open so that our work may progress at this crucial time.

Mother: Stop imagining wrong things and your miseries will stop at the same time.


10 December 1964

CWMCE, Words of the Mother Volume 15

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New Year’s message 2022

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Aspire to do the will of the Divine — Mother

If people leave everything to the Divine, and make a complete surrender and rely only on the Divine, the Divine will soon lead them to their goal. In fact, the Divine is doing Yoga for those who are ready to do everything according to the Divine’s Will.


BY HUTA ( Page no. 17)

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Become free from all difficulties — Mother

You can be free from all difficulties, when you make a total surrender to the Divine. I know, many people remember their past life and keep their old habits, and they become miserable. But, on the contrary, they have to leave all these thoughts and feelings to the Divine. What He wishes, let that be done. What He wants them to be, let them be. Also whatever things come from the Divine, either pleasant things or unpleasant things, people must understand that there is some purpose behind His Will and His work. So they must accept them fully and must not revolt against the Divine. If this is done, they can surely progress.

    BY HUTA ( page no. 10 )
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The stillness of the mind in the Gita — Sri Aurobindo

In the Gita we have a process which is not the process of Raja-Yoga. It seeks a short cut to the common aim and goes straight to the stillness of the mind. After putting away desire and fear the Yogin sits down and performs upon his thoughts a process of reining in by which they get accustomed to an inward motion. Instead of allowing the mind to flow outward, he compels it to rise and fall within, and if he sees, hears, feels or smells outward objects he pays no attention to them and draws the mind always inward. This process he pursues until the mind ceases to send up thoughts connected with outward things. The result is that fresh thoughts do not accumulate in the chitta at the time of meditation, but only the old ones rise. If the process be farther pursued by rejecting these thoughts as they rise in the mind, in other words by dissociating the thinker from the mind, the operator from the machine and refusing to sanction the continuance of the machine’s activity, the result is perfect stillness. This can be done if the thinker whose interest is necessary to the mind, refuses to be interested and becomes passive. The mind goes on for a while by its own impetus just as a locomotive does when the steam is shut off, but a time must come when it will slow down and stop altogether. This is the moment towards which the process moves. Na kinchid api chintayet:—the Yogin should not think of anything at all. Blank cessation of mental activity is aimed at leaving only the sakshi, the witness watching for results. If at this moment the Yogin entrusts himself to the guidance of the universal Teacher within himself, Yoga will fulfil itself without any farther effort on his part. The passivity will be confirmed, the higher faculties will awake and the cosmic Force passing down from the vijnana through the supermind will take charge of the whole machine and direct its workings as the Infinite Lord of All may choose.

Whichever of the two methods be chosen, the result is the same. The mind is stilled, the higher faculties awakened. This stillness of the mind is not altogether a new idea or peculiar to India. The old Highland poets had the secret. When they wished to compose poetry, they first stilled the mind, became entirely passive and waited for the inspiration to flow into them. This habit of yogic passivity, a relic doubtless of the discipline of the Druids, was the source of those faculties of second sight and other psychic powers which are so much more common in this Celtic race than in the other peoples of Europe. The phenomena of inspiration are directly connected with these higher faculties of which we find rudiments or sporadic traces in the past history of human experience.  

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Nov 24, 2021 Darshan

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Message for Nov 17, 2021

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Evolution of the species — Mother

23 October 1957

Mother begins the reading of the last six chapters of The Life Divine.

“A spiritual evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the key-note, the central significant motive of the terrestrial existence. This significance is concealed at the outset by the involution of the Spirit, the Divine Reality, in a dense material Inconscience; a veil of Inconscience, a veil of insensibility of Matter hides the universal Consciousness-Force which works within it, so that the Energy, which is the first form the Force of creation assumes in the physical universe, appears to be itself inconscient and yet does the works of a vast occult Intelligence.”

Sri Aurobindo, The Life Divine, p. 824 

I didn’t understand, Sweet Mother, what this Consciousness-Force was, so I did not understand anything!

The first thing to understand is precisely this first sentence which states the fact, the raison d’être  and the very principle of universal existence. You see, we are beginning here at the end of the volume, these are the last six chapters. Throughout the beginning of the book Sri Aurobindo has taken one after another all the theories explaining the how and why of the universe and of existence; he has carried them to their extreme limits in order to explain fully what they mean, and at the end he has shown how far they were incomplete or imperfect and given the true solution. All that is, as it were, finished with; it lies behind our  reading. It would have taken us something like ten years to go through all that! And you would have required all kinds of knowledge and a great intellectual development to be able to follow it with any profit. But for our part, we are beginning from where he has shown, from the purely intellectual point of view, what the purpose of existence is, and he formulates it like this: “the central significant motive of the terrestrial existence.” For he is not concerned with the entire universe, he has taken terrestrial life, that is, our life here on Earth, as a symbolic and concentrated representation of the purpose of the entire universe. In fact, according to very old traditions, the Earth, from the deeper spiritual point of view, has been created as a symbolic concentration of universal life so that the work of transformation may be done more easily, in a limited, concentrated “space” – so to say – where all the elements of the problem are gathered together so that, in the concentration, the action may be more total and effective. So here he speaks only of terrestrial existence, but we can understand that it is a symbolic existence, that is, that it represents a universal action. It is a symbolic, concentrated representation. And he says that “the central motive”, that is, the purpose of terrestrial existence is to awaken, to develop and finally to reveal in a total manifestation the Spirit which is hidden at the centre of Matter and impels this Matter from within outwards towards a progressive development which will liberate the Spirit working from within.

So, in the outer appearances as you see them, at first you find the mineral kingdom with stones, earth, minerals which to us, in our outer consciousness, appear absolutely unconscious. Yet, behind this unconsciousness there is the life of the Spirit, the consciousness of the Spirit, which is completely hidden, which is as if asleep – though that is only an appearance – and which works from within in order gradually to transform this Matter that is completely inert in appearance, so that its organisation may lend itself more and more to the manifestation of consciousness. And he says here that at first this veil of inert Matter is so total that, to a superficial glance, it is something that has neither life nor consciousness. When you pick up a stone and look at it with your ordinary eyes and consciousness, you say, “It has no life, no consciousness.” For one who knows how to see behind appearances, there is, hidden at the centre of this Matter – at the centre of each atom of this Matter – there is, hidden, the Supreme Divine Reality working from within, gradually, through the millennia, to change this inert Matter into something that is expressive enough to be able to reveal the Spirit within. Then you have the progression of the history of Life: how, from the stone there suddenly appeared a rudimentary life and through successive species a sort of organisation, that is, an organic substance capable of revealing life. But between the mineral and vegetable kingdoms there are transitional elements; one doesn’t know whether they belong to the mineral or already to the vegetable kingdom – when one studies this in detail one sees some strange species which belong neither here nor there, which are not quite this and yet not quite that. Then comes the development of the vegetable kingdom where naturally life appears, for there is growth, transformation – a plant sprouts up, develops, grows – and with the first phenomenon of life comes also the phenomenon of decomposition and disintegration which is relatively much more rapid than in the stone: a stone, if protected from the impact of other forces, can last apparently indefinitely, whereas the plant already follows a curve of growth, ascent and decline and decomposition – but this with an extremely restricted consciousness. Those who have studied the vegetable kingdom in detail are well aware that there is a consciousness there. For instance, plants need sunlight to live – the sun represents the active energy which makes them grow – so, if you put a plant in a place where there is no sunlight, you see it always growing up and up and up, trying, making an effort to reach the sunlight. In a virgin forest, for instance, where man does not interfere, there is this kind of struggle among all the plants which are always growing straight upwards in one way or another in their effort to catch the sunlight. It is very interesting. But even if you put a flower-pot in a fairly small courtyard surrounded by walls, where the sun doesn’t come, a plant which normally is as high as this (gesture), becomes as tall as that: it stretches up and makes an effort to find the light. Therefore there is a consciousness, a will to live which is already manifesting. And little by little, with species that are more and more developed, you again reach another transitional passage between what is no longer entirely a plant and still not yet an animal. There are several species like that, which are very interesting. There are those plants which are carnivorous, plants like an open mouth: you throw a fly inside, snap! they swallow it. It is no longer quite a plant, it is not yet an animal. There are many plants of this kind.

           Then you come to the animal. The first animals, yes, it is difficult to distinguish them from plants, there is almost no consciousness. But there you see all the animal species, you know them, don’t you, right up to the higher animals which, indeed, are very conscious. They have their own completely independent will. They are very conscious and marvellously intelligent, like the elephant, for instance; you know all the stories about elephants and their wonderful intelligence. Therefore, it is already a very perceptible appearance of mind. And through this progressive development, we suddenly pass on to a species which has probably disappeared – traces of which have been found – an intermediate animal like a monkey or of the same line as the monkey – something close to it, similar, if not the monkey as we know it – but already an animal that walks on two legs. And from there we come to man. There is an entire beginning of the evolution of man; we can’t say, can we, that he shows a brilliant intelligence, but there is already an action of the mind, a beginning of independence, of independent reaction to the environment and the forces of Nature. And so, in man there is the whole range, right up to the higher being capable of spiritual life. 

That is what Sri Aurobindo tells us on this page.

      That is all. Now, if you have a question to ask?…

Sweet Mother, here he says: “This consciousness… reaches its climax of intelligence and exceeds itself in Man….”

Yes, that is what I have just told you: at his highest stage, man begins to be altogether independent of Nature – “altogether” is an exaggeration: he can become altogether independent. A man who has realised the spiritual consciousness in himself, who has a direct relation with the divine Origin is literally independent of Nature, of the force of Nature.

      (It begins to rain.) Ah! That is to cool down our minds! (Laughter)

 And that is what he calls “exceeding itself”, that is, that the Being, the inner divine Consciousness, the supreme spiritual Reality in its effort to develop…(It rains harder.) Oh, oh! We shall have to stop talking…in its effort to develop a conscious means of manifesting itself has arrived at a being capable of having a direct contact with It without going through the whole process of Nature.

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Universal Consciousness and Sympathy — Mother

The Universal Consciousness

Q:    “I have encountered in my life several examples of people living or trying to live in the universal consciousness and it seemed to me that it rendered them less compassionate, less humane, less tender to the sufferings of others. It seems to me that if it is necessary not to remain in the individual consciousness whey it is a question of our-own sufferings it is otherwise when it is a question of sympathising with the sufferings of others. In my opinion we feel more keenly the troubles of our brothers in humanity if we remain in the individual consciousness. But I may be mistaken and ask only to be enlightened by you on this point.”

 Mother:   IS IT certain that such people are living in the universal consciousness? or, if they are, is it certain that they are really less humane and compassionate? May they not be exercising their humanity in another fashion than the obvious and external signs of sympathy and tenderness?

         If a man is really insensible to the experiences of others in the world, he is not living in the full universal consciousness. Either he has shut himself up in an experience of an individual peace and self-content, or he is absorbed by his contact with some universal principle in its abstract form without regard to its universal action, or he is living inwardly apart from the universe in touch with something transcendent of world-experience. All these states are useful to the soul in its progress, but they are not the universal consciousness.

         When a man lives in the cosmic self, he necessarily embraces the life of the world and his attitude towards that world struggling upward from the egoistic state must be one of compassion, of love or of helpfulness. The Buddhists held that immersion in the infinite non-ego was in itself an immersion in a sea of infinite compassion. The liberated Sannyasin is described in the Gita and in other Hindu books as one whose occupation is beneficence to all creatures. But this vast spirit of beneficence does not necessarily exercise itself by the outward forms of emotional sympathy or active charity. We must not bind down all natures or all states of the divine consciousness in man to the one form of helpfulness which seems to us the most attractive, the most beautiful or the most beneficent. There is a higher sympathy than that of the easily touched emotions, a greater beneficence than that of an obvious utility to particular individuals in their particular sufferings.

     The egoistic consciousness passes through many stages in its emotional expansion. At first it is bound within itself, callous therefore to the experiences of others. Afterwards it is sympathetic only with those who are identified in some measure with itself, indifferent to the indifferent, malignant to the hostile. When it overcomes this respect for persons, it is ready for the reception of the altruistic principle.

     But even charity and altruism are often essentially egoistic in their immediate motive. They are stirred by the discomfort of the sight of suffering to the nervous system or by the pleasurableness of others’ appreciation of our kindliness or by the egoistic self-appreciation of our own benevolence or by the need of indulgence in sympathy. There are philanthropists who would be troubled if the poor were not always with us, for they would then have no field for their charity.

     We begin to enter into the universal consciousness when, apart from all individual motive and necessity, by the mere fact of unity of our being with all others, their joy becomes our joy, their suffering our suffering. But we must not mistake this for the highest condition. After a time we are no longer overcome by any suffering, our own or others’, but are merely touched and respond in helpfulness. And there is yet another state in which the subjection to suffering is impossible to us because we live in the Beatitude, but this does not deter us from love and beneficence, – any more than it is necessary for a mother to weep or be overcome by the little childish griefs and troubles of her children in order to love, understand and soothe.

     Nor is detailed sympathy and alleviation of particular sufferings the only help that can be given to men. To cut down branches of a man’s tree of suffering is good, but they grow again; to aid him to remove its roots is a still more divine helpfulness. The gift of joy, peace or perfection is a greater giving than the effusion of an individual benevolence and sympathy and it is the most royal outcome of unity with others in the universal consciousness.

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Leave all to the LORD — Mother

Why should you get disturbed ? You must leave everything to the Lord, It is He who knows —not only knows but sees and looks after everything, arranges everything. It is His responsibility and not the responsibility of human beings. The more they get disturbed and upset by Falsehood, the more it will come under various forms and take a quick chance to enter their consciousness, hearts and brains and make them miserable. Here the body and true consciousness are not separated, so naturally the body too suffers from Falsehood.

You must try constantly to ignore the Falsehood by remembering the Lord’s Love only. Whatever thing may happen to you, do not get upset——just pray to the Lord.

Adverse forces are much amused when you listen to them and they take great joy in breaking up faith in the Divine. At that time do not think, do not write and do not speak anything —–just keep quiet.

You must endure and let the storm pass. Thus you will be cured of falsehood in this very birth.

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The heart has wings, not the head. — Mother

There are people in whom the psychic movement, the emotional impulse is stronger than intellectual understanding. They feel an irresistible attraction for the Divine without knowing, without having the slightest idea of what it is, of what it can be, what it represents — nothing, no intellectual notion — but a kind of impulse, attraction, a need, an inevitable need.

And these people who have that, if, I may say as a result of the Grace, they have a mind which does not trouble them, does not question, does not discuss, go very fast….

There are others who understand first, who are very intellectual, have studied, can play with words and ideas, who will give you brilliant lectures on all the philosophies, all the religions, all human conceptions and who, perhaps, will take years to advance one step. Because all that goes on in the head.

Many things go on in the head. I have told you this already several times, the head is like a public square. Anything at all can enter there, come, cross over, go out, and create a lot of disorder. And people who are in the habit of playing with ideas are the ones most hampered from going farther. It is a game that’s pretty, attractive; it gives you the impression that you are not altogether ordinary, at the level of ordinary life, but it cuts the wings.

It’s not the head which has wings: it’s the heart.

The Mother

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The most important thing in your life — Mother

22 June 1955

Mother reads from Lights on Yoga, “Planes and Parts of the Being”.

Q: How can one awaken his Yogashakti?

Mother: It depends on this: when one thinks that it is the most important thing in his life. That’s all.  

Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that’s not enough. It is when truly it becomes the most important thing in one’s life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that’s enough.  

One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.  

Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one’s own method, it is only after having done the thing that one knows how it should be done, not before.  

If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn’t have them, one imagines oneself having them; whereas if one knows nothing – how things are and how they ought to happen, what should happen and how it will come about – if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one’s being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it – afterwards. Like that it is sure.  

One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer.

Sweet Mother, what is the significance of the thousand-petalled lotus?

That is how they describe it. It is because there’s a centre there, very, very complicated. I think it means the countless powers of thought, it is the multiplicity of knowledge in all its forms. It must be that. Why, this is still another instance: people who have read, studied, and have the experience afterwards, well, they always describe it like that, with names they have picked up in books and with descriptions of the lotuses as they are given in books; but those who have the spontaneous experience without having read or learnt anything before having it, they describe it altogether vividly, with an individual reality, so to say. Each one approaches the experience in his own way. When these centres awake… it is a fact that there are centres, and it’s a fact that they awake, and it’s a fact that this changes vastly the whole working of the consciousness and energy, but the description, if it is spontaneous and sincere, is different for everyone. One can have the feeling of a similarity with something, but giving a fixed and precise description of what happens is always an intervention of the mind.  

This phenomenon is very real, concrete, it is felt with all the reality and intensity of even a physical phenomenon. But each person describes it with a form particular to himself, except as I say, when he has read and studied, and his brain is full of all that is written in books; then automatically what he has read gives a form to his experience, and this takes away from it something of the spontaneity which gives such an impression of being sincere and truthful; it becomes a mental construction. If you have read and read much that it is like a serpent which is coiled up, well, quite naturally when you concentrate and try to awaken it, you see a serpent which is coiled, because you think about it like that. If you are told about a thousand-petalled lotus, you see a thousand-petalled lotus. But it is a mental superimposition upon the fact of the experience itself. But the feeling of something that’s innumerable, that’s one and innumerable at the same time, and that kind of impression of something opening, awakening, beginning to vibrate, responding to the forces and giving you an intensity of light, of understanding, of opening to higher regions, this is… the substance of the experience. Yet when you begin to describe it with images which you have found in books, it is as though suddenly you were making it either superficial – fossilised, so to say – or artificial or even insincere.  

Always the most interesting cases for me have been those of people who had read nothing but had a very ardent aspiration and came to me saying, “Something funny has happened to me, I had this extraordinary experience, what can it mean truly?” And then they describe a movement, a vibration, a force, a light, whatever it might be, it depends on each one, and they describe this, that it happened like that and came like that, and then this happened and then that, and what does it all mean, all this? Then here one is on the right side. One knows that it is not an imagined experience, that it is a sincere, spontaneous one, and this always has a power of transformation much greater than the experience that was brought about by a mental knowledge.

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Universal Consciousness — Mother

Sweet Mother, what does “cosmic spirit and cosmic Nature” mean?

Universal. Cosmic is the synonym of universal.

But what does “cosmic spirit” mean?

Cosmic spirit? It is the cosmic spirit, it is the universal spirit, it is the spirit that’s in the whole universe. There is a universe. You know what the universe is? Well, this universe has a spirit, and this spirit is the cosmic spirit; this universe has a consciousness and its consciousness is the cosmic, universal consciousness. 

One may very well imagine that the universe is only an entity in something which is still vaster, as the individual is only an entity in a much vaster totality. Now, each unit has its consciousness and its own spirit which contains all the others, as a group consciousness is made up of all the individual consciousnesses which constitute it and as a national consciousness is made up of all the individual consciousnesses which constitute it, and something more. The individual is only an element in the whole, even as the earth is a part of the solar system, and the solar system makes a part of all the systems of the universe. So just as there is an individual consciousness, there is a group consciousness and a consciousness of the system, a universal consciousness which is made up of the set of all the consciousnesses composing it, plus something, something – something more subtle. Just like you: you have lots of cells in your body; each cell has its own consciousness and you have a consciousness which is the consciousness of your total individuality, though made up of all these small cellulary consciousnesses.

Mother, here it is written: “… there is a wall of separative ignorance between” the individual and the cosmic consciousness. Then how to break down this wall?

Get rid of the ignorance, enter the knowledge.  

First of all you must know what I have just told you, that you are a part of the whole, that this whole is a part of a greater whole, and that this greater whole is a part of a still greater whole, right up to its forming one single totality. Once you know that, you begin to become aware that in reality there cannot be any separation between you and something greater than you of which you are a part. This is the beginning. Now, you must come to the point not only of thinking this but of feeling it and even living it, and then the wall of ignorance tumbles: one feels this unity everywhere and realises that he is only a more or less fragmentary part of a whole much vaster than he, which is the universe. Then one begins to have a more universal consciousness.

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