Man knows nothing about death, and it is a great boon that the moment of death is not disclosed to him. He has no knowledge of death, he does not know what it is. Nor does he prepare himself consciously for death. But the Mother has come to a point that for her there is nothing which is really death. It is not a mental or vital perception; it is the very body that sees it, the cells of the body. Death is only an appearance. But there is no radical change in the vibration of the consciousness, that consciousness is there everywhere, in the body also. It is a state of immortality itself, immortality in the physical. In that consciousness one comes out of a kind of illusory state, of a perception that is a perception of appearances, but one has a perception, perception to see the difference. With the new consciousness, with the new way of seeing the comprehension is total, the perception total, altogether concrete. This is a knowledge of the consciousness of the cells. This knowledge, this personal experience has to become now more complete, it should become an “impersonal” experience. But there is the certitude that it will happen, that it will come.

7 March 1967

The Mother was asked: “The time and the way of death, are these not always chosen by the soul? In the great destructions of mankind by bombing, flood, earthquake, have all the souls chosen to die together at that moment?”

She answered: “The immense majority of men have a collective destiny. For them the question does not arise at all. One who has an individualised psychic being can survive even in the midst of collective catastrophes, if that is his soul’s choice.”

But the fact is that man knows nothing about death—he does not know what it is, he does not know what happens, he has built all kinds of hypotheses, but there is nothing certain. And by pushing ahead, by insisting in this way by pushing, I have come to the conclusion that there is nothing which is really death.

There is only an appearance, an appearance based on a limited view. But there is no radical change in the vibration of the consciousness. This came as an answer to a kind of anxiety, and the answer was very clear and persistent: it is that the consciousness alone can know, for... for the importance given to the difference of condition is only a superficial importance based upon the ignorance of the phenomenon in itself.

This is something that is being worked out. There are still areas that are not clear; there are details of experience that are missing. So it seems to me that it would be better to wait till the knowledge becomes more complete. ...

You come out of a kind of illusory state and of a perception that is a perception of appearances, but you have a perception, perception to see the difference.

Not absolutely identical, but with an effectivity sometimes greater in itself; but it was not perceived truly from the other side. I do not know how to explain. I have had an example—not an example, but something lived, the full perception—of a person who lived for years with me, who has remained in wholly conscious contact after going out of the body (but going out of the body very materially), and who is not dissolved but is closely associated with another living being, and has continued the life of his own consciousness in this association. And all that—I cannot give the names or the facts, but it is as concrete as it can be. And this continues.

All this has been seen—I saw it long ago, but it came back as an illustration of the new consciousness, just this morning. Extraordinarily concrete in its effects: changing the capacities and movements of the consciousness of the other, and consciously—an absolutely conscious life. And it is the same consciousness that was conscious during the period when there was nobody at all and the presence was visible only in the vision at night.

But it is clear, precise and evident only with this new vision because, how to say? ... I knew it—I knew it before, I knew it—but I saw it again with the new consciousness, the new way of seeing, and then the comprehension was total, the perception total, altogether concrete, with elements that were wholly missing—convincing elements—wholly missing in the first perception, which was a mental-vital knowledge. This was a knowledge of the consciousness of the cells.

But I would like to have a more complete, more “impersonal” experience.

It will come.