“What Thou Willest, What Thou Willest”—that
had been the single Mantra for the Mother throughout her life. She made it one
with the Will of the Lord. She was born in it. She worked in it. She withdrew
in it. She withdrew into it. She withdrew, but not to go away. She withdrew to
fulfil the Lord’s Will in another way. She was here to carry out that Will. She
is there to carry out that Will. The Birth of the
The Lord wills. She executes. His is the samkalpa.
Hers is the kriyā. Both together form the divine action or daivī
kārya. In that action is the glory of this evolutionary earth.
When the Mother was young she already knew
what she had come here to do. She grew in its splendour. When she was engaged
in a thousand activities of the day she founded them all in its efficacy. When
she was facing the dark forces in this creation, more profound became her will
one with the Will of the Supreme. More powerful became the Mantra. For her it
was the Conqueror’s Sword and nothing could come in the way of its victory. No
weapon could cleave it, can cleave it, no enemy slay it—nainam chhindanti
shastrāņi. That is the nature of the soul, particularly her Soul bright in
the blaze of the Will of the Supreme. Be it the darkness of the night with her
ghastly powers of destruction, or be it the occult world with its dubious
beings, or be it the bright heaven with unconcerned gods reluctant as yet to
participate in the work of transformation, she walked through them all in the
ardency of “What Thou Willest, What Thou Willest.” The sunlight of her soul was
“What Thou Willest, Lord, What Thou Willest; Ce Que Tu Veux, Seigneur, Ce Que
Tu Veux.” And therefore there was no fear in her. Her spirit had the power to
change Nature’s doom. Her mind could contain the world. Her heart was moved by
the passions of the gods. She was celestial beauty walking on the earth. When
had arrived the death’s tremendous hour she sowed the heavenly seeds.
But to make the Mantra dynamically operative
the Mother had to do triple sadhana. She had to do intense and ardent Tapasya.
It is in Tapas that there is the Reward, the Boon of the Divine, and it is that
she won. She had to kindle the yogic fire and make the flame bright in the
Sacrifice offered to the Supreme. She had to acquire siddhis in the inner
world. She had to carry in her psychic being the psychic being of the earth.
She had to make her spirit ready to be one with the transcendental Spirit,
ready for the work of transformation. The Lord had given her the work of the
Supramental Descent and Transformation. She knew that she could not exist
without Him. But she also knew her responsibility, that He remains unmanifest
without her. She spared no effort towards that, even if it meant pain and
suffering.
But to do this difficult work she had to
gather the Divine Force in her soul. Whatever had to be done was to be done in
it. The Lord sanctions and she executes. This she knew well and in it she
worked. This involved her acquiring the occult siddhis, and the siddhis of
surrender, and the siddhis of the spirit one with the supreme Spirit. Her
biography is a celebration of these siddhis. The glory and the marvel to come
are in it.
The occult, the psychic, and the spiritual
disciplines practised by the Mother are integrally fulfilled in one Mantra, the
Mantra of Transformation: “What Thou Willest, What Thou Willest.” Indeed, the
Mother comes down in order to bring the Supramental which in turn makes her
manifestation complete. Then only the powers of the full Mahashakti can become
operative here. In their free and progressive operation is the birth of the new
world, the beginning of the new creation, the appearance of the divine
superman.
The Mother attended to it and achieved what
she was to achieve. And she is always there, the one who mediates between the
call of the aspiring soul and the boon that comes as a sanction from the
Supreme. Since the beginning of the earth wherever and whenever there was the
possibility of manifesting a ray of light, of the supreme Consciousness, she
was there. And so she is always there. The Mother’s presence means that.
If Sri Aurobindo’s Yoga-Tapasya was to make
the descent possible, the Mother’s task meant its manifestation. For the
fulfilment of their work this division of work was functional, and necessary;
in fact in the very nature of things it ought to be so. And they did it in
their full glory. This implied their coming together on the physical plane
also.
The Mother came to
The Mother had started doing yoga already at
the age of 4. She used to sit on a small chair and meditate. A brilliant light
would descend over her head. She knew that she was here to do some tremendously
great work. She was conscious even at the age of 3. The beginning was made in
her mother’s womb itself. Before she was born she had decided the place of her
birth and her parents. So flaming was her psychic being!
She was here to realize the highest ideal—so
did her mother tell her. There was force in it and it worked. Hardly was she 12
when she started practising occultism. This was a necessary preparation for her
future work. Between 11-13 the Mother became aware of the possibility of the
life divine upon earth. When 13, for
about a year, she used to go out of her body and rise above the house, above
the city, and men and women and children would come and touch her robe. The Man
of Sorrows would encourage her to do so. She felt she was living at the centre
of each thing.
When 25 the Mother came in contact, in
Théon had a remarkable intuition about the
coming down of the Supermind and about the new race of Supermen. But he knew
that he was not meant to succeed, that he had come only to prepare the way to a
certain extent. The Mother learned under him to exteriorise herself. She could
go out of the body and move to different places in the occult world. In fact
she would successively leave body after body 12 times, all the way up to the
limit of manifestation. She had absolutely no fear and she could explore these
regions in detail.
On one occasion the Mother found the Mantra of
Life. Théon was watching her during the process. The Mantra was sealed in a
case with the Mother’s name in Sanskrit written on it. She started describing
its character to Théon. Théon got interested in it and wanted her to break the
seal. But she refused. She was prompted by something in her not to do so. Théon
became violent and cut her life cord malevolently. But she returned by
exercising her will and with the help of the power within her. She said that
she had something on earth to do and hence she would not go away in such a
manner. She always had the Divine’s Protection in all the circumstances. We all
know how Sri Aurobindo protected her against a hostile force in 1938, resulting
in his accident. Later, the Mother found the Mantra of Life again and gave it
to Sri Aurobindo. It is said that Théon was the Asura of Death and therefore
his interest in the Mantra of Life is perfectly understandable. It seems he
wanted to marry the Mother which, of course, she promptly refused. Just imagine
the calamity that would have befallen in the eventuality of her consent! What
she had to learn from living Death she learnt, and that’s all. There was no
further necessity to live with him.
If her life was guided by the Master himself,
she had now to move from the occult to the psychic-spiritual. The occult
training had served its purpose. By it one can explore the inner worlds, know
the working of the forces of Nature in the material formulation of this complex
creation. Behind them stands the luminous psychic being as the surest leader to
take the aspirant soul to the Divine. It is also the alchemic agent to transform
this crude instrumentality of ours into the working of the higher Nature. In
fact it is the sine qua non of the
Mother’s work of Physical Transformation. It is this flame which has to
materialise in the form of a new body. Savitri describes this in detail.
Savitri’s Yoga begins with the entry into the
inner country. There she meets several occult powers or shaktis and occult
gods. If some of them are hostile, and hence harmful, there are also powers in
the subliminal that offer their help to the seeker. They can lead him to the
place where dwells the soul. While the occult science gives precision and
certainty to spiritual knowledge, the spiritual knowledge takes care of the
danger involved in occult practices. As for the Mother, there never was hesitation
to enter into the place where operate the beings of the puny sub-life.
Actually, to be in command of the working of the lower nature it was necessary
for her to get an understanding of things over there. She got it and now she
had to move on to do what she had come to do.
For the Mother another phase of life begins in
1912. Her prayers to the Lord and her deep meditative communions with him in
fact usher in a new era in the spiritual history. She calls these as her
confessions to the sublime Master. But they are not only a revelation of her
intimate relationship with him; they are as well meant for those who aspire for
an utter consecration to the Divine. New doors of Bhakti have opened through
these. “I shall be Thou,”—that is the identity she seeks first. She has
definitely found him and the union is constant. Knowledge comes when it is
necessary to know things. To see things in his way, to see what really they
are, that is the new sadhana that has now begun.
With this identity, with
this knowledge, what exactly does she expect or want to achieve?
She would like to build a solid foundation for
the terrestrial work. Heavens have been conquered but earth is still to be
made. She is born to new life and now the work of new creation has to commence.
Earth is her concern. Integral manifestation of the Divine is her divine
concern. The Lord has willed; she has to get ready to execute. She has found
the pearl of great price and she is there now to pay whatever be the price.
The meeting of the Mother and Sri Aurobindo on
29 March 1914 is a great event. The Mother writes in her diary that his
presence is enough to prove that a day will come when darkness shall be
transformed into light. And Sri Aurobindo? That was the first time he knew that
perfect surrender to the last bit of the physical was possible. The
complementary aspects have come together and in their incarnate fusion is now
to be born the future. In the fire of their Tapasya is to take the birth of
divinity in this world.
Later, the Mother told something significant.
When she first met Sri Aurobindo she was in deep prayerful concentration. In it
she saw things in the Supermind; she was seeing things that were to be but
somehow were not manifesting. She told Sri Aurobindo what she saw and asked him
if they would manifest. He simply said, “Yes.” And immediately she saw that the
Supramental had touched the earth and was beginning to be realized! This was
the first time, she says, she had witnessed the power to make real what is
true, the power of that “Yes”.
The Supermind had touched the earth on 29
March 1914. The yogic sadhana was now directed to fix it permanently in the
earth’s physical. The Mother’s total surrender to the Lord is the only means to
achieve the glorious miracle. The change has already occurred. The Mother
writes:
29 March 1914: O Thou whom we must know, understand, realise, absolute Consciousness, eternal Law, Thou who guidest and illuminest us, who movest and inspirest us, grant that these weak souls may be strengthened and those who fear be reassured. To Thee I entrust them, even as I entrust to Thee our entire destiny.
30 March 1914: He whom we saw yesterday is on earth; his presence is enough to prove that a day will come when darkness shall be transformed into light, and Thy reign shall indeed be established upon earth.
1 April 1914: I feel we have entered the very
heart of Thy sanctuary and grown aware of Thy very will. A great joy, a deep
peace reign in me… now all is changed: a new stage has begun.
2 April 1914: … the new period opening now
before us… a period of expansion rather than of concentration. It is in the
activity of each moment that we must serve Thee and identify ourselves with
Thee rather than in deep and silent contemplation or in meditation…
3 April 1914: It seems to me that I am being
born to a new life… I know that I must now definitively give myself up and be
like an absolutely blank page on which Thy thought, Thy will, O Lord, can be
inscribed freely… Oh, to belong to Thee without any darkness, without any
restriction!
A resplendent change has taken place in the
Mother. It was the direct physical contact with Sri Aurobindo, the incarnate
Supreme, which had brought about this change. She says she was born to a new
life. She has become the twice born, dwija. Her second birth in the
consciousness of the Divine Guru has taken place. Its power is now fixed in
her. Yet she has to do a long silent Tapasya. The dynamism of the Divine has to
find the necessary support or ādhāra getting ready for the work that must
be done.
And about Sri Aurobindo? His focus is more and
more on bringing down the Divine Light and Force in the working of this
terrestrial life, that they become operative in it. The Yoga of Parama Purusha
has to precede the Yoga of Parama Shakti. In it there is at once the certainty
that the things will start happening. It will no more be the old fiasco, it
cannot be in their working together.
The Mother and Sri Aurobindo are one in
Consciousness, but for the purposes of the work they have different roles to
play. If one is the Spiritual or Vedantic, the other is the Occult-Psychic or
Tantric. In that fulfilment begins the work of
In the Mother’s Prayers and Meditations
there are a few themes which constantly recur. She herself becomes a hope for
this sorrowful earth. She offers in the name of the earth thanks to the Supreme
for the boons received from him. She invokes peace and in it entrusts herself
to the Will of the Lord. She says: “May Thy peace reign over all.” It is the Vedic
prayer renewed in the fire of her soul:
Om! May there be peace in heaven. May there
be peace in the sky. May there be peace on earth. May there be peace in the
water. May there be peace in the herbs. May there be peace in trees and plants.
May there be peace in the gods of the universe. May there be peace in the
Eternal, the Brahman. May there be peace in all. May that peace, real peace, be
mine.
“E’n
la sua volontade è nostra pace”—in his will is our peace, wrote Dante in
the Divine Comedy, the Mantra of Peace. The Mother was invoking it not for
herself but for the Soul of the Earth. Peace and Love in the Will of the Lord
to make her an instrument of which he has the need—such identity and such
spiritual certitude she has acquired.
Then a great thing happened just within six
months of the 29-March meeting of the Mother and Sri Aurobindo. In her diary
she writes on 25 September 1914 as follows:
A new Light shall break upon the earth,
A new world shall be born,
And the things that were promised shall be
fulfilled.
The promise was fulfilled on 29 February 1956:
A new Light breaks upon the earth,
A new world is born
The things that were promised are fulfilled.
The Supermind descended, making the earth’s subtle-physical its
operating station. About it the Mother told that this was not just the descent;
it was a manifestation. She even said that the work Sri Aurobindo had given to
her at the time of his passing away was completed. The seed was already cast on
5 December 1950 at 1.26 am on Tuesday, in the Death’s “tremendous hour”. At
that time the Mother received from Sri Aurobindo the Mind of Light as his
parting gift to her. From now on the Purusha Yoga of Sri Aurobindo turned into
the full Shakti Yoga of the Mother.
There were a few landmark events which took
place before 29 February 1956. Of course the most important was the withdrawal
of Sri Aurobindo in 1950. There were difficulties also, serious difficulties of
the physical nature. As far as supramentalisation of the mental and the vital
were concerned, this was accomplished long ago. But regarding the body
consciousness, the Supermind could be brought into it only for a while. It was
coming and going. It was indeed a God’s Labour and Sri Aurobindo recorded its
difficulties in 1935. In 1938 it would enter into his brain and throat and
heart and feet, but the Golden Light would not stay on. Things were becoming
“ominous”. In 1942, again, we have his “brain wrapped with overwhelming light”
which he describes as Aswapati’s experience in the World-Soul of his epic Savitri.
In the Vedic past there were attempts made to
bring down the Supermind into the physical. But there was not enough Tapasya
done in the body. The body had remained as atapta tanu or unbaked
vessel. The work of the Avatar now became imperative.
Things were becoming serious, ominous, and
something drastic had to be done. Not too long before 5 December 1950, in fact
in 1948 or so, the Mother felt like leaving the body—because things were not
happening. One of them had to go, it seemed, if the physical transformation
were to become a possibility in the working of the lower nature. When she told
so to Sri Aurobindo, he spoke in a firm voice: “No, this can never be. If
necessary for this transformation I might go; you will have to fulfil our Yoga
of Supramental Descent and Transformation.”
It is entirely beyond us to be au fait with
the occult mystery of Sri Aurobindo’s leaving the body. It was about 1 o’clock
past mid-night on 5 December 1950. The Mother was standing by the side of Sri
Aurobindo’s bed. They were looking into each other’s eyes for a long time, for
a long time. Then Sri Aurobindo signaled with his eyes, tells me Nirodbaran,
and the Mother went to her room. She knew he was withdrawing. It would have
been impossible for Sri Aurobindo to leave his body in the presence of the
Mother, she standing there. How could he? But she already knew that Sri
Aurobindo was withdrawing and she said so. She went to her room. It happened at
1.26 am. The Mother stood at Sri Aurobindo’s bed for about half an hour, with
his body charged with Supramental Light and Force.
On an earlier occasion Sri Aurobindo had said
that he would leave his body only under three conditions: successful completion
of his work; if it was shown to him that it was not going to be this time;
accident. This he had recorded long ago, in 1913. There are people who say that
by 1950 Sri Aurobindo saw that the final descent was not to be in his body. So
he left the body, it is maintained. We don’t know.
Was Sri Aurobindo shown that it was not going
to be this time? In that case he would not have told the Mother that she had to
carry on the work of Supramental Descent and Transformation. It turns out that
to complete his mission successfully, to fully accomplish yogically, he left his
physical body. This was a strategic sacrifice, says Amal Kiran. His was a
strategic withdrawal, strategic death if it was death.
That is the way we can perhaps understand the
Mother’s prayer, of 9 December 1950:
To Thee who hast been the material envelope
of our Master, to Thee our infinite gratitude. Before Thee who hast done so
much for us, who worked, struggled, suffered, hoped, endured so much, before
Thee who hast willed all, attempted all, prepared, achieved all for us, before
Thee we bow down and implore that we may never forget, even for a moment, all
we owe to Thee.
Sri Aurobindo had withdrawn. There was a
danger also in it—the Mother too would do so immediately. Her psychic being was
one with Sri Aurobindo’s and that would follow his immediately. It would have
been sort of automatic and she had to make a very special effort not allow that
to happen. She told Pranab Kumar Bhattacharya, her young personal attendant,
not to leave her even for a moment. The physical support was provided to her by
him.
While explaining the significance of Sri
Aurobindo’s departure, Amal Kiran wrote in his 1951-article its causes. His draft
contained a phrase, about the “mortal remains” being put in the Samadhi. Before
its publication when the Mother saw it, she at once struck out that phrase and
told Amal that there was nothing mortal in Sri Aurobindo.
What does that mean? There was nothing mortal
in him and yet he was put in the Samadhi? But Sri Aurobindo’s withdrawal itself
was a great act, an unprecedented yogic act. He had gathered in his body
Supramental Light and Force and, with the Supramental’s incontingent
immortality, fixed it permanently in it in the act of leaving it. His body
remains charged with it. There is nothing mortal in it. It has become a base
for the Supramental working in the gross physical. Perhaps it is in that way we
might recognise what indeed the Mother said in her prayer to the Master’s
“material envelope”. He attempted all and achieved all. Yes, he achieved all.
Sri Aurobindo had gathered the Supramental Light and Force and fixed the
Supermind in his body. He yogically attempted all and achieved all. Whatever
was to be done was done. Not for himself, nor for humanity; but all that he did,
he did for the Divine, did it divinely.
One definite result of this was that the Mind
of Light got fixed in the Mother. When he left his body she was standing near
his bed at that tremendous hour and the Supramental Light and Force flowed into
her uninterruptedly. She even felt the friction of the passage. What he had
established in him was passed on to her.
The Mind of Light—that was the parting gift
the Mother received from Sri Aurobindo. By one account this was on 5 December
1950 between 1.26 and 2.00 am when the Mother stood by the bed. She was 72.
Long ago the Silent Mind was the first gift the Mother had received from Sri
Aurobindo, after the Guest House meeting on 29 March 1914 at 4.30 pm. She was
then 36.
But what is this Mind of Light? It is the mind
of the physical, the body’s mind, the very physical’s, receiving the
Supramental. Unless that is first established, complete transformation is out
of the question. The physical’s mind has to open, must open to the Supramental
if this is to happen. Sri Aurobindo saw, in the collective context, the necessity
of the Intermediate Race governed by this Mind of Light. It is the precursor
for the appearance of the Supramental Race, the Superman proper.
The Mother says that Sri Aurobindo attempted
all and achieved all. If he had achieved all, then what was exactly left for
her to do? And didn’t Sri Aurobindo also say that she would have to carry on
their work of Supramental Descent and Transformation? Is there a contradiction
between these two statements?
If so, it will be a strange rather frustrating
climax of their joint work. But then for the work it was necessary that they
should have come together. If without him she exists not, without her he
remains unmanifest. We have to recognize that there is the work of the Purusha
and there is also the work of the Prakriti. But without the work of the Purusha
as the divine Incarnate, the work of the incarnate Shakti cannot begin.
When the first has been completed, when all
that was attempted has been achieved, the second can come into operative mode.
Without that success the other half cannot even begin. Sri Aurobindo has done
his job. The Mother must attend to her task. The Anandamayi Mata or the Mother
of Delight had come with the splendour of her Power and Love. But if she is to
stay here and carry on her part of the job, she must also meet with certain
receptivity. The foundational Nature has to receive her, that she may be here
permanently. That was the difficult task of the Mother. That was the work Sri
Aurobindo had given to her. And she did it. What was promised got fulfilled: “A
new Light breaks upon the earth, a new world is born,”—she declared on 24 April
1956. The event had taken place earlier on 29 February 1956. The golden
Supermind had leaped down on the golden Wednesday. This was in the Playground during
the evening meditation. Things remained no more the same since then.
Supramental Manifestation—and not just the Descent—took place in the earth’s
subtle physical. The Mother even said that what Sri Aurobindo had asked her to
do that she had accomplished, that her work was done. What did exactly happen
on 29 February 1956? The Mother says:
This evening the Divine Presence, concrete
and material, was there present amongst you. I had a form of living gold,
bigger than the universe, and I was facing a huge and massive golden door which
separated the world from the Divine.
As I looked at the door, I knew and willed, in
a single movement of consciousness, that the time has come, and lifting
with both hands a mighty golden hammer I struck one blow, one single blow on
the door and the door was shattered to pieces.
Then the Supramental Light and Force and
Conscious-ness rushed down upon earth in an uninterrupted flow.
She also declared: “A new world is born, born,
born.” It was not the old world transformed, but it was a new world that had
taken birth. Her task was done and she was not overstaying after 1956. She was
preparing us to receive the Grace.
Once the Mother asked Sri Aurobindo: “After
the descent of the Supermind, how long do you think the process of
transformation will take?” Sri Aurobindo looked up and told her: “Perhaps 300
years.” Later the Mother added: “He said 300 years, but you know there is
something like Grace—anything can take place.” Oh! How wonderful! And we are
not aware of it! She wanted to make even the will of the physical to be one
with the Will of the Supreme. She was now occupied with it.
She is vishvadravyāvati embracing and
containing all these gods and goddesses. She is urūvyachā, the matrix
from which all have taken birth, the widely expanded. She is dhārayatkshitim,
coextensive with all that is manifest. She is devi, the luminous divine
Goddess as the giver of the Boons. And she toils to receive the boons from the
Supreme, the Boon for the Soul of the Earth. Her work goes on, as has been
since the beginning of the earth, the Work of Divine Manifestation here on
Earth. Pause she cannot and there is no terminal point. Progress, and Progress,
and more Progress in the Possibilities of the Infinite. The Supramental
manifestation has taken place and now more and more of it shall be in its great
sequel. And, at the same time, she is a spiritual pragmatist, a pragmatist par
excellence.
The Mother’s prayer to Sri Aurobindo on 7
December 1950 was: “Thou hast promised that all of Thyself would remain here
and not leave the earth-atmosphere until earth is transformed. Grant that we
may be worthy of this marvellous Presence.” To make us worthy of that
marvellous Presence was the thing the Mother was occupied with.
If there is to be a divine Destiny for earth,
it must be because of its free choice. Not pressure or impulsion from above or
just solicitude, but a glad spontaneous urge from within has to be there to get
ready to receive that Destiny. The mother was at it. Her occult and yogic
sadhana got focused to make the mind of the physical, the mind of the body’s
cells ready for that. The divine Will must be awakened even in the physical.
Presently, it is actually the question of manifestation in the physical.
It looks paradoxical that in the last years of
her physical existence here upon earth, she should say that “the more we
advance on the way, the more the need of the Divine Presence becomes imperative
and indispensable.” It is not that she realized this imperative on 21 February
1973. It is the very physical that realized it on this day. It means, the
physical was making a direct response for the Divine Presence in it.
Marvellous, indeed! On her last birthday! Glory to the Physical!
In the meanwhile the Mother obtained the
consent for collaboration from the material Nature. That was a great advance in
the evolutionary process. Nature saw the distinct possibility and gained
confidence in the work, as if she knew that this time she will not be duped.
She discarded her earlier frustrating reservations. The Mother experienced the
Divine alone acting in the body. In fact the Divine had become the body, with the
power of omniscience and omnipotence operating in it. She was busy with the
formation of the new body. She was trying to fuse this material body with that
Supramental body. The Mother would simply walk into that body without dying.
This happened on 17 November 1973. She walked into the New Body.
So there was no question of the physical
transformation being “put off for the present”. The complete psychisisation of
the cellular consciousness was the assurance of immortality of the physical
itself. A golden light, transparent and benevolent, very strong, very powerful
filled the body’s cells. It is said in the Veda that the body of Agni is made
of gold, hiraņya tanu. The Mother did it as a part of the evolutionary
process.
Did the Mother take the decision to leave the
body and left it on 17 November 1973? “It cannot be so,” says Pranab Kumar
Bhattacharya. “Nobody can convince me that she had decided and therefore she
left the body. I am absolutely sure that if she had not the conviction that she
would bring about the supramental transformation in her present body, she would
not have been able to do the work that she has done. This conviction has made
it possible to establish this truth firmly in the earth consciousness.”
But the Mother’s main work was to bring down
the supramental consciousness in the material world, so that the physical
transformation of the body could take place.
She did it. Now this consciousness will go on
acting, that there shall come the promised change. It is absolutely certain.
That is the significance of the Mother’s passing away, justifying also the
significance of Sri Aurobindo’s passing away. For the work of transformation he
had to go and it was she who had to try. The Mother’s failure would have
unquestionably implied the failure of Sri Aurobindo’s strategic move. That
would have meant their failure. The Avatar would have come and did all in vain.
The old story would have continued, but it didn’t.
If we have to mark a few important stages in
the process of physical transformation, here are these: Sri Aurobindo’s descent
into death, 1950; supramental manifestation in the earth’s subtle physical,
1956; realization of the surhomme consciousness, 1958; consent for
collaboration from the material Nature, 1958; the descent of the surhomme
consciousness in 1969; the psychic being itself getting materialized, 1970;
supramental body, 1972. It is the psychic being which will materialize itself
and become the supramental being, she told on 1 July 1970. It is precisely the
psychic being which survives death. So, if it materializes itself, it means the
abolition of death. That is the central importance of the psychic being.
Whatever is not in accordance with the Truth thus just disappears.
Materialization of the psychic being gives continuity to evolution. In the
material world immortality therefore means the materialization of the psychic
being. The New Body makes it possible. Perhaps that is the process. Now it is
the New Body which will do whatever is to be done. It is not an inert lump of
matter, but is charged with the luminous dynamism of the Divine. It is going to
exert pressure upon the material in the evolutionary process.
Sometimes people ask if the Mother really
succeeded in her work. Did she complete it? It is said that she did not achieve
all that she was to achieve. They even say that her work of physical
transformation has been postponed. Is it believable? But all that sounds rather
strange. The statement that the work has been postponed is an incomplete
statement. There is an obligation that those who speak of “postponed” must tell
us when it will be resumed. Otherwise what will be its validity? But if the
work of physical transformation has been postponed in the Will of the Lord,
then that becomes a greater achievement for the Mother, that now whatever has
to happen will happen in the Will of the Lord. Isn’t that glorious?
The Supramental Presence is a sufficient, a
necessary and sufficient basis for that to happen. That surely is a greater
gain than perhaps the transformation itself—the working of the Will of the
Supreme in this Creation.
Yes, the twin Avatar has achieved what was to be achieved.
RY Deshpande
"The one original
transcendent Shakti, the Mother stands above all the worlds and bears in her
eternal consciousness the Supreme Divine." (The Mother,
Vol. 25, p. 20)
Similarly, can one say that the Supreme
Divine carries the Mother in his eternal consciousness?
The Mother answers:
Beyond all question.
They are ONE in essence and manifestation.
[CWM, Vol. 16, p.
389, 5 December 1968]