Part Five

 

Notes and Reflections

Found, with this title, among the Mother's manuscripts 

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On the Mysteries of the Ascent towards God

 

To judge the events of history, a certain distance is needed; similarly, if one knows how to rise high enough above material contingencies, one can see the terrestrial life as a whole. From that moment, it is easy to realise that all the efforts of mankind converge towards the same goal.

 It is true that collectively or individually, men follow very different paths to reach it; some of these paths twist and turn so much that they seem at first sight to move away from the goal rather than to lead towards it; but all are going there, consciously or unconsciously, swiftly or more slowly.

 What then is this goal?

 It is one with the purpose of man's life and his mission in the universe.

 The goal: “Call him what you will, for to the wise, he is the Possessor of all names.”

 The Tao of the Chinese – The Brahman of the Hindus – The Law of the Buddhists – The Good of Hermes – That which cannot be named, according to the ancient Jewish tradition – The God of the Christians – The Allah of the Muslims – The Justice, the Truth of the materialists.

 The purpose of man's life is to become conscious of That.

 His mission is to manifest It.

 All religions, all the teachings of all the sages are nothing other than methods to reach this goal.

 They can be classified into three principal categories. First method--intellectual: The love of Truth, the search for the Absolute.

 By discernment, study, reflection, analysis, control and concentration of the thought, one dispels the illusion of personality, a whirl of atoms in a single substance which is itself nothing but an appearance: a condensation of the ether.

 When we say myself what do we speak of? The body? The  

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sensations? The feelings? The thoughts? All this has no stability. The appearance of continuity comes from a rigorous determinism obtaining in each of these realms of the being; and into this determinism there enter as many external as internal agents. Where then is the self, that is to say, something permanent, constant, ever the same? In order to find it, to find this absolute, we must proceed from depth to depth, from relativity to relativity – for all that is in form is relative – until we reach That which is Unthinkable to our reason, Unutterable to our language, but knowable by identification – for we carry That in ourselves, it is the very centre and life of our being.

 Second method – the love of God. It is the method of those who have a developed religious sense.

 Aspiration towards the Divine Essence of all things that we have perceived in a moment of integral illumination.

 Then self-consecration to this Divine Essence, to this Eternal Law, integral self-giving, at every moment, in all one's actions. Complete surrender: one is now only a docile instrument, a faithful servant before the Supreme Master. The Love is so complete that it causes a detachment from all that is not the Divine Absolute and perfect concentration on Him.

 “Besides, it is not impossible to rise higher than that, for love itself is a veil between the lover and the Beloved.”

 Identification.

 Third method – the love of humanity.

 As a consequence of a clear vision, an intense perception of the immense suffering of humanity, there arises the resolution to consecrate oneself entirely to making this suffering cease.

 Self-oblivion in the giving of all one's thoughts, all one's energies, all one's activities to succour others, in however small a degree.

 “With your hearts overflowing with compassion, go forth into this world torn by pain, be instructors, and wherever the darkness of ignorance rules, there light a torch.”

 This consecration to humanity manifests in four domains.  

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One can give to others in four ways:

 Material gifts. Intellectual gifts: knowledge. Spiritual gifts: harmony, beauty, rhythm. The integral gift, which can be made only by those who have followed the three paths, who have synthesised within themselves all the methods of development, of becoming conscious of That which is Eternal: the gift of example. The example which is not self-conscious and which one gives because one is, because one lives in the Eternal Divine Consciousness.  

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Two Parallel Movements

 

There should be two parallel movements in the evolution of an individual; and it is because he generally neglects one or the other of these movements in order to concentrate on one alone, that his progress is so halting and so unbalanced.

 One of these movements is to become conscious of all the constituent elements of the being, material and sensory as well as intellectual and spiritual; we must become acquainted with the mechanism of the life within us, with all its tendencies, qualities, faculties and varied activities, very impartially, that is, without any preconceived idea of good or evil, without any absolute or arbitrary judgment (for our judgments are inevitably lacking in clear-sightedness) about what should subsist and what should disappear, what should be encouraged and what should be suppressed. Our vision of what we are must be objective, without bias, if we want it to be sincere and integral: we are faced with a universe which we must explore down to its smallest details, know in its most obscure and infinitesimal elements, with a scientific attitude of perfect mental impersonality, that is, without any a priori judgments.

 Whatever we may think, this work of observation, analysis and introspection is never completed. At all events, as long as we are on earth in a physical body, we should always study the immensely complex being that we are, so that no element may elude our knowledge and therefore our control:  for we can only master what we know and command what we have mastered.

 This brings us to the second movement which should exist parallel to and simultaneous with the first. It is the consecration, the constant and constantly repeated surrender of all the elements subject to our control to the Supreme and Divine Law.

 Each element that has become conscious of itself, each tendency, each faculty, must surrender to the Sovereign Guidance of the Eternal Essence of Being, with the simple trust of a child;  

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She will order, classify and utilise all these elements in the right way; She and She alone can separate what can be used from what cannot, what must be encouraged from what must be eliminated; and, no doubt, as before Her all is of equal value, all can be used, since by Her all is transformed, illumined, transfigured: all that becomes conscious of Her and gives itself to Her becomes Herself and thus escapes all notions of good and evil, which are purely external and human.

 One of these movements, one of these attitudes without the other is incomplete and one-sided. To consecrate our being in one block to the Supreme Essence is not enough: all the elements that we do not know and have not mastered elude this consecration and therefore follow their own law instead of conforming to the Eternal Law, and become the source of every disturbance, every unexpected revolt in one who had yet thought himself to be entirely a servant of The Law. But he was forgetful of all the unknown nooks in his being which also have a claim to life and activity and which are manifested in their turn, but in an activity that is disorderly and disharmonious relative to the being as a whole, since they elude the central will.

 On the other hand, to become conscious of ourselves in our smallest details is vain and sterile, even dangerous, if it is not done for the sake of order, so that the Divine Essence can be made the Omnipotent ruler of all these elements, if we do not secure their unreserved surrender to Her supreme guidance, to The Sovereign Law.

 Only in the balanced union of these two attitudes can one truly, integrally, call oneself a Servant of the Eternal.  

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Towards the Supreme Light

 

Some people – nearly all – live in their sensations, to the extent of being conscious only of the present moment. They must be taught the consciousness of their whole life and shown the extent to which their feelings are transient and will be replaced, in the course of their existence, by innumerable contradictory sensations.

 (The candle)

 Those who have become conscious of their life in its entirety must be taught to identify their consciousness with that of the earth (to enter into a depth of their being which is one with the terrestrial destinies). What is the duration of one life compared with the duration of the earth?

 (The gaslight)

 Those who have become conscious of the terrestrial life must be taught to identify their consciousness with that of the universe, to find within themselves that which is one with the universe and will last as long as the universe. (What is the duration of the earth in comparison to that of the universe? One breath!)

 (The electric light)

 Those who have become conscious of the universal life, in all its forms, must be taught to identify their consciousness with That which is Eternal, with That which has never begun and will never end, with the Permanent, the Immutable, beyond Which there is nothing.

 And for them will be kindled the undying Light.

 (The Supreme Light)  

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Three Dreams  

1

We were on the summit of a mountain, so high that the valleys were invisible. The sky was perfectly clear and colourless. The summit of the mountain was covered with rich pastures. In these pastures, four herds of cows were grazing, guarded by four cowherds. These herds were at an equal distance from one another, thus forming approximately the four corners of a square. Each guardian had his own very particular appearance and characteristics. “He” was seeking something that he wanted to express and make effective, and for this he lacked certain elements. These elements lay beyond the summit of the mountain and He was asking me if there was any way of going there to fetch them. The question was voiced aloud and all the cows of the herd that was nearest to us bounded towards Him, lowing with delight. The man who was leading them, tall, strong, stocky, clothed in animal skins, white-skinned and very hairy, with black, shaggy hair and a square face, went towards Him and said to Him in a loud voice, “I put myself entirely at your disposal, my cows want to serve you and so do I. I shall lead them to the place where the elements of knowledge you want to acquire are lying and we shall bring them to you.”

 While he was speaking, the herd which was on the right in the same line drew near, led by its guardian, who was interested and came to listen. He was tall, thin, sumptuously dressed, with smooth skin, an oval, elongated face and very black and silky hair falling to his shoulders. One part of his garment was red, but there were several other colours. He was friendly and well-disposed. But he did not offer his services.

 2 August 1914 

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2

 

 We were advancing along the broad white highway which led to our goal, when at a fork in the road we saw a great number of people massing and huddling together with expressions of terror. We wonder why as we proceed on our way, when we hear ourselves being called by a shepherd dressed in white, who tells us to join the people on the bank by the roadside. And in answer to our enquiry, he tells us that an enormous herd of cows and bulls has been kept prisoner until now, but that the time has come to let them loose, that the rope which is holding them back will be removed, and that they are going to charge and are likely to destroy everything in their path. I reply, “Indeed these creatures are full of vigour and sometimes even of apparently blind violence, but for people such as we two who are walking straight on our way, there is nothing to fear; bulls have never done us any harm.” But the shepherd insists, saying that it is really something exceptional and unprecedented. So as not to vex him we stop and stand by the roadside in front of the crowding people. But there again he insists, saying, “Not there, not there, you will be trampled down, behind.” And he makes us stand behind all the others, back from the side of the road.

 At that moment, in the distance, I catch sight of the immense herd of cows and bulls; the rope that held them back is removed and they surge forward, charging straight in front of them; and if anyone had been in their path, they would certainly have trampled him down. When all have passed, the leader of the herd, who had been kept until last, is let loose. He is a splendid, enormous white bull. Instead of following the same path as the others, he turns to the right, in front of us, following the descending path. But after a moment he stops, looking for something, does not find it, retraces his steps, and finally stations himself just in front of me. Then I see that it is a triple bull, composed of three bulls closely bound together. One of the three (the middle one, I think) was a little less white than the two  

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others. To my left there was a priest who, at the sight of this enormous creature charging upon us and halting just in front of me, is seized with a great fear. And in his fright he begins to move restlessly. Then I say to him, “Well then, what about your faith in God? If He has decided that you are to be trampled down by this bull, won't you find that His will is good?” Rather ashamed of himself, he wants to look brave, so he starts talking to the bull and giving him friendly pats on the muzzle. But the powerful creature was beginning to lose patience. And I was thinking, “With his fear, this fool will really end up by causing a disaster.” “We had better go away,” I said, turning towards “Him”. And without any further care for the bull, we set out on our way once more. We have scarcely taken a few steps on the road when we see the bull quietly passing beside us, calm and strong. A little farther on, I see another bull coming in the opposite direction, all reddish-brown, with a wild and ferocious look, charging with its huge horns pointed forward. I look back towards “Him”, walking a few steps behind me, and I say to him, “This one is the really dangerous creature, the one that is alone and going in the opposite direction to the others. This one has evil intentions. It cannot even see us because we are on the straight path and are protected. But I am much afraid for the others.” Still a little farther on we hear a galloping sound behind us, as if the ferocious bull were coming back with others. I feel that it is time for us to reach the goal. At that moment the road seems to be closed; in front of us there is a door that I want to open, but my hand slips on the knob and I cannot turn it. And yet time is pressing. Then I distinctly hear the deep Voice, “Look.” I look up, and right in front of us, beside the closed door, I see a wide-open door leading into a square room which is the goal. And the voice resumes, “Enter. That is where all the doors are to be found and you will be able to open them all.”

With a feeling of great peace and tranquil strength I woke up. 

1914 (after August) 

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3

 

 Lord, last night you gave me a dream.

 This is what I remember of it:

 At the top of a very high tower standing on a high mountain, in a room so vast that it seemed to be low, I was leaning against the far wall, and facing me was a window looking outside. On my left a raised throne with several steps, and on the throne sat the Lord of Nations.¹ This I knew although I had not looked at him. To my right at the far end of the immense room, in a kind of alcove lit from above, sat a young woman – a nation. She was a small, dumpy child with very dark hair and a pale and mat complexion. She had put on a wedding-dress, with a crown of white flowers on her head (the dress was mostly white with some blue and a few touches of gold). I knew that I had helped this nation to dress in this way, and to climb the mountain and the tower to come up to the room. She had come to offer herself as a bride to the Lord of Nations, and for this purpose she was to undergo a series of ordeals that the Lord wanted to impose upon her in order to know whether she was worthy of him. These ordeals were the ordeals of Terror.

 For the first ordeal he had a full glass as well as a decanter brought to her. And she was to drink the contents of both. To her they seemed to be blood – human blood newly shed. And He, from the height of his throne, was saying to her, “Drink this blood to show that you are not afraid.” The poor child was trembling with disgust and did not dare touch the ghastly beverage. But at that hour, Lord, You had given me the full consciousness and power of the Truth. From where I stood I could

 

¹ The Lord of Nations is an asura, a hostile being of the mentalised vital plane. Of him the Mother said in 1953:”Even now, among the beings who are concerned with the earth, the asuric beings, the greatest of the asuras who is still busy with the earth at present, who is the asura of falsehood and calls himself the ‘Lord of Nations’ – he has taken a beautiful name, he is Lord of Nations – it is he, wherever there is something going wrong, you may be sure it is he or a representative of his who is there.”

Questions and Answers 1953 (10 June), p.98. 

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clearly see the transparent purity of the water which the glass and the decanter really contained. And while the child was still hesitating and the Lord was taunting her in a biting tone, “What! you are trembling already! This is yet only the first ordeal, the easiest of all, what will you do next?”…

 Then, heedless of the consequences, I cried to the child in a language that the Lord did not understand, “You can drink without fear, it is only water, pure water, I swear it.” And the child, trusting in my word that dispelled the suggestion, began to drink calmly...

 But because of the force with which I had spoken, the Lord suspected something and turned towards me in fury, rebuking me for speaking when I should not. To which I replied – still heedless of the consequences which I knew to be inevitable – “What I say is not your concern since You cannot understand the language I have used!”…

 Then the memorable thing happened.….

 The room suddenly grew as dark as night and in this night a still darker form appeared, a form I perceived distinctly although no one else could see it.

 This form of darkness was like the shadow of the light of Truth within me. And this shadow was Terror.

 Immediately the fight began. The being, whose hair was like furious serpents, moving with hideous contortions and terrible gnashing of teeth, rushed upon me. If with only one of her fingers she were to touch my breast at the place of the heart the great calamity for the world would occur, and this had to be avoided at all costs. It was a fearful battle. All the powers of Truth were concentrated in my consciousness; and nothing less was needed to fight against so formidable a foe as Terror!

 Her endurance and strength in combat were remarkable. At last came the supreme moment of the fight. We were so close to each other that it seemed impossible that we should not touch, and her outstrehed finger drew nearer, threatening my breast..

 At that precise moment the Lord of Nations, who could see  

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nothing of the tragic battle, stretched out his hand to take something from a small table at his side. This hand – unawares – passed between my opponent and myself. I was then able to take support from it and Terror, for this time definitely vanquished, sank to the ground like a dark dust without power or reality...

 Then, recognising the one who sat on the throne, and doing homage to his power, I leant my head upon his shoulder and said to him joyfully, “Together, we have conquered Terror!”

 Such was my dream – and with it You gave me the full understanding of it.

 For all this I give thanks to You, as for a priceless gift.

 31 January - 1 February  [1915? ]  

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The War

1

 

I have visited trains, each one bringing between five and six hundred wounded from the front. It is a moving sight, not so much because of all that these unfortunate men are suffering, but above all because of the noble manner in which most of them bear their sufferings. Their soul shines through their eyes, the slightest contact with the deeper forces awakens it. And from the intensity, the fullness of the powers of true love which could, in their presence, be manifested in perfect silence, it was easy to realise the value of their receptivity.

 Then the mentality which takes pleasure in making constructions for realisation begins to imagine all that could be accomplished with the help of this receptivity. And scenes, both vast and complex, of possible realisations follow one after another, streaming endlessly in the splendour of their light and love.

 Besides, at present, the smallest incident, the slightest contact with the outside world serves as a pretext for innumerable constructions which to the mentality appear vast, luminous, full of an intense life and a great power for realisation. They are like so many outer frames or forms of manifestation offered for the approval and the choice of That which wants to manifest – but at the side of the daring constructor stands the loving and docile child who, in an ardent aspiration towards the Supreme Principle of Truth, softly murmurs: “Lord, I am ignorant of Thy Will in its entirety, I construct events which are commensurate with my paltry individual limitations and which probably fit very badly into the immensity of Thy plan. But Thou knowest that they are nothing but fleeting constructions which are dissolved as soon as they are created and which in no way mar the purity of the mental mirror ready to reflect at each moment the appropriate transcription of what Thou willest the integral instrument to execute.” And then the whole being, in a vast and luminous  

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and objectless ecstasy, ceases to be “a being” and becomes the Boundless. And in the silence of contemplation the mentality knows that all these diverse constructions which present themselves to it are part of a whole which will be given to it to manifest progressively, perhaps through the medium of several bodily instruments. And the simultaneous vision of That which is and that which is becoming takes hold of this consciousness and does not leave it for many hours, hours ever more frequent and lasting.  

 12 May 1915 

2

 

 The entire nervous plane seems to have swept down upon earth; but in its form of power, of force, it is localised in the area of combat.

 Elsewhere, behind the lines or in the neutral countries, this plane has embodied itself mainly in its form of weakness, nervous tension, feverishness, impatience, unruly imagination, frittering away all energies for action. All those who are not fighting feel bereft of the tremendous power which is driving – sometimes to the point of literally maddening them – those who are fighting and killing each other.

 All those who go into the war zone – a clearly defined zone from the point of view of the active influences and atmosphere – are seized, carried away, impersonalised in a formidable current, as impetuous as a raging ocean. They are disindividualised, as it were, reduced to an elemental state, to the state of natural forces which, like the wind, the storm or the waters, accomplish their earthly work, moved by a Will of which they are unconscious. They are no longer men but masses that move and act; and even the innumerable instances which seem to spring from courage, from individual heroism, are yet akin to the heroism of bees or ants – almost mechanical gestures, instinctive ges- 

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tures – induced in an isolated element by the collective consciousness of the genius of the race.

 Discarding all mental constructions, sensing them to be poor and strengthless compared to the realising, destructive power at their command, they will be invincible instruments of the transforming Will; and until they have gone to the very end of their task nothing can possibly be attempted for future reconstructions.

 At present these forces, for the major part at least, are closely linked to the divine Consciousness which is guiding their surging flood, directing the flow of their seemingly untamed and untamable torrent – indeed, because it is not subject to any mental guidance, they obey its impulsion: will they know how, will they be able to obey to the very end? Will they not let themselves be carried away by their own movement? Will not Kali, the longer she dances, lose control over her dance?..

 All depends on the clarity with which the divine Will can be manifested upon earth; if it has been able in time to prepare for itself instruments which are sufficiently receptive and pure, instruments which are consciously immersed in its Essence while maintaining an effective contact with the active nervous power, then this monstrous and sublime outpouring of unbridled energies will yield its utmost results for the transformation of earth and man.

Paris, 28 October 1915  

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