{"id":2951,"date":"2013-07-13T01:44:50","date_gmt":"2013-07-13T01:44:50","guid":{"rendered":"http:\/\/localhost\/?p=2951"},"modified":"2013-11-29T13:12:25","modified_gmt":"2013-11-29T21:12:25","slug":"28-on-prieres-et-meditations-de-la-mere-vol-32-the-mother-with-letters-on-the-mother","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/32-the-mother-with-letters-on-the-mother\/28-on-prieres-et-meditations-de-la-mere-vol-32-the-mother-with-letters-on-the-mother","title":{"rendered":"-28-On-Pri\u00e8res-et-M\u00e9ditations-de-la-M\u00e8re"},"content":{"rendered":"
\n\n\n
\n

\n\t
\n\tSection Five
\n<\/font><\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\t
\n\tOn Three Works of the Mother <\/font><\/b> <\/span> <\/p>\n

 <\/p>\n

\n

\n\t
\n\tOn Pri\u00e8res et M<\/i><\/font><\/b><\/span>\u00e9<\/font><\/b>ditations<\/i><\/font><\/b><\/span><\/p>\n

\n\t
\n\tde la M<\/font><\/b><\/span>\u00e8<\/font><\/b>re<\/font><\/b><\/span><\/i> <\/font><\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\t
\n\tGeneral Comments on the Mother’s Prieres<\/i>1<\/a><\/b><\/span><\/p>\n

 <\/p>\n

\n\tThere are some prayers of the Mother written before she came here in 1914 in which there are ideas of transformation and
\nmanifestation. Did she have these ideas long before she came here?
\n<\/span> <\/p>\n

\nThe Mother had been spiritually conscious from her youth, even from her childhood, upward and she had done sadhana and
\ndeveloped this knowledge very long before she came to India.<\/span><\/p>\n

\n

\n\t23 December 1933
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIn some of the Mother’s prayers which are addressed to “divin<\/i>
\n  
\nMaitre<\/i>” I find the words: “avec notre divine Mere<\/i>“. How  
\n can the Mother and “divin Maitre<\/i>” have a “divine Mere<\/i>“?
\n It is as if the Mother was not the “divine Mere<\/i>” and there
\n  was some other Mother, and the “divin Maitre<\/i>” was not the
\n Transcendent and had also a “divine Mere<\/i>“! Or is it that all
\nthese are addressed to something impersonal? <\/span> <\/p>\n

\n\tThe Prayers are mostly written in an identification with the
\nearth \u2014consciousness. It is the Mother in the lower nature addressing the Mother in the higher nature, the Mother herself
\ncarrying on the sadhana of the earth \u2014consciousness for the transformation praying to herself above from whom the forces of
\ntransformation come. This continues till the identification of the earth \u2014consciousness and the higher consciousness is effected.
\nThe word “notre<\/i>” is general, I believe, referring to all born into the earth
\n\t\u2014consciousness  \u2014it does not mean “the Mother of
\n\t<\/span> <\/p>\n

 <\/p>\n

\n\t
\n\t1 First published in 1932 as <\/i>Pri\u00e8res et Meditations de
\n\tla Mere, this book is now<\/i><\/font> published as <\/i>
\n\tPri\u00e8res et Meditations (Pondicherry: Sri Aurobindo Ashram, 1990). The<\/i>
\npage numbers given after phrases quoted from the prayers in this subsection
\n\trefer to the<\/i>
\n1990 edition. Translations of the French words are given in the Note on the
\n\tTexts.  \u2014Ed.<\/i><\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 601<\/font><\/span><\/p>\n

\n

\n

\n\tthe `Divin Maitre<\/i>‘ and myself". It is the Divine
\n\twho is always referred to as Divin Maitre <\/i>and Seigneur<\/i>. There
\n\tis the Mother who is carrying on the sadhana and the Divine Mother, both
\n\tbeing one but in different poises, and both turn to the
\nSeigneur<\/i>
\n\tor Divine Master. This kind of prayer from the Divine to the Divine you will
\n\tfind also in the Ramayan and the Mahabharat.
\n\t<\/span> <\/p>\n

\n21 August 1936 <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t <\/p>\n

<\/span><\/p>\n

\nMother, I have started reading your prayers in the French
\noriginal with X<\/i>. May I get one copy for myself?
\n<\/span> <\/p>\n

\nThe rule is that Mother never gives a copy unless she gets a
\nletter in French written by the person without help asking for it. He must know
\nenough French to do that.<\/span><\/p>\n

\n

\n\t14 September 1936
\n <\/span> <\/p>\n

\n\tComments on
\n\tSpecific Pri\u00e8res<\/i>
\n\t<\/a>
\n\t<\/span><\/b> <\/p>\n

 <\/p>\n

\n\tIn her prayer of 17 May 1914, the Mother says, "Telles
\n\tfurent<\/i>
\n\tles deux phrases que j’<\/i><\/span>\u00e9<\/font>crivis
\n\thier par une sorte de n<\/i><\/span>\u00e9<\/font>cessit<\/i><\/span>\u00e9<\/font>
\n\tabsolue. La premi<\/i><\/span>\u00e8<\/font>re,
\n\tcomme si la puissance de la pri<\/i><\/span>\u00e8<\/font>re
\n\tne<\/i>
\n\tserait compl<\/i><\/span>\u00e8<\/font>te
\n\tque si elle <\/i>
\n\t<\/span>\u00e9<\/font>tait
\n\ttracee sur le papier<\/i>." [p. 158<\/i>]
\n\t<\/span> <\/p>\n

\n

\n\tIs it true that a prayer is less powerful when it is kept
\n\twithin oneself and not expressed in speech or writing? Is its expression
\n\tnecessary to make it completely powerful? <\/span> <\/p>\n

\n\tIt was not meant as a general rule  \u2014it was only a
\n\tnecessity felt with regard to that particular prayer and that experience. It
\n\tall depends on the person, the condition, the need of the moment or of that
\n\tstage or phase of the consciousness. These things in spiritual experience
\n\tare always plastic and variable. In some conditions or in one phase or at
\n\tone moment expression may be needed to bring out the effectuating force of
\n\tthe prayer or the stability of the experience; in another condition or phase
\n\tor at another moment it may be the opposite, expression would rather
\n\tdisperse the force or break the stability.<\/span><\/p>\n

\n

\n\t21 June 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tNothing seems more important to me than that "Ta
\n\tsplendeur<\/i>  
\n\t<\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 602<\/font><\/span><\/p>\n

\n

\t<\/p>\n

\n\tveut rayonner<\/span><\/i>" [p. 192<\/i>],
\n\tas the Mother says in her prayer of 16 June 1914. Ideas of sadhana or of
\n\tperfection for oneself or of being an instrument seem flat and insipid.
\n\tAfter all, the individual does not really exist when considered from the
\n\tstandpoint of the vast universal movement of consciousness.
\n\t<\/span> <\/p>\n

\n\tIt is correct. Perfection for oneself is not the true
\n\tideal; sadhana and instrumentation are only useful as a means for the "rayon
\n\t\u2014<\/i> nement<\/i>".
\n\t<\/span> <\/p>\n

\n22 April 1936 <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

 <\/p>\n

\n\tThe passage in the Pri\u00e8res <\/i>that came up tonight is
\n\tthis: "et le<\/i>
\n\traisonnement est une facult<\/i><\/span>\u00e9<\/font>
\n\thumaine, c’est \u2014<\/i><\/span>\u00e0<\/font>
\n\t\u2014dire individu \u2014<\/i> elle<\/i>" [p. 201<\/i>]. I am not able to see what
\n\tit points to.
\n\t<\/span> <\/p>\n

\nWhen the divine consciousness is veiled, one has to fall back
\non the reason, but the human reason is an individual action quite unreliable.
\nThat is the sense.<\/span><\/p>\n

\n

\n\t18 June 1932
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe Mother says in her prayer of 31 July 1914 that
\n\tspiritual experience is willed ("elle est consciente, voulue<\/i>" [p.
\n\t231<\/i>]) by the Divine. Am I then to suppose that the dearth or abundance
\n\tof experiences in any given case is willed by the Divine? <\/span> <\/p>\n

\n\tTo say so has no value unless you realise all things as
\n\tcoming from the Divine. One who has realised as the Mother had realised in
\n\tthe midst of terrible sufferings and difficulties that even these came from
\n\tthe Divine and were preparing her for her work can make spiritual use of
\n\tsuch an attitude. For others it may lead to wrong conclusions.<\/span><\/p>\n

\n

\n\t10 May 1934
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tThe Mother, in her prayer of 4 August 1914, says: "Les<\/i>
\n hommes, pousses par le conflit des forces, accomplissent un<\/i>
\nsublime sacrifice<\/i>" [p. 235<\/i>]. Apparently she refers to the great
\n\twar; but as a result of that war, has any "pure lumiere<\/i>" filled the
\n\thearts of men or the "Force Divine<\/i>" spread on earth as she says later
\n\tin the same prayer; has anything beneficial come<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 603<\/font><\/span><\/p>\n

\n

\n

\nout of that chaos? Since the nations are once more preparing
\nfor war and are in a state of constant conflict, there seems to be no indication
\nof any change in the inner condition of men. People want war. Even people in a
\ncountry like India seem to secretly wish for another great war. Hardly anyone
\nseems to require Peace, Light or Love.
\n<\/span> <\/p>\n

\nThere has been a change for the worse  \u2014the descent of
\nthe vital world into the human. On the other hand except in the "possessed"
\nnations there is a greater longing for peace and feeling that such things ought
\nnot to happen. India did not get any real touch of the war. However what the
\nMother was thinking of was an opening to the spiritual truth. That has at least
\ntried to come. There is a widespread dissatisfaction with the old material
\ncivilisation, a seeking for some deeper light and truth  \u2014only
\nunfortunately it is being taken advantage of by the old religions and only a
\nvery small minority is consciously searching for the new Light.<\/span><\/p>\n

\n

\n\t9 June 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tYou say that after the great war there was "the descent
\n\tof the vital world into the human". But did not the vital world already
\n\tdescend on earth  \u2014in Matter  \u2014even before human beings came? What
\n\tother vital world remained yet to descend into the human? And how is it that
\n\tit decided to come down just at present  \u2014to prevent the higher Light
\n\tfrom coming down or finding room in the human world?
\n\t<\/span> <\/p>\n

\nWhen there is a pressure on the vital world due to the
\npreparing Descent from above, that world usually precipitates something of
\nitself into the human. The vital world is very large and far exceeds the human
\nin extent. But usually it dominates by influence not by descent. Of course the
\neffort of this part of the vital world is always to maintain humanity under its
\nsway and prevent the higher Light.<\/span><\/p>\n

\n

\n\t9 June 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIf, as you say, there has been a "change for the worse"
\n\tdue to the descent of the vital world, would it not make the<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 604<\/font><\/span><\/p>\n

\n

\n\tsupramental descent in the earth \u2014consciousness
\n\timpossible or postpone its coming to some distant future instead of here and
\n\tnow? Moreover, the "possessed" nations are endowed with all the possible
\n\tmaterial power, making it difficult for any movement of peace to be
\n\tsuccessful. Except for their egoistic plans, nothing will be allowed to
\n\tsucceed. <\/span> <\/p>\n

\n\tThe vital descent cannot prevent the supramental 
\n\t\u2014still less can the possessed nations do it by their material power, since
\n\tthe supramental descent is primarily a spiritual fact which will bear its
\n\tnecessary outward consequences. What previous vital descents have done is to
\n\tfalsify the Light that came down as in the history of Christianity where it
\n\ttook possession of the teaching and distorted it and deprived it of any
\n\twidespread fulfilment. But the supermind is by definition a Light that
\n\tcannot be distorted if it acts in its own right and by its own presence. It
\n\tis only when it holds itself back and allows inferior Powers of
\n\tconsciousness to use a diminished and already deflected Truth that the
\n\tknowledge can be seized by the vital Forces and made to serve their own
\n\tpurpose.
\n\t<\/span> <\/p>\n

\n12 June 1936 <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t <\/p>\n

<\/span><\/p>\n

\nIn her prayer of 16 August 1914, the Mother refers to "chacun<\/i>
\n<\/span>des grands etres Asouriques qui ont resolu d’etre
\nTes servi \u2014<\/span><\/i>
\n\t\t\tteurs<\/i>" [p. 244<\/i>]. How is it that the Asuras have
\ndetermined to be the servants of the Divine? Is it exploitation or a "coup de<\/i>
\ndiplomatie<\/i>"?
\n<\/span> <\/p>\n

\nIt was in reference to Asuras who had taken birth in human
\nbodies  \u2014a thing they usually avoid if they can, for they prefer to possess
\nhuman beings without taking birth  \u2014with the claim that they wanted to
\nregenerate themselves by serving the Divine and doing his work. It did not
\nsucceed very well.<\/span><\/p>\n

\n

\n\t15 June 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span>
\n <\/p>\n

<\/i> <\/p>\n

\nWho are the "grands etres Asouriques<\/i>" mentioned by the
\nMother who had taken birth in human bodies claiming to serve the Divine? Since
\nthey are "grands<\/i>" they must have been well \u2014known persons. I can see only
\none  \u2014Rasputin. Hitler,<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 605<\/font><\/span><\/p>\n

\n

\n

\nStalin and Co. do not claim to serve the Divine. <\/span> <\/p>\n

\n\tMother was not speaking of these but of others met by
\n\therself. But "grands<\/i>" here does not mean great in the worldly sense,
\n\tthat is incarnating in famous people, but powerful in the vital world.<\/span><\/p>\n

\n

\n\t20 June 1936
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\tIn her prayer of 8 October 1914, the Mother says: "La
\n\tjoie<\/i>
\n\tcontenue dans l’activite est compensee et equilibr\u00e9e par la joie<\/i>  
\n\tplus grande peut \u2014<\/i>\u00ea<\/font>tre encore
\n\tcontenue dans le retrait de toute<\/i>
\n activite<\/i>" [p. 286<\/i>]. This state of "greater joy" ("la joie
\n\tplus<\/i>
\ngrande<\/i>"), Mother explains, is that of Sachchidananda. Does this not
\n\tsuggest that there is a joy in non \u2014activity superseding that of activity?
\n\tIf such be the case, one would naturally aspire for this greater joy, since
\n\tan ever greater joy is the aim of our sadhana. Is it not so? <\/span> <\/p>\n

\n\tDo you think the Mother has a rigid mind like you people
\n\tand was laying down a hard and fast rule for all time and all people and all
\n\tconditions? It refers to a certain stage when the consciousness is sometimes
\n\tin activity and when not in activity is withdrawn in itself. Afterwards
\n\tcomes a stage when the Sachchidananda condition is there in work also. There
\n\tis a still farther stage when both are as it were one, but that is the
\n\tsupramental. The two states are the silent Brahman and the active Brahman
\n\tand they can alternate (1st stage), coexist (2d stage), fuse (3d stage). If
\n\tyou reach even the first stage then you can think of applying Mother’s
\n\tdictum, but why misapply it now?
\n\t<\/span> <\/p>\n

\nMy question is this: can this state of greater joy,
\nSachchidananda, be realised while one is actually doing work?
\n<\/span> <\/p>\n

\nCertainly it is realisable in work. Good Lord! how could the
\nintegral Yoga exist if it were not?
\n<\/span> <\/p>\n

\n22 December 1934 <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t <\/p>\n

<\/span><\/p>\n

\nIn her prayer of 3 November 1914, the Mother says that "dans
\ntous les coins du monde une de Tes divines pierres est<\/i> 
\nposee par la puissance de la pensee consciente et formatrice<\/i>"  <\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 606<\/font><\/span><\/p>\n

\n

\n\t[p. 296<\/i>]. Is this not similar to the fact that
\n\twhen Rama came he had with him some Devas and other higher beings to assist
\n\thim in his work on the earth? I believe there are various such "divine
\n\tstones" ("divines pierres<\/i>") now in various countries who will be
\n\tgradually called to assist in the work of manifestation. Perhaps just now
\n\tthey are not awakened and called.
\n<\/span> <\/p>\n

\nIt is very probable. But at present it is only in France that
\nanyone is awake, with some movement towards it in America. People from other
\nparts have sometimes come and gone, but they were evidently not the stones
\nchosen.
\n<\/span> <\/p>\n

\n5 September 1936 <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\tThe Mother’s prayer of 12 December 1914 begins: "Il
\n\tfaut a<\/i>
\nchaque instant savoir tout perdre pour tout gagner<\/i>" [p. 311<\/i>].
\n    .<\/i>
\n\tThe Isha Upanishad says: "tena tyaktena bhu\u00f1jithah<\/i>". To gain all by
\n\tlosing all comes to the same thing as to enjoy by renouncing. Both ideas
\n\tseem to have the same source in the depths.
\n<\/span> <\/p>\n

\nYes, certainly. It is essentially the same truth put in
\ndifferent ways. It might be put in a negative form  \u2014"if we cling to things
\nas they are in their imperfection in the Ignorance, we cannot have them in their
\ntruth and perfection in the Divine Light, Harmony and Ananda."<\/span><\/p>\n

\n

\n\t16 August 1935
\n<\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t 
\n <\/span><\/p>\n

\n\t[In her prayer of 20 December 1916, the Mother wrote out
\n\ta long "communication" she received in her evening meditation from Cakya
\n\t\u2014Mouni (pp. 366 \u00ad 67<\/i>). A disciple asked who this \u00b8 was.]
\n<\/span> <\/p>\n

\nCakya \u2014Mouni is a name of Buddha  \u2014"the sage of the
\nCakyas"  \u2014the clan to which Buddha belonged by birth and of which his
\nfather was the "king". <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t <\/p>\n

<\/span><\/p>\n

\nLast night I was reading the Mother’s prayer of 21 December 
\n1916 and I was struck by this: "Il [mon \u00eatre] sait que cet etat<\/i> <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 607<\/font><\/span><\/p>\n

\n

\t<\/p>\n

\n\td’amour actif doit \u00eatre constant et impersonnel, c’est \u2014<\/span>\u00e0<\/font>
\n\t\u2014dire<\/span><\/i>
\n tout <\/i><\/span>\u00e0<\/font>
\n\tfait ind<\/i><\/span>\u00e9<\/font>pendant
\n\tdes circonstances et des personnes,<\/i> <\/p>\n

puisqu’il ne peut et ne doit <\/i><\/span>\u00e9<\/font>tre
\n\tconcentr<\/i><\/span>\u00e9<\/font>
\n\tsur aucune en parti \u2014<\/i> culier<\/i>" [p. 369<\/i>]. This gave me a
\n\tsort of key to the ever \u2014stormy trouble in my own nature. I always expect
\n\tsome sort of return when I do anything for anybody. That should go. I should
\n\tneither have a clinging for such returns nor any attachment to human
\n\tcontacts, however soothing. Without a repudiation of the human way of
\n\tapproach, I can never establish any harmony within which is "independent of
\n\tcircumstances or persons". The difficulty, of course, is that Divine Love
\n\tappears to me too impersonal and cold, that is, lacking in warmth though not
\n\ta cold harmony. But perhaps Divine Love is not like that.
\n<\/span> <\/p>\n

\nLove cannot be cold  \u2014for there is no such thing as cold
\nlove, but the love of which the Mother speaks in that passage is something very
\npure, fixed and constant; it does not leap like fire and sink for want of fuel,
\nbut is steady and all \u2014embracing and selfexistent like the light of the sun.
\nThere is also a divine love that is personal, but it is not like the ordinary
\npersonal human love dependent on any return from the person  \u2014it is
\npersonal but not egoistic,  \u2014it goes from the real being in the one to the
\nreal being in the other. But to find that, liberation from the ordinary human
\nway of approach is necessary.
\n<\/span> <\/p>\n

\n21 November 1936 <\/span> <\/p>\n

\n

 <\/p>\n

\n\t*<\/span><\/p>\n

 <\/p>\n

\n\t <\/p>\n

<\/span><\/p>\n

<\/p>\n

\n\tX <\/span> <\/i>has given me a book,
\n\tEveillez \u2014vous<\/i>, in which there are some ideas similar to our own. For
\n\texample, there are some lines about "someone coming down", put in a
\n\tTheosophical way. And there is the idea that when the Awakening comes, there
\n\twill be strong resistance from those who are opposed to evolution; in other
\n\twords the idea of hostile beings is there. Also the sentence, "La Paix
\n\tregnera sur terre<\/i>"  \u2014has the author not copied these words from the
\n\tMother’s prayers? <\/span> <\/p>\n

\n\tNot necessarily, as the phrase can easily come to one who
\n\thas read the Bible and the English are very biblical. The idea of the
\n\thostile beings also is not new, in fact it is as old as the Veda. The
\n\texpectation of the Advent is also pretty widespread, as according <\/span> <\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 608<\/font><\/span><\/p>\n

\n

\n\tto the old prophecies it must be when the Advent is due.
\n\t<\/span> <\/p>\n

\n16 September 1935
\n<\/span> <\/p>\n

\nHearing
\nthe Mother Read Her Pri\u00e8res<\/i>
\n<\/a>
\n<\/b>
\n\t<\/span><\/p>\n

 <\/p>\n

\n\tToday as I sat on the staircase hearing the Mother read
\n\tfrom
\n\tPri\u00e8res et Meditations<\/i>, I felt a thrilling sensation, as if all the
\n\tparts of my being  \u2014body, mental, vital and psychic  \u2014were
\n\taspiring. How did this thrilling sensation come? <\/span> <\/p>\n

\n\tWhen an intense Power is put out, it will naturally give
\n\ta thrill to those who receive it.<\/span><\/p>\n

 <\/p>\n

\n\t
\n\tReading the Mother’s Pri\u00e8res<\/i><\/a><\/b><\/span><\/p>\n

 <\/p>\n

\n\tWhile reading Mother’s Pri\u00e8res <\/i>I feel as if I am
\n\tnot reading the words or thoughts but contacting something quiet, pleasant
\n\tand formless behind them. <\/span> <\/p>\n

\n\tYes, it is so. The words are only a vehicle. When the
\n\tconsciousness opens one feels all that is behind the words.<\/span><\/p>\n

\n

\n\t11 March 1933<\/span><\/p>\n

 <\/p>\n

\n
\nPage <\/font>\u2013 609<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Section Five   On Three Works of the Mother   On Pri\u00e8res et M\u00e9ditations de la M\u00e8re   General Comments on the Mother’s Prieres1  …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[56],"tags":[],"class_list":["post-2951","post","type-post","status-publish","format-standard","hentry","category-32-the-mother-with-letters-on-the-mother","wpcat-56-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2951","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2951"}],"version-history":[{"count":4,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2951\/revisions"}],"predecessor-version":[{"id":9631,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2951\/revisions\/9631"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2951"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2951"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2951"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}