classes ::: Agenda_Vol_08, The_Mother, Satprem, Integral_Yoga, chapter,
children :::
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object:1967-02-25
book class:Agenda Vol 08
author class:The Mother
author class:Satprem
subject class:Integral Yoga
class:chapter


1967 Sat 25 February
February 25, 1967

(Mother gives the disciple a rose the colour of fire.)

Do you think Nature will ever invent something better than this?… I don’t think so.

It’s beautiful, this Nature! I find it more beautiful than animals. From the point of view of consciousness, it’s obviously more limited; a plant doesn’t have the consciousness an animal has—they have this aspiration towards the light, but the consciousness isn’t precise. But from the point of view of material organization it’s incomparable. Take a tree like this one (the coconut tree under Mother’s window), I see it all the time, this tree, it’s wonderful! And how it struggles, how it works, how it produces …

From the point of view of beauty, I mean material harmony, the Mind has spoilt things a lot, quite a lot (at least that’s my impression).

How will it be?… Because nothing I have seen from the point of view of form, has the richness, variety, unexpectedness, beauty of colour and form that this rose has. I have seen things, I have seen supramental realizations—from the point of view of consciousness, they are infinitely superior, without a doubt, but from the point of view of form …

They are yet to be born. Those forms are going to be born.

Let us hope so. Let’s really hope so.

They are bound to.

Let’s hope so, really.

From the point of view of consciousness, the beings I saw1 for instance, when they wanted to be covered in a certain way (you know, clothed), they did it through willpower; from the point of view of consciousness, that’s certainly incomparable, there’s no possible comparison, but …

Of course, one can clothe oneself in a marvellous way.

Yes, like a flower. The consciousness can change all the colours according to the moment.

Oh, that would be lovely. If one could become a lovely rose!…

Well, that’s an idea! (Mother laughs)

(Mother goes into contemplation)

We may say that all experiences tend towards a single revelation—that consciousness alone exists. And that it is the decision or choice (the words are inaccurate), a decision of the consciousness that creates the form—all forms, from the most subtle to the most material ones; and the material world, the apparent fixity of the material world results from a distortion or a darkening of the consciousness, which has lost the sense of its all-powerfulness.

This distortion has been still more pronounced since the advent of the mind, which in its working, has taken the place of consciousness so much that it has substituted itself for consciousness as it were, and to the extent that the mind, in its ordinary working, cannot be distinguished from consciousness—it doesn’t know what consciousness is, and so … (Mother makes a gesture expressing a shrinking or hardening).

It’s becoming very, very precise, very clear, very visible in the developed human mind. For the functioning of the body, for example, the difference between the action and perception of the consciousness, and the action and perception of the mind. And in our world as it’s still organized, the mind is more … (oh, it is a very interesting impression) much more concrete—“concrete” in the sense of what we are in the habit (the bad habit) of calling “real”—and fixed. It’s not translucent, not fluid; it’s not plastic, not fluid: it’s mental, concrete. And then, the mind needs acquired knowledge and all the contacts with the outside…. Let’s take a disorder in the body’s functioning (which may come for all kinds of reasons that are very interesting to observe, but anyhow, we can’t speak of everything at the same time), the disorder is there and is expressed through a sense of discomfort; the way the consciousness behaves and acts and the way the mind behaves and acts are entirely, absolutely different (we can’t say opposite, but absolutely different). Then there is the weakness (I am talking about the sensation of the body itself), the weakness arising from old habit. It’s not a lack of faith, the body knows in an almost absolute way that there is only one salvation, one saviour: THE Consciousness. But there is a weakness that causes a sort of slackening, a letting go to habit, and that’s where an intensity of faith is needed—but an energy in the faith—in order not to yield. This goes on in a very small sphere, you understand, it’s a question … not even of minutes—of seconds. And if there is a letting go, it means illness; while the other way (of the consciousness) means, little by little, little by little, the unreality of the disorder.

But it means an intensity of faith which, compared to the present state of mankind, may be regarded as miraculous.

And the acceptance of illness is the acceptance of the usual end, which is generally called “death” (that doesn’t mean anything), but anyway, it means that the aggregate is unable to be transformed and is dissolved.

These are things (those “seconds”) that happen very often, and without any relationship whatever to outer circumstances. Which means that if one were all alone—all alone, immobile, in meditation—it would be more radical and definitive. But it’s mixed in with the movement of life, with outer circumstances, and because of the necessities of those outer circumstances it goes more or less unnoticed. So the result is less complete, only partial, and so it recurs again and again, it’s renewed…. It stretches over a considerable time.

(silence)

All this has a meaning, truly a meaning, only if we reach the end.

The end, is consciousness reassuming its power.

But even if the effect is not total or general, I mean for the whole earth, even on one point it will still have a tre-men-dous effect.

There, we must be patient.

In the experience of the "supramental ship." See Agenda I, February 3, 1958. ↩

***
February 22, 1967


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