Thematic Index of the Collected Works of the Mother
© Sri Aurobindo Ashram Trust


4.7 -- transformation (9)
04, p. 018-9 “We want an integral transformation.” This includes the body and its activities. One cannot transform the body before the inner consciousness is firmly established in the Truth. “The starting-point of this transformation is receptivity. That is the indispensible condition for obtaining the transformation. Then comes the change of consciousness. This change of consciousness and its preparation have often been compared with the formation of the chicken in the egg....For a long time you have the impression that nothing is happening, that your consciousness is the same as usual, and, if you have an intense aspiration, you feel even a resistance....But when you are ready within, a last effort —the pecking in the shell of the being—and everything opens and you are projected into another consciousness.”.... “It is as though you were a ball turning inside out, which cannot be done except in the fourth dimension....Unless your consciousness changes its dimension, it will remain just what it is with the superficial vision of things, and all the profundities will escape you.” (also under: 4.3.4)
06, p. 110-11, 113 “The physical consciousness, the body-consciousness, cannot know a thing with precision, in all its details, except when it is on the point of being realised.” This applies to physical transformation and the difficulty of it and stages of progress of mastery and control that will precede it. “For the body, to know is to have the power to do.” Mother gives the example of a gymnastic movement: one does not truly know and understand it until one has done it well. Page 113 tells how the body is a remarkable instrument in that it can experience two contraries at the same time while these same things in the mental or vital consciousness must alternate or oppose each other. The body has the potential to be the most perfect instrument of all! (also under: 4.5.a)
07, p. 074a “A complete equality and peace and a complete dedication free from personal desire and demand in the physical and the lower vital parts are the thing to be established.” –Sri Aurobindo (Bases of Yoga) How does one do it? First you must want it, then aspire and then each time you do something contrary to this ideal (e.g. any egoistic movement) you put it before yourself and put upon it the light and consciousness and the will for change until the light can act upon it and transform it. No matter what one is doing, one can always do this work. You catch each thing as soon as you become aware of it before it hides itself.
08, p. 376-82 Mother comments on a passage from Sri Aurobindo in Thoughts and Glimpses: “Transform reason into ordered intuition; let all thyself be light. This is thy goal.| Transform effort into an even and sovereign overflowing of the soul-strength; let all thyself be conscious force. This is thy goal.| Transform enjoying into an even and objectless ecstasy; let all thyself be bliss. This is thy goal.| Transform the divided individual into the world-personality; let all thyself be the divine. This is thy goal.| Transform the animal into the Driver of the herds; let all thyself be Krishna. This is thy goal.”
09, p. 429-32 First there is a passage from The Life Divine about the triple transformation (psychic change, spiritual change, supramental transmutation). Then Mother gives a wonderful answer to the question, “What is the role of the spirit?” She tells just what the spirit is and how it works in the world and what is meant by a new birth into the spiritual life and why it takes a long time for one to have the experience of the new birth.
11, p. 060 The three approaches to transformation that must be combined to be complete: 1. spiritual (contact with the Love-Consciousness-Power) 2. occult (uses all the knowledge of the powers and personalities of the intermediary worlds) and 3. higher intellectual (“the projection of a spirit transcending the scientific, which seizes the problem from below” and has importance from the viewpoint of detailed handling).
15, p. 096-98 Here are many short statements on steps towards transformation in the different parts of the being. Examples: “Mental opening: the first step of the mind towards transformation.” “Honesty in the physical mind: preliminary indispensable condition for transformation.” “Integral offering of the vital: an important stage towards transformation.” “Humility before the Divine in the physical nature: first attitude needed for transformation.”
15, p. 122 Mother answered the question of who is slowest to do his part in the work of Transformation, Man or God? She said, “Man finds that God is too slow to answer his prayers. God finds that man is too slow to receive His influence. But for the Truth-Consciousness all is going on as it ought to go.”
15, p. 314-18 An excellent discussion of various elements of this subject including what it means and entails and how it differs from past ideas about transformation. Specific comments are made about the transformation of the Inconscient and the subconscient. This talk is based on Mother’s essay on transformation in Vol. 12, pp. 80-81.
4.7.1 -- psychic transformation (23)
06, p. 242-43 Use difficulties to help you find within yourself what needs to be changed and with the help of the divine grace change it. One part of the being may have a fine aspiration but there are many things curled up and hidden which resist and which spring up and impose their own will on your actions. When they spring up one must grab them by the tail and hold it firmly in the light and tell it that it is now seen, can no longer hide and must either get out or change. One must have a strong grip and an unshakable resolution.
06, p. 332-33 First one must discover the psychic. The first sensation you have is that your own person is a kind of cage or prison that shuts you in…as though someone had put you in a hard shell and you were compelled to stay there. It is a great progress to feel this for it means there is hope. Afterwards you begin to tap against the shell in order to break it. You push and push from inside. It may resist for very long but the day it breaks and opens, suddenly you enter the psychic consciousness.
06, p. 334 The first step is identification with the psychic, and then once you can keep this identification, the psychic governs the rest of the nature and life. It becomes the master of existence. This is what we mean by the psychic coming in front. It is that which governs, directs, even organises the life, organises the consciousness, the different parts of the being. When this happens the work goes [relatively] very fast.”
06, p. 342 The first step is to discover the psychic. To find it the most important thing is to want it more than you want anything else and put it first before all other things. This essential condition must be there, the rest will follow for you will have put yourself in the condition of being able to take a step forward.
06, p. 352 People often have experiences of the psychic which they don’t even recognise as such because they are so natural and do not give the impression of being exciting or marvellous. Examples of these are: the clear seeing of a situation, the understanding of what is happening in oneself, of the state one is in, the indication of the exact progress one ought to make, of the thing that needs to be corrected. (also under: 3.3.4.c)
07, p. 043-44 A very brief and simple discussion of the mind, vital and body with and without the psychic influence. This is useful basic introductory material. (also under: 2.1.3.a, 3.3)
07, p. 074b One can find the psychic through each part of the consciousness: you can enter into contact with the psychic directly through the physical consciousness, directly through the vital consciousness, directly through the mental consciousness. It is not as though you had to cross all the states of being in order to find the psychic. You enter the psychic without leaving the physical consciousness, through interiorisation, because it is not an ascent or gradation. You don’t need to develop mentally or vitally or return to those states to enter into contact with the psychic.
07, p. 197-99 This is a discussion about the condition in which one has kept a division in the being. One part has progressed but another part doesn’t want to move and one feels it more and more as something that persists in being what it was. Such things are like millstones that pull one back until one faces them and compels them to walk along. One hides the things because they are quite ugly, mean, petty, vain and full of bad will—but one should not put off until another life the task of facing them.
07, p. 410-11 Here Mother explains how it is that one doesn’t keep the experience of the Truth because the experience is not had in all the parts of the being. She tells what to do when the part that had the experience is no longer in front and master of the consciousness but has been replaced by another ignorant part. By remembrance the two parts can be brought face to face. Aspiration and will are required—to consent not to forget that the true part is there and to want to do this work of unification and change.
08, p. 174-76 A brief and basic description of organizing around the psychic centre. To do this work gives life a great interest. The work is only possible in a physical body and is the work that we have come to earth to do though most people don’t know it or do it. (also under: 1.1.1)
08, p. 252, 253 In Synthesis of Yoga Sri Aurobindo writes: “A psychic fire within must be lit into which all is thrown with the Divine Name upon it.” How to light the psychic fire? By aspiration, by the urge towards perfection and above all by the will for progress and self-purification. And if one throws into the fire each defect and each progress one wishes to make, it burns with new intensity.
08, p. 285-86 About the need of harmonizing all the different and conflicting wills of the being so it can become uniform in its action and tendencies.
09, p. 031-32 Here Mother comments on how the psychic creates a slight sense of uneasiness at the beginning of an undertaking (if a person is sincere in wanting to do the right thing in the right way) if the undertaking is not right. This indication will disappear if it is not followed because it is very quiet and does not insist but it is very perceptible to someone who is sincere and attentive.
11, p. 290-92, 307-08 Mother talks about unification of the whole being around the psychic. The lack of unification is what constitutes insincerity. “It is the hour to be heroic. Heroism…is to become wholly unified.” “All sincere effort will be helped to the maximum.’’
15, p. 095 “Transformation demands a total and integral consecration. But isn’t this the aspiration of all sincere sadhaks?” Then Mother defines the words total and integral. (also under: 4.3.2)
15, p. 117 “It is indispensable that each one finds his psychic and unites with it definitively. It is through the psychic that the supramental will manifest itself.”
15, p. 323b “One becomes aware of the movements of one’s being by referring more and more to the psychic being.” “Finding one’s psychic being implies a kind of conviction, a faith in the existence of this psychic being. One must become aware of it and then allow it to take up the direction of life and action; one must refer to it and make it one’s guide.” (also under: 4.3., 4.3.1)
15, p. 324-25 Mother elaborates here on what she means by psychological methods for finding and identifying with the psychic. These pages are further comments on her talk, “The Science of Living” in Vol. 12.
16, p. 223 Mother briefly tells the difference between the psychic change and the spiritual change. “The spiritual change puts you directly in contact with the Supreme.” (also under: 4.7.2)
16, p. 223-24 This is an excellent brief description of how the psychic personality forms, grows and develops and what one can do to first contact the psychic and then to strengthen the contact. She describes the essential conditions in order to aid the growth of the psychic being.
16, p. 227 “First of all, one should know that the intellect, the mind, can understand nothing of the Divine [neither what nor how nor why]. To know something of the Divine one has to rise above thought and enter into the psychic consciousness, the consciousness of the soul, or into the spiritual consciousness.” More guidance on ways to make conscious contact with one’s psychic being. (also under: 2.5.4.b)
16, p. 362-63, 396, 410, 412 Brief descriptions of the process of unification around the psychic being, why to do it and how. (also under: 4.3.1)
16, p. 397 Mother tells that contact with the psychic being is not spontaneous but voluntary. She tells how to make contact by forming the habit of silent concentration and descent into the depths of one’s being.
4.7.2 -- spiritual transformation (7)
09, p. 105-06 Here is a passage from The Supramental Manifestation on the subject of transformation. Then Mother discusses how the transformation will proceed—from above downwards—mind and life before body.
09, p. 107-11 Here is a passage from The Supramental Manifestation on the stages of transformation and Mother’s comments on the progressive nature of the transformation. She illustrates how to resolve some of the apparent contradictions on the way regarding, for example, care of the body.
09, p. 399-401 Mother gives an excellent description of the function of the mind and also speaks of the stages of transformation of the mind.
09, p. 411-12 Mother answers the question whether there will be intermediary states between man and superman. She says further that “All those who strive to overcome their ordinary nature…who, instead of turning to the Beyond or the Highest, try to realise physically, externally the change of consciousness they have realised within themselves—all are apprentice supermen…and according to the success of our efforts, well, we are more or less able apprentices, more or less advanced on the way.”
10, p. 143-44 Commenting on an aphorism Mother tells how descents of inspiration or revelation illumine the understanding and the light acts and achieves all the transformation it can in its own domain. During that time that knowledge has a driving force. Later that driving force is no longer there until one receives another illumination from the rain of truth that is falling everywhere.
11, p. 106-07 Mother summarizes the problem: “to replace the mental government of intelligence by the government of a spiritualised consciousness.” She illustrates with her own experiences the difference this makes. “For example, time has lost its value—the same thing can be done in a short time or a long time. Necessities have lost their authority.” “It is enough to always be supple and attentive and responsive to the influence of the Consciousness.” She says this is perhaps what the ancient seers meant when they spoke of transferring the power of Nature (Prakriti) to Purusha.
16, p. 223 Mother briefly tells the difference between the psychic change and the spiritual change. “The spiritual change puts you directly in contact with the Supreme.” (also under: 4.7.1)
4.7.3.a -- supramental transformation(10)
03, p. 180 “By slow degrees the Supramental is exerting its influence; now one part of the being and now another feels the embrace and the touch of its divinity....Once the world conditions are ready the full descent will take place....The whole world will not feel at once its presence or get transformed, but those who aspire for it will participate in it " spite of all the obstacles set in its way by unregenerate human nature!”
10, p. 187-195 Aphorisms 101 and 102 are the starting point for Mother’s comments on the supramental way of being. She speaks briefly of her experience of 29th February when she lived in the consciousness of manifestation of the truth. The true vibrations replace the distorted ones which is how the transformation happens. She gives examples of how accidents are averted or illnesses cured in this manner. “A more and more constant incarnation of this vibration of harmony.” One must be very quiet and calm—have a sufficient basis of vast and quiet peace.
11, p. 129-31 Mother tells about the human side of thought that has the conception that identification with the supreme Consciousness can only come by abolishing the individual creation. That, while true for man, is not true for the supramental. She describes her experiences of her physical substance first seeming to be more fluid and imprecise and now beginning to become more concrete and precise. This is with the direct psychic contact with the body because mind and vital were absent—it is not the limiting mental precision but another vision being built up.
11, p. 148-60 Mother describes the marvellous and benevolent golden light of the superman consciousness (an intermediary state before the supramental) that has come on to the earth to stay and help. It arrived for New Year, 1st Jan 1969. It has a massive power of protection and acts as a mentor to the body. (also under: 1.3.3)
11, p. 189-90 Mother tells about how the cells themselves are in a state of self-giving and love for the Divine. She tells how this is different from love in the mental or vital and that when it is in the cells it does not flicker or waver but is established. The reason most people do not feel it is because of the obscurity of the physical consciousness. The physical ego must be abolished.
11, p. 313-18 Mother describes the supramental golden Force (heavier and more powerful than matter but without material consistency) that is pressing down on the world, what it is trying to do (to compel Matter to turn to the Divine inwardly—not an outward (upward) escape) and the effects it is having, e.g. things and situations become acute—more polarised—the good becomes better and the bad becomes worse, acute bad wills and extraordinary miracles. The same is true for individuals. The values have intensified. She tells how one experiences a crushing and a marvellous widening at the same time. She assures us that the new world and new consciousness is possible, will manifest, will be precisely because it has never been.
15, p. 110-11 “Two irrefutable signs prove that one is in relation with the supramental: 1. a perfect and constant equality, 2. an absolute certainty in the knowledge.” Mother elaborates.
15, p. 124a “Those who are ready for the transformation can do it anywhere. And those who are not ready cannot do it wherever they are.”
15, p. 403-07 Mother answers the question “What are the first things that the Supramental Force intends to drive out…so that everything may be in its place, individually and cosmically? She tells the first effect of the Supermind…in the individual and talks about how this relates to the earth and humanity (the problems of a collective realisation). (also under: 7.5)
15, p. 411-12 Mother tells her experience in 1962 that gave her the certitude that the Supramental Manifestation is realised. “… what is to be done is done.” It was “the formidable pulsations of the eternal stupendous Love…each pulsation of the Love was carrying the universe further in its manifestation. …Love and Love and Love—immense, formidable, stupendous, carrying everything.”
4.7.3.b -- stages of the transformation (10)
07, p. 204-05 Mother tell here the distinction between contemplation (in which one destroys all possibility of action) and a dynamic realisation which also transforms one’s actions, character and total way of being culminating in a transformation of the body itself. She also describes the proper order of steps of transformation. One must first transform his thought and mental activity and organize it with higher knowledge and then one must transform the movements of the vital, its impulses and reactions. Only then should one begin to think about transforming the cells of the body. “It is preferable at first to begin by receiving the Supermind in one’s mind with a sufficient knowledge, and gradually come to transforming all the rest.”
07, p. 407-08 A good discussion of what is meant by our universal self and of the three stages of development of consciousness: In the very beginning your physical being is moved by all the common universal, mental,vital forces which go through your form and put it in motion and there is no individualization that makes you a different being, 1—the first stage is to become an individual—to manage to crystallize a more or less independent being conscious of itself and having its own qualities. This being is full of all the movements of obscurity, unconsciousness and limitations of ordinary life. This is however the first victory—to create an individuality which can consecrate itself and open to the divine influence, 2—This stage is of consecration of the individual, that he may surrender entirely to the Divine and be identified with him, 3—the third stage is when the Divine takes possession of this individual and changes him into a being in His own image. The old yogas all stopped after the second stage. This third stage is transformation. (also under: 1.3.1, 3.4)
09, p. 130-31 Here Mother makes the distinction between two different things—the possiblility of a purely supramental creation on one hand, and the possibility of a progressive transformation of a human body into a superhuman body. She is answering questions based on the reading of a passage of Sri Aurobindo from The Supramental Transformation.
09, p. 296-99 Mother discusses here the present state of tension between the new constructive forces of the evolution and the powerfully destructive anti-divine forces. She tells how those who open to the new forces will be lifted up to a new order of harmonious functioning even if they are not yet capable of transformation.
11, p. 238-39 Mother tells the experience which shows her that “…it is the psychic being, it is that which will materialise itself and become the supramental being.”
11, p. 293-96 Sri Aurobindo has said, “It is only when the Supramental manifests in the body-mind that its presence can be permanent.” Mother tells how to change the physical mind. “You must begin by obtaining the silence at will.” When that is accomplished one has the sense of being enveloped by the Divine in the same way that a baby is swaddled. Then the mantra ``What Thou willest’’ occurs for some time and then that too falls silent and after some time physical pain disappears.
11, p. 323-25 These pages talk specifically about the cleansing of the subconscient and how it is done by having the feeling that the individual is nothing and allowing the rays to pass and letting the Divine do the battling. To step out of the state of the Consciousness which is a luminous calm is to be dragged into a hell so you must again call the Divine and nestle within the Divine and it is all right again.
15, p. 092-93 A short paragraph about: three conditions for terrestrial transformation.
15, p. 097-102, 104-5 Many very short statements about the conditions for this transformation, some of the things it will bring and how one can get ready for it.
15, p. 124c-25 Many very short statements about immortality. e.g.: “Immortality is not a goal, it is not even a means. It will proceed naturally from the fact of living the Truth.” Several of the statements have to do with the aspiration for immortality and the different parts of the being.
4.7.3.c -- prerequisites for the transformation (11)
09, p. 324-26 Mother comments on a passage of Sri Aurobindo from The Life Divine. She says that “the most difficult way to approach this supramental life is intellectual activity” “it is much easier to pass from that [a certain psychic emotion in life—something that is like a reflection, a luminous emanation of the divine Presence in matter] into the supramental consciousness than to pass from the highest intellectual speculation to any supramental vibration. “A single moment, a single impulse of deep and true love, an instant of the understanding which lies in the divine Grace brings you much closer to the goal than all possible explanations.” She further tells that “a kind of refined sensation, subtle, clear, luminous, acute, which penetrates deep, opens the door for you more than the subltest explanations.” “It seems that one can never truly understand until one understands with one’s body.”
10, p. 044 “The capacity to know God can be achieved in the lower triplicity—the mind, the vital and the physical—only with the supramental transformation, and this comes only just before the ultimate realisation which consists in becoming divine.”
11, p. 002-5 Mother speaks of the material consciousness which must have its full play in order to be transformed and as it is a slow, heavy consciousness one must have much patience and endurance. “Triumph comes to the most enduring.” She also tells about how the longing aspiration of the body itself for contact with the divine Force of Harmony, Truth and Love finally enables to be born a lower power—a material power that can separate from and reject the heavy consciousness. The domain of the consciousness of the cells themselves is less heavy, is fluid and vibrant and the air becomes easier to breathe.
11, p. 008-9 Mother tells of the need for endurance and for calm and shows how to call in the Peace, the Peace. Don’t worry if you are occupied with the body (that comes to everyone and is part of our work of transformation)—profit by that to bring in the Peace, the Peace. “That is the only thing.”
11, p. 013-15 Mother clearly, succinctly outlines the sadhana of the physical yoga. One of the leading strings is to endure and to teach the body to remain immobile, followed by a movement of inner aspiration of the cells. There is a spontaneous and total acceptance of the supreme Will. Then one waits in silence for the indication of the required action. The mind is silent, everything happens directly: a matter of vibration.
11, p. 166 “It is a question of the intensity of the faith and of the power to bear which this faith gives. All depends on the capacity of passing through the necessary experiences. In any case, all the old notions, the old ways of understanding things…is gone for good.”
11, p. 191-96 Mother describes how a great immobility, passivity is needed for the force to pass through and reach the body—it is like a perfection of inertia. Simultaneously for her is an active aspiration. In others the aspiration is an activity that counters inertia. Immobility without aspiration for Mother is an anguish like death. All the understandings she gains cannot be expressed mentally. For everyone a trustful patience is needed. “In truth, everything is for each one as good as it can be. …It is the old movements that get impatient…to counter inertia…but now that time is gone.”
11, p. 279-285 Mother tells how the physical mind is being transformed as a prelude to the bodily transformation and describes the important role the psychic plays. She tells the correct attitude (a trust that is a knowledge) to take and how at every moment one has the feeling that one may live or one may die…an indescribable way of being. Faith is being introduced into the subconscient.
11, p. 286-289 Mother tells the importance of attitude in the process of transformation. We ordinarily receive things and react in a way that creates difficulties. There are three categories: our attitude, the things in themselves and a third in which everything exists in relation and in the Consciousness of the Divine. Everything is a phenomenon of consciousness.
11, p. 328-29, 330,332 To the question of which is the true movement to come into contact with the New Consciousness, the movement inward towards the soul, or the movement in which the individuality is annulled and one is rather in a wideness without the individual, Mother replies: “Both must be there.” On p. 330 another correct movement is indicated: to place oneself at the feet of Mother. On p. 332 Mother tells how she is doing it with her mantra of offering, knowing that she is That in spite of the obstructions, by offering whoever she sees to the Light and by nestling like a baby in the arms of the Divine Consciousness.
15, p. 116-17 Several short statements about what is necessary for the Supramental consciousness to manifest in us: Examples: “The Truth-Consciousness must pervade all the being, dominate all the movements and quiet the restless physical mind. These are the preliminary conditions for the manifestation.” “The Truth-Consciousness can manifest only in those who are rid of the ego.” And “It is indispensable that each one finds his psychic and unites with it definitively. It is through the psychic that the supramental will manifest itself.”
4.7.3.d -- transformation of the physical (21)
05, p. 058-62 Discussion of what is meant by physical transformation of the material body which has “never been done by anyone” and why it will take the patience to live 300 or more years if necessary. “Transformation implies that all this purely material arrangement is replaced by an arrangement of concentration of force having certain types of vibrations substituting each organ by a centre of conscious energy moved by a conscious will and directed by a movement coming from above, from higher regions.” An inspiring description is given of some of the physical capacities that may result from such a superior form.
06, p. 036-37 “the A B C of the transformation of the body” to know the exact amount of what one should eat and when; to become conscious of your physical cells and their characteristics, their activity, their degree of receptivity; to know what is in a healthy condition and what is not; to say with certainty when you are tired, why you are tired; to know what is wrong or out of order or disturbed and how it became that way. (You can know better than a doctor what is going on there.) All this is simply a work of observation. Afterwards one must do what is necessary to put it back in order again which is still more difficult.
08, p. 300-01 “What we want is transformation of the physical consciousness, not its rejection.” Mother tells some of the ways to come out of the physical consciousness which keeps us preoccupied all the time and exclusively with physical circumstances. One method is to “Look life in the face from the soul’s inner strength and become master of circumstances.”
11, p. 044-53 These pages are the discussion of the problem of the actual change of the human body from an animal body to another body. The talk was based on a letter of Sri Aurobindo commenting on mystical experiences of St. Paul regarding a luminous body. Mother states her objections to some ideas about the process being accomplished through the power of light animating the body and she also states her impression that several stages may be necessary. One step will be for prolonging life at will. One necessity for that, to reduce wear and tear, will be for our current notion of time to change into an “uncountable present” without the habit of thinking beforehand. “So many habits to change.”
11, p. 057-59 Mother describes her “perception of true matter”—the multi-coloured light she formerly called the Tantrik light. She also describes what it feels like for the body when the transformation is going on—when the old habits of being are being replaced.
11, p. 069-74 Mother discusses her discoveries about the movements of the body and of the physical mind and her struggles against the habit and taste for drama in the most material consciousness. A text of Sri Aurobindo is discussed and again the statement of the indispensability that the pessimistic habits of decline that are in the atmosphere and in the material consciousness should disappear.
11, p. 087-89 Mother describes the process of the transformation of the cells: first is a perception of disorganisation, then the knowing that the cells do not have the cohesion to constitute an individual body and that it is going to be finished, then the aspiration of the cells (“Thy Will, Lord, Thy Will, Thy Will”), then a condensation of the current of disorganisation, then peace, then a light, then the Harmony—and the disorder disappears. It is a very modest quiet and obscure work.
11, p. 095-96 “It is the contradiction of all the spiritual assertions of the past” “The body can follow…and even be the base for manifesting the Divine” The material cells are gaining the capacity to receive and manifest consciousness which will enable a descent from above and the appearance of a new type. But the vast majority of intellectual humanity has no desire to be anything else. (also under: 1.3.3)
11, p. 169-72 Mother tells how everything in her body is getting disorganised in order to move towards a higher organisation. The body itself knows that death may make a change but is not a disappearance of the consciousness. She adds that death for most people is the contrary of the repose that they expect. She also speaks of the Buddhist ideal and concludes by telling of her body’s certain understanding that going away “will change nothing at all. So, there is left only one thing for it, to perfect the acceptance.” “Day and night, without break: What Thou willest, O Lord, what Thou willest.”
11, p. 173, 181 “There is only one solution, it is the direct contact of the physical with the Supreme.” One must be very enduring. Perhaps it is time for other bodies to take a stand of no half measures and do this work. Mother elaborates on p. 181 about what this means.
11, p. 240-43 Mother talks about the working of the new consciousness and how her body responds to it and how she delegates the work with the disciples to this consciousness with the result that her action seems and actually is less personal than before.
11, p. 244-50 Speaking of the process of transformation in her body Mother talks about the different ways of perceiving; e.g. physical sight and hearing serve to stabilise and give a continuity to things. When they are not there one becomes directly conscious of the thing. A new way of functioning and perceiving has happened to her. The principle of the new consciousness is that things are done just at the moment when needed with no planning. (also under: 2.2.2)
11, p. 264-65 Mother tells about the way in which her body is becoming more conscious. She also mentions the two kinds of people—those who aspire and have the will and aspiration and the need to know and those who care only about seeking out their own small or big existence.
11, p. 269-71 Mother explains and describes how her body has been in a process of training to be able to bear the power that wants to manifest.
11, p. 273-74 Mother describes how “the body cells are learning to seek their support only in the Divine until the moment they are able to feel that they are an expression of the Divine”. She is answering the question, “How to master physical suffering.”
11, p. 301-06 Mother describes her body (either the supramental body or one in transition) as she saw it—a harmonious form, sexless, slim, white. She then discusses how it might manifest and that a new kind of food may be required that requires no complicated digestion as the new body was not equipped for procreation or for eating as we now eat.
12, p. 341-348 These pages show how Mother worked with a group of students to help them understand what physical death is and what is the process of transformation. (also under: 4.2.4, 6.1)
15, p. 109 Tells how the Sadhana has changed with the arrival of the supramental forces: “…a great change, because it is now in the physical itself that you have to do it. Concentrate on the physical transformation; by physical I mean the mental, vital and body consciousness. …Come out of your mind and you will understand what I mean.”
15, p. 124b “The supramental transformation is hard labour and needs a strong body. For some time more, probably more than a hundred years, the physical body will need to eat in order to keep its strength; and we have to comply with this necessity.”
15, p. 392 “In Sri Aurobindo’s yoga, the transformation of the body is indispensable so far as it can be done. Because the aim of this yoga is not an escape from the physical consciousness but a divinisation of that consciousness.”
16, p. 360 In reply to the query how to make the weak, unconscious, tamasic body a good instrument, Mother replies “At the centre of each cell lies the Divine Consciousness. By aspiration and repeated self-giving, the cells must be made transparent.”
4.7.3.e -- mother's experiences with the supramental (20)
09, p. 271-83 Mother tells about her experiences of the supramental ship and the supramental world. (also under: 3.2.5)
10, p. 114-20 Mother tells how her experience of the supramental boat showed her the required conditions that must be established for the supramental transformation. All notions of morality are swept away as well as the old idea of ascetic purity. Transformation requires a perfect equality and a capacity for widening even in the physical. She elaborates on the requirements and the difficulty.
11, p. 016-21 Mother talks about a “transfer of power” in which the whole material consciousness is reorganising itself. It is…“a displacement of the directing will”. She describes her experience of this and talks about the condition of being in the new consciousness and in the ordinary old one. “Both complain; the old has the feeling that it swoons, and the new that it is not left quiet. When you are in one or the other it is all right….” “The experience has left a kind of certitude in the body.”
11, p. 033-34 Mother explains the process in terms of having experiences that change everything, but one can not rest to enjoy them because the work is so rapid. For transformation of the cells, disorders come as part of the transition of functioning. When a change is effected in one place, one passes on to another point and another until all is changed and then it begins again on a higher or vaster level or with more detail. “The entire automatic habit of thousands of years has to be changed into a conscious action directly guided by the supreme Consciousness.”
11, p. 078-83 Mother describes one of the kinds of experiences she was having and how it relates to life itself. This is illustrated with her discoveries about the subtle physical which led to her having a better understanding of some kinds of madness—how the two worlds get mixed—and the key to healing and transformation. She then tells about the constant lessons for the body. “Everything is very calm, very effaced—very modest. And this is the condition for progress, the condition for transformation.”
11, p. 098-101 Mother talks about how it is the body itself that aspires and repeats the mantra (the mental and vital and above the mind were all taken away) in the process of the transformation. She also describes the conversations the cells have with each other. She also speaks of the contagion of the state and how people scattered here and there in the world are having experiences.
11, p. 117-27 Mother talks about her experiences of 22 to 27 Aug 1968.The notes she wrote during that time are here and her comments.
11, p. 132-47 Mother describes more of her experiences and discoveries as she works in the consciousness of the body.
11, p. 161-64 This is mainly a description of the nature of the experiences of transformation. After telling her experience of how the immobility of the Inconscient is a something like a projection of the immutable peace and stillness of above, she goes on to speak of the difficulty of telling her experiences in words. “…the experiences are difficult to recount. They are no longer separate experiences which come one after another, it is like a single and global movement of transformation, and it has a great intensity.”
11, p. 197-207 Mother talks about her most recent and revealing transformative experiences.
11, p. 227-33 Mother explains (in the course of telling of experiences of physical transformation in her own body) just why the past yogas did not consider transformation possible. She tells how that all is now changed and the physical transformation is being worked out. The superman consciousness has won the victory. She tells her method. (also under: 4.4.2.b)
11, p. 235-37 Mother talks about the difficulty of describing her experiences of physical transformation.
11, p. 266-68 Mother describes some of her experiences of life in the ordinary consciousness of men, so frightful, and life in the new consciousness, a wonder of light and power and consciousness. To find That one must go within and nestle within the Lord.
11, p. 297-300 Mother explains how it is that the body at first is not able to maintain a constant tension and aspiration for the transformation. Through a kind of compulsion the body was being taught eternity. It can only be stable when truly linked to the Divine by taking the right attitude of offering rather than trying to maintain control which has always been the habit of the subconscient.
11, p. 309-12 Mother describes how “Ordinary human nature is such that it prefers defeat through its own will to victory gained otherwise.” She tells the source of the resistance and how to deal with it and the difficulties produced by it. This is told in the context of the work of transformation of the body that she was doing in 1972. (also under: 4.2.2)
11, p. 319-22 Mother tells how it is that consciousness is directing and not the thought, what that is like for her in terms of her experience and gives a brief explanation of the difference between thought and consciousness. To remain untroubled can hasten the movement of transformation. If one has passed beyond thought then one is on the right path. That and for all things big and small to be in the attitude of offering to the consciousness, “What Thou willest.”
12, p. 086-87 In a discussion of “The Fear of Death and the Four Methods of Conquering It” Mother describes the physical battle between the force of transformation and the force of disintegration.
15, p. 298-303 Some of Mother’s experiences of the body consciousness on the way to transformation. Generally they describe the combining of opposites. On pp. 300-01 Mother speaks of what one ordinarily understands by the term “transformation” and tells that for the body, it can only understand when it is the point of being able to do something.”
15, p. 381-85 Mother tells her experience of being plunged to the bottom of the inconscience (mentalized and so more solid and rigid than before the appearance of the mind in the evolution) and then cast up by a mighty spring into a limitless vast (the origin of the supramental creation) vibrating with the seeds of a new world. This spring is “a perfect image of what happens, is bound to happen and will happen for everybody: all at once you shoot up into the vast.”
15, p. 386-90 The link between the worlds (this and the supramental) is being built. Mother tells the meaning of her recent experiences and explains “When we begin to live the spiritual life, a reversal of consciousness takes place…. Another reversal…occurs when one enters the supramental world.” She explains the phenomenon: “a series of reversals bringing about, step by step, an ever new richness of creation so that whatever has preceded it appears poor in comparison.” Total self-giving to the Divine Will, whatever happens, is the key.


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