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

the vision of integral psychology

  1.1    towards a true psychology (2)
07, p. 112 Modern psychology has no knowledge. True psychology would be a psychology that has knowledge. Psychology is the science of the soul (from psyche and logos: soul and knowing or science): “True psychology is the knowledge of the soul, that is, the knowledge of the psychic being. And if one has the knowledge of the psychic being, one has at the same time the knowledge of the true movements of the being, the inner laws of the being. This is true psychology, but it is the etymological sense of the meaning of the word, not as it is used nowadays.” (also under: 2.2.1)
12, p. 248 “It seems to me that psychology without yoga is lifeless. The study of psychology must necessarily lead to yoga, at least to practical yoga if not theoretical.”
  1.1.1    integration of the Divine in human life (4)
05, p. 199-203 Described here is the method for integration that involves projecting yourself on a screen and arranging the movements, putting things in their place, organising so that a central orientation for one’s life forms and one can refer to it as a basis for action.
07, p. 249 “…you carry within yourself both existence and non-existence at the same time, the personal and the impersonal, and the manifest and the unmanifest, the finite and the infinite, time and eternity. All that in this tiny little body.” One can understand this even without experience by understanding the principle of the multiplicity of dimensions. (also under: 2.1.3)
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: 4.7.1)
10, p. 011-14 Mother comments on this aphorism of Sri Aurobindo: “If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures….” She tells why it does not often happen and concludes with the way to begin. (also under: 1.3.3)
  1.2    the need for a different philosophical basis (2)
08, p. 158 Sri Aurobindo states in Synthesis of Yoga: “The Yogin’s aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation.” Mother explains what this means.
10, p. 039-40 Sri Aurobindo, in an aphorism, wonders ironically at the miracles of human reason. Mother comments.
  1.2.1    what is consciousness? (3)
07, p. 254-55 “One of the most indispensable things to do if one wants to succeed in having self-control and even a limited self-knowledge is to be able to localize one’s consciousness and move it about in the different parts of one’s being, in such a way as to be able to distinguish between one’s consciousness and one’s thought, feelings, impulses, become aware of what consciousness is in itself. And in this way one can learn how to shift it: one can put one’s consciousness in the body, put it in the vital, put it in the psychic (that’s the best place to put it in); one can put one’s consciousness in the mind, can raise it above the mind, and with one’s consciousness one can go into all the regions of the universe.” But first one must know what one’s consciousness is, that is, become conscious of one’s consciousness, localize. (also under: 2.2.3)
08, p. 368-69 When can one say that one is conscious? Mother answers. The moment there is a conscious will capable of reacting [to the movements in oneself] one may say that one has begun to be conscious. In addition one must become aware within of something like a goal or purpose or ideal to realize that is other than a mere instinct which impels you to live without knowing why or how. Nobody is perfectly conscious—it is progressive. (also under: 1.3.4.b, 2.3.c)
15, p. 004 Mother gives several very brief answers to the question. Three examples are: “Without consciousness you would not even know that you live.” “Consciousness is the faculty of becoming aware of anything through identification.” “When the Lord becomes conscious of Himself the world is created. Consciousness is the breath that gives life to all”
  1.2.2    time and space (4)
03, p. 165 “Space and time do not begin and end with the mental consciousness: even the Overmind has them. They are the forms of all cosmic existence: only they vary on each level. Each world has its own space and time.” Some examples are given.
07, p. 219-20 This is a discussion of Time and Space and how they are different for the mind, vital, and physical consciousness—e.g. if you think of someone or someplace you are instantly there in your mental consciousness and in the vital one travels places but in a much shorter time than it takes in the physical. On the top of the ladder of consciousness one is at the centre and origin of the universe and there past, present and future are contained in a total and simultaneous consciousness. (also under: 2.1.3.a)
07, p. 385-87 In answer to the question How is Time a friend? Mother explains that: “Everything depends on the relation you have with it. If you take it as a friend, it becomes a friend. If you consider it as an enemy, it becomes an enemy.” By being patient and telling yourself in the face of a failure that surely one day you will succeed, you make time a friend. Mother then tells how “all forces are personal; all things in Nature are personal. But if we consider them as impersonal things, our relation with them is impersonal.” She gives lots of examples of her own experiences of relationships with entities of nature who bring rain and snow. (also under: 2.5.6)
16, p. 366 Speaking of her ability to do all that she does and her relation with physical time Mother says: “The body is able to bear the pressure of time because it knows and feels quite concretely that it does not itself live and act, but that only the Supreme Lord exists and that He alone lives and acts. This, moreover, is the secret of all endurance.”
  1.2.3    beyond the opposition of spirituality and materialism (11)
05, p. 083-84 These pages (1) tell how many people have experienced realisation through art or many activities. “By any path whatsoever, if you follow it sincerely enough and fairly constantly you arrive….” and (2) that no one has achieved transformation no matter what their path and (3) help dispel the idea that one must stop material work to proceed towards the transformation of his life. “The whole universe is helping the transformation.” (also under: 4.4.2.b)
05, p. 165fn 99 people out of 100 think the proof of spirituality is poverty and abstinence from everything that is pleasant or comfortable or sitting still all day without moving. This is a mental construction that must be thrown down if one is to be free to follow the spiritual truth. “The smile of equanimity is much higher than a narrow ascetic rule.” (also under: 2.4.b)
06, p. 249-51 A discussion of money as a power which must not be shunned but wrested from the adverse forces and used for the Divine’s purpose in a divine outer life. The true method for being in the stream of this money power is a sense of absolute impersonality, the feeling that it is not something you possess or which belongs to you but a force you can handle and direct where it ought to go in order to do the most useful work. By such movements the power increases. “It is the handling of the inner force which gives one control over money….”
07, p. 405-06 Here Mother briefly explains a passage from Synthesis of Yoga in which Sri Aurobindo presents the attitude of those who look at life as not being able to participate in the spiritual life. To keep such an attitude means then that the manifestation remains in the hands of the adverse forces.
07, p. 406 The world as it is today is in its greater part under the influence of the adverse forces…they oppose the divine life. They want things to remain as they are. We must tear away from them, bit by bit, all the things they have conquered in the outer life. One thing we must do is give up the old idea of an opposition between material life and spirituality which has left a clear field for the adverse forces. (also under: 4.2.3.a)
09, p. 084-88 Mother comments on a passage from The Supramental Manifestation where Sri Aurobindo says “Perfection is the aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also.” Mother describes our animal nature and about transformation of the body and how one must first fight against the false antagonism between material and spiritual life. (also under: 4.1.2.b, 4.5.a)
10, p. 137-40 Mother tells how both the exclusive scientific approach to truth or the exclusive spiritual approach are fatal because each shows only one aspect of the whole. We are in the process of not only searching for a third way but perhaps of “making” it. She describes some of her current experience dealing with this subject and tells how one can participate in the attempt.
12, p. 403-06 “The division between ‘ordinary life’ and ‘spiritual life’ is an outdated antiquity.” Mother says this in answering a question about how to teach “spiritual things”. She elaborates. If the mind requires an opposition, better to take the opposition between Truth and Falsehood.
15, p. 069 “Do not divide what is one. Both science and spirituality have the same goal—the Supreme Divinity. The only difference between them is that the latter knows it and the other not. (also under: 7.1)
15, p. 365 Mother tells here the number one argument of the adverse forces who try to establish a divorce between earth and the Spirit. The adverse forces say that no matter how beautiful your inner experiences are, “on the outer plane your life is spoiled and wasted.” Anything that tends to separate the inner experience from the outer world is good for these forces. Mother repeats that it is the contrary that is true: “it is the inner realisation that is the key to the outer realisation”. (also under: 4.2.3.d)
15, p. 413-16 Here is Mother’s “Dialogue with a Materialist”. It tells practically how to deal with those who are strict materialists in a non-confronting way.
  1.2.4    objective and subjective science (2)
06, p. 038-43 A discussion of the requirements (fearlessness and mastery over one’s reflexes) for studying occultism and a brief history of the science of occultism Also some of the laws of occultism (e.g. rebound effect of bad thoughts or feelings) (also under: 2.1.4)
09, p. 239-41 First Mother talks about the “only really important thing modern science has discovered” and the fact that this had been known in the past through subjective experience. Mother then talks about what kind of proof of subjective experiences would be acceptable as valid to the materialist scientific mind. She suggests that the value of an experience or discovery could perhaps be proved by the power it gives…. She explains what she means and illustrates with how the new supramental force may act.
  1.3.1    the evolution of consciousness (21)
03, p. 102-03 This creation is not perfect because when the Supreme sent out a divine Power that power descended through many agents or “formateurs”, “form-makers who have presided over the creation of the world.” “Some have formed things harmonious and benignant and some have shaped things mischievous and evil”
03, p. 173 “Sri Aurobindo's work is a unique earth-transformation....Now it is the Overmind [the world of the cosmic gods] that has up to the present governed our world....And yet the fact is that the Overmind is far below the true Divine. It is not the authentic home of the Truth....The cosmic Gods do not wholly live in the Truth-Consciousness: they are only in touch with it and represent, each of them, an aspect of its glories. No doubt, the Supermind has also acted in the history of the world but always through the Overmind. It is the direct descent of the Supramental Consciousness and Power that alone can utterly re-create life in terms of the Spirit.”
05, p. 237-38 The role of love in the evolution of consciousness. The awakening of love means the possibility of return to the Divine. Love is the bridge. Then Mother discusses the difference between human and divine love and talks about how love manifests in the various levels of the manifestation—i.e. in crystals, plants, animals. “The creation moves upward through love towards the Divine and in answer there leans downward to meet the creation the Divine Love and Grace.”
07, p. 097-101 Here Mother talks about the vibrations peculiar to the species to which you belong—e.g. man walks upright—and she illustrates with examples from humans and cats and she tells stories of Kiki and Brownie, cats who were evolving to have a human consciousness and even did yoga for it because of having a psychic aspiration for it just as we have a psychic aspiration for the supramental stage of evolution to manifest.
07, p. 305 This is about the terrestrial evolutionary curve. “The great human experiences have to be gone through, more or less thoroughly, by the whole of mankind.” There are old things which are in the course of disappearing but which still change the appearance of new things coming and the new things are going towards an experience which becomes as common as possible. If it is localized it gives no fruit for the general human consciousness. To understand how this is working in specific instances it is necessary to see beyond simple appearances. (also under: 7.1)
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 ino a being in His own image. The old yogas all stopped after the second stage. This third stage is transformation. (also under: 3.4, 4.7.3.b)
08, p. 060-61 The essential difference between a man and an animal is that a man can become aware of the force which makes him act and control it by a determined will. At that point he begins to become a conscious human being. All those who feel themselves driven by a force, “I was forced to do it” without participation of their will are still deeply rooted in animality, i.e. in the inconscient. (also under: 2.3.d)
08, p. 322-23 Here is given a short passage from The Life Divine with Mother’s comments about how the speed of the evolution of consciousness becomes accelerated with the rise in scale. Thus, the time for the supramental race to appear will be much shorter than the time that was required for mind to emerge out of life.
09, p. 199-203 This is a 1_ page passage about the evolution of consciousness from the last pages of The Supramental Manifestation with some comments by the Mother. She speaks of the subjective nature of the world which depends entirely on the consciousness of the observer. As human consciousness progresses, it has a greater and greater sense of this relativity, and at the same time a sort of feeling…that there is a Truth, which is not perceptible by ordinary means….”
09, p. 208-12 From the beginning of the last six chapters of The Life Divine: “A spiritual evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling Spirit, is then the key-note, the central significant motive of the terrestrial existence.” The passage goes on to explain how this happens and Mother comments in specific details about the evolution of forms from stone to plant to animal to man and the intermediary forms between these different forms.
09, p. 213-17, 225-29 Here is a passage from The Life Divine which tells about the double process of the terrestrial evolutionary working of Nature from Matter to mind—the physical machinery of birth which is outward and visible, and the invisible process of soul evolution with rebirth into ascending grades of form and consciousness as its machinery. Mother comments on and explains the passage. She gives further explanation on pp. 225-29
09, p. 218-22 About the ways man is superior to the animals which precede him in the evolution and how he is more capable of manifesting the spirit even though physically he may not be as strong or agile. (also under: 2.1.3)
09, p. 236-37 Mother answers the question, “…how did the first man appear [in the evolution]?” She touches upon the scientific or materialist point of view, stating the general impermanence and therefore unreliability of scientific views, and she relates the answer given by the occult traditions. The truth is that consciousness precedes form and she discusses how the form of the first human types perhaps came into manifestation.
09, p. 320-23 Mother comments on a passage of Sri Aurobindo from The Life Divine which tells how the in the earliest stages of the evolution its significance and purpose are secret, not revealed. Mother says that man is now capable of understanding and collaborating.
09, p. 331-34 First there is a page and a half passage from The Life Divine about involution being the preceding process of evolution. Then Mother tells about the role of the Avatar—including the original marvellous Being who, still in deep sleep in the Inconscience, continually spreads his Light and will continue until Darkness disappears from the world and the entire universe becomes the total Avatar of the Supreme. (also under: 1.3.2)
15, p. 007 “One Divine Consciousness is here working through all these beings, preparing its way through all these manifestations. At this day it is here at work upon earth more powerfully than it has ever been before.”
15, p. 118 Several statements about man being an intermediary or transitional being on earth and a paragraph which talks about his “successive natures which have followed an ascending curve and will continue to do so till he…is transformed into superman. This curve is the spiral of mental development.” Mother then briefly describes the naturalness of vital spontaneity which has a simplicity because it is not very mentalised. “But it is a naturalness which is much like that of the animal and is at the very bottom of the human evolutionary scale.”
15, p. 367-69 Mother describes the place of man and his mental consciousness in the evolutionary scale and points out that man, more evolved and more conscious than the animal, is not more divine. “We are the deforming intermediary between the purity of the animal and the divine purity of the gods.”
16, p. 234 Answering a question about what is the subconscient and inconscient, Mother gives a very brief explanation of the progressive evolution of consciousness.
16, p. 380 “Inconscience is the negation of all effort. Ignorance (that is, the acknowledgement that there is something to be known which we do not know) is the first effect of the divine influence on the inconscient.”
17, p. 078 “The essence of the soul is divine, but the soul (psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin.”
  1.3.2    the involution of consciousness (5)
05, p. 308-09, 311-12 This is about the creators or formateurs who have presided over the creation of the world and how on each plane these intermediaries have created a world around them and contributed to the formation of beings upon earth. The example is given of the world of insects being the outcome of form-makers of the vital plane. If the beings follow their own will and not the Divine (as has happened), disorders, evil and disharmonies result. Then pp.311-12 explains how the concept itself is erroneous because the universe is a projection of the Divine and there is not really a Creator and his creation as our mind conceives it. (also under: 3.2.1)
05, p. 372-76 A “children’s story” of how the divine projected from himself the first 4 emanations of Light, Life, Truth and Ananda (which became their opposites) and then sent forth the second emanations, the gods. All the beings have the freedom of choice. This is why the world is such a battlefield.
07, p. 122-23 In response to the question, “What is the heavenly archetype of the lotus?” Mother explains about how everything expressed on earth physically was conceived in higher worlds and if one can enter the consciousness of these higher worlds one sees how they are distorted here and how they are meant to be and so one can then work at making material things here take their true form. Our imagination is something very poor and quite material compared to what one can see in these very high realms of the fashioners. (also under: 2.6)
09, p. 204-07 Did the involution take place in Time and does it have a history as evolution has? Mother answers. She says she could answer metaphysically, psychologically or by the way of images and stories, cinematographically. She does the third and tells the story of the creation of the world.
09, p. 331-34 First there is a page and a half passage from The Life Divine about involution being the preceding process of evolution. Then Mother tells about the role of the Avatar—including the original marvellous Being who, still in deep sleep in the Inconscience, continually spreads his Light and will continue until Darkness disappears from the world and the entire universe becomes the total Avatar of the Supreme. (also under: 1.3.1)
  1.3.3    a new type of consciousness becoming possible (32)
03, p. 178-79 The Mother describes how each great epoch has added one more step to the ladder of consciousness while joining the top to the bottom so that the connection with all the different planes is retained. She describes that this is the work of an Avatar. “The step which is being added now Sri Aurobindo has called the Supramental; as a result of it the consciousness will be able to enter the supramental world and yet retain its personal form, its individualisation and then come down to establish here a new creation.”
06, p. 031 “From beyond the frontiers of form a new force can be evoked, a power of consciousness which is as yet unexpressed and which, by its emergence, will be able to change the course of things and give birth to a new world.”
06, p. 284-86 The material universe is in the course of construction and at any moment one or several new elements may be introduced into the whole and immediately all the internal combinations change. This can give the impression of something incoherent or of a miracle depending on how one looks at the problem. The two things are concomitant: a determinism which would be absolute in itself if it were not for this freedom, also absolute, of the unexpected and additional in the universe. The same is true of each human being who has different domains with different destinies. The addition is made in the universe by the aspiration of the supreme Consciousness. For the individual, when one aspires to the new Force it can alter all the domains. (also under: 2.3.d)
07, p. 323-28 When will it happen? “…I think this will happen the moment there is a sufficiently large number of consciousnesses which feel absolutely that it cannot be otherwise.” It is probable that it will take place individually before occurring collectively. “But no realisation can be complete nor even approach this perfection if it is not in harmony with at least a group of consciousnesses representative of a new world.” Then Mother talks inspiringly about the call to this grand new adventure for those who categorically feel that only something far superior to what we are now can satisfy them and who are willing to throw themselves whole-heartedly into the possibility. The time is near. This talk was based on the story of The Unknown Man in a play written by Mother titled “The Great Secret”.
08, p. 127-29 “The manifestation of the Supramental upon earth is no more a promise, but a living fact, a reality. It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognize it.” Mother talks about the time required for a new race to appear and how people who are inwardly developed can recognize this new consciousness and tells of the attitudes one can have towards it. If you want the new consciousness to change you, you must open yourself and make an effort to progress.
08, p. 207 Speaking about the effects of the supramental consciousness now on earth Mother tells how “the working of the consciousness, simply a certain self-mastery, a control over one’s body, a direct knowledge of things, a capacity of identification and a clear vision…a more direct perception, an inner perception, this ought to be able to come and come quickly if one has prepared oneself.” Simply to have that feeling that the air one breathes is more living, the strength one has is more lasting…to have a clear, precise inner intimation of what is to be done—this, not that: this. These are things one can acquire immediately if one is ready. The preceding pages (204-06) tell what is required (constant aspiration, widening and growth) for the new consciousness to do serious work in a person.
09, p. 004-5 “Until now evil has been opposed by weakness, by a spiritual force without any power for transformation in the material world…It is on the same plane as the one where the adverse forces are ruling that one must have a greater power than theirs…a spiritual consciousness which would be capable of transforming both the consciousness and the material world. This force is the supramental force. What is necessary is to be receptive to its action on the physical plane, and not to run away into a distant Nirvana….”
09, p. 156-59 Mother comments on a passage from The Supramental Manifestation and explains how the awakening and appearance in the world of the new supramental truth consciousness is what is happening now, though for most people invisibly. She speaks of how to collaborate and advocates faith and remembrance of the fact that we are witnessing the birth of a new world and that we can participate in it.
09, p. 245-48 Mother tells about her experience of Nature agreeing to collaborate with the new supramental consciousness and what that means. The experience was the basis for the 1958 New Year’s Message.
09, p. 266 Mother, commenting on a passage from The Life Divine, says “Truly speaking this is what is actually happening, and we can say for certainty that the supramental world already exists, but the time has come for it to become the object of the journey of the supreme Consciousness, and then, gradually, a conscious link will be formed between this world and that, and they will have a new relation as a result of this new orientation of the journey.”
09, p. 293-94 Commenting on a passage of Sri Aurobindo from The Life Divine Mother tells how only now in the earth history is it possible for the process of transformation from one level of evolution to the next to be witnessed. Animals did not have enough mental memory to note their evolution to mental man. But we, mankind, are invited to a very special development of the capacity for observation so that the awakening to the new life does not take place in a half-dream.
09, p. 312-15 Commenting on a passage of Sri Aurobindo from The Life Divine Mother affirms the certitude that the new consciousness is at work enabling man “who will still belong in his most external form to the human being with its animal origin, to transform his consciousness sufficiently to belong in his realisation and activity to a new race, a race of supermen” This is a transitional stage before the true supramental beings will come. Mother describes what the consciousness is like for these intermediate beings telling how it is becoming more and more natural for the old externalization to seem false and how the sense of separation is beginning to disappear.
10, p. 011-14 Mother comments on this aphorism of Sri Aurobindo: “If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures….” She tells why it does not often happen and concludes with the way to begin. (also under: 1.1.1)
11, p. 054-56 Mother describes how she experiences things compared to how people with the ego experience them. She says it applies for receiving insults and revolts coming from other people and also to what one experiences when one gets a physical knock or accident. She briefly talks about “self-respect” and “amour-propre”
11, p. 084-86 Regarding the previous millions of years of evolution to bring us to our present state Mother says it was “to prepare the Inconscient in such a way that it may become conscious” “the bulk of the work is done” “it goes much quicker” but “much remains to be done”
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: 4.7.3.d)
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: 4.7.3.a)
11, p. 165-68 Mother (in the light of her experiences of the physical transformation taking place in her body) talks about the old notions about individuality, about death, about the ego.
11, p. 174-75 Mother tells about the conscious harmony that is very close and waiting to come down into Auroville. “What is needed is just a handful of earth… where one could grow the plant”
11, p. 277-78 The new way of being (new quality of consciousness) discovered by Mother: “in the ordinary human consciousness one is at a point and all things exist in their relation to this point…. And now, the point exists no more, so things exist in themselves.”
12, p. 072-73 A good, brief and simple statement of the possibility of a new consciousness, addressed to the students, young and old.
13, p. 004 A quote: “Sri Aurobindo has come on earth not to bring a teaching or a creed in competition with previous creeds or teachings, but to show the way to overcome the past and to open concretely the route towards an imminent and inevitable future.”
13, p. 015 A quote: “Sri Aurobindo came to tell the world of the beauty of the future that must be realised….The world is not an unfortunate accident, it is a marvel which moves towards its expression. The world needs the certitude of the beauty of the future. And Sri Aurobindo has given that assurance.”
13, p. 019 A quote: “Sri Aurobindo is an emanation of the Supreme who came on earth to announce the manifestation of a new race and a new world: the Supramental. Let us prepare for it in all sincerity and eagerness.”
15, p. 102-03 Here is the experience of Mother on 29 Feb 1956 when she knew and willed that “the time has come”, and lifting with both hands a mighty golden hammer…struck one…single blow on the door…. Then the supramaental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow.” “…A new world is born. The things that were promised are fulfilled.”
15, p. 104-06 Many very short statements Mother made after the arrival of the supramental consciousness on earth, an invitation to prepare for the new world, statements about the fact of its advent, and a call to “Open yourself to the new Light that has dawned upon earth and a luminous path will spread out in front of you.”
15, p. 125-26 Several short statements about the new creation for which we must prepare ourselves including the ideal of, the manifold power of, the charm of, the beauty of and the usefulness of the new creation.
15, p. 198 Good short quote for this topic: Darshan Message 24.4.56 “The manifestation of the Supramental on earth is no more a promise but a living fact, a reality. It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognize it.”
16, p. 078-79 What is a consciousness turned towards the supramental (Divine) light? “It means the consciousness that is not filled with the activities and influences of the ordinary life, but is concentrated in an aspiration towards the divine light, force, knowledge, joy” (also under: 2.5.4.b, 4.3.2.g)
16, p. 217 “The best way to get it [the higher Consciousness which is ‘a state of pure love’ and ‘pure openness to divine knowledge’] is to refuse all mental agitation when it comes, also all vital desires and turmoils, and to keep the mind and heart turned as constantly as possible towards the Divine. The love for the Divine is the strongest force for doing this.” (also under: 4.3.2)
16, p. 414-15, 421 Brief and apt answers on this topic including Mother’s comment on what she meant by her message “The world is preparing for a big change. Will you help?”
16, p. 421a Two statements made by Mother in 1971: “We are at a moment of transition in the history of the earth….” “Those who want to progress now have an exceptional chance because the transformation begins with the opening of the consciousness to the action of the new forces….”
  1.3.4    a new vision of what it means to be human (8)
02, p. 049 “What is my place in the individual work” We all have a role to fulfil; this work is the expression of the inmost depth of the being.
07, p. 153-58 This talk is based on Mother’s article “The Problem of Women”. It is a brief history of the place of women (to be dominated by men) and the beginnings of the feminist movement. Both men and women are slaves of their form and so much time will be needed for it all to be transformed. On page 158 Mother gives the solution in which it is possible for the same being to combine masculine and feminine (conception and execution, vision and creation) in the same being which is the prototype of the supramental creation. (also under: 7.2)
07, p. 312-15 On page 313 Mother tells about the ordinary attitude of men in general towards their whole life. This she contrasts with the attitude of constantly choosing not to live uselessly in order to develop a rich and strong being to put at the service of the divine will (beginning with such practical choices as choosing one’s books with a wish to make progress from them). “As long as one is very young, it is very good to develop oneself, to spread out as much as possible in all directions, to draw out all the potentialities one holds, and turn them into expressed, conscious, active things, so as to have a fairly solid foundation for the [spiritual] ascent.”
08, p. 106 “If you arrive at the conception of the world as the expression of the Divine in all His complexity, then the necessity for complexity and diversity has to be recognized, and it becomes impossible for you to want to make others think and feel as you do.” And even if you think your truth is greater than another person’s you begin to wander away from the truth because all truths are partial just as all truths are true. Understanding this helps get rid of “the propagandist spirit.”
11, p. 275-76 Mother tells the “why of creation”. It was “to realise the phenomenon of a consciousness which would have at the same time the individual consciousness… that we naturally have—and the consciousness of the whole….”. “But the two consciousnesses unite in something… which we have yet to find.”
12, p. 093-94 This is the famous “A Dream” piece in which Mother says “There should be somewhere on earth a place which….” She describes how it would be different from the ordinary human life.
14, p. 046 “…all discipline whatsoever if it is followed strictly, sincerely, deliberately, is of considerable help, for it makes the earthly life reach its goal more rapidly and prepares it to receive the new life. To discipline oneself is to hasten the arrival of this new life and the contact with the supramental reality.” (also under: 1.3.4.a)
15, p. 380 Man’s place on the evolutionary scale—where he is compared to the place of the gods—his potentiality because of the psychic being.
  1.3.4.a    individual progress and the large movements of nature (5)
05, p. 266-67 Progress both for man and for the world often requires battles and wars against the things that resist change. Nature has formidable forces at her disposal and what we know is only what is happening on earth. The universal forces last almost eternally in an immensity to which the human dimensions and movements are as the swarming ant-world to us. You must not judge by the measure of the human consciousness. A Nordic legend is told which gives a sense of the vastness: two titans have a very short conversation by their standard of time which lasts thousands of years by earth time. (also under: 4.2.2)
05, p. 334-37 “If one could follow in its totality the movement of universal progress, one would see that there is a great number of spirals which intersect, that finally one does not know at all whether one is advancing or going back. For at the same moment some things are going up and others falling back into the darkness, and all these are not absolutely independent of one another.” Mother uses the example of art to illustrate. It is a progress but it doesn’t go in a straight line.
07, p. 425-27 Then everyone is progressing, always, isn’t that so? Mother answers the question. She speaks of the different parts of the being which progress when under the influence of the psychic which is the only part that always progresses from life to life. She also speaks of the fact that now even the molecular material physical substance which constitutes an organism may be becoming more receptive and conscious. She concludes, “So, man as a momentary individual being may not appear to progress. But the progress is continued through him as through all organisms.” The freedom to participate in the universal progress is given to each.
14, p. 046 “…all discipline whatsoever if it is followed strictly, sincerely, deliberately, is of considerable help, for it makes the earthly life reach its goal more rapidly and prepares it to receive the new life. To discipline oneself is to hasten the arrival of this new life and the contact with the supramental reality.” (also under: 1.3.4)
16, p. 310 A brief example of this relationship between the individual and the larger forces of nature: “Because of the rhythm of the universal forces, a person is supposed to have a special receptivity on his birthday each year. He can therefore take advantage of this receptivity by making good resolutions and fresh progress on the path of his integral development.”
  1.3.4.b    a new vision of the aim of life (10)
05, p. 139 Whatever the way we follow or subject we study we always arrive at the same thing: “The most important thing for an individual is to unify himself around his divine centre; in that way he becomes a true individual, master of himself and his destiny. Otherwise he is a plaything of forces that toss him about like a piece of cork on a river. …That is worth the trouble of attempting.”
05, p. 203 As men do not know and do the organising around the psychic they go through life experiencing blows, pains and suffering. They suffer, cry, groan but it is simply because they have not done that little work. If you learn to do it when young you go through life with true reactions and you learn and progress instead of suffering. You can go through life gloriously and become all-powerful masters of your destiny. (also under: 4.2.1)
05, p. 303-04 To know oneself (this totality of substance constituting your inner and outer body) is the field of work given to each one; “it is as though one had gathered together carefully…a certain number of vibrations and put them at your disposal for you to work upon them fully.” Nobody can take it away from you, it is there day and night, a mass to be transformed. The most important thing to do is to learn to work upon it. Besides, you can never help or advise or change others until you have done so first with yourself. (also under: 4.1.1, 5.5)
07, p. 262-63 What is the true life-activity? “It is to express the Divine. That is the very reason of existence and life, its truth and its sole true activity.” It is possible for this to happen but only if one fulfills the necessary conditions for it to happen. Otherwise one will do something else in one’s life.
08, p. 057-58 Here Mother describes the ordinary ideal of life and tells how it is basically the same for all people with variations only according to the country and society into which they are born and the customs of their environment. In any case it is a turning round and round in a golden or an iron circle. Whether the life is a miserable one or a happy one depends on individual destiny, the stage they have reached, what they have to do on earth—on many things.
08, p. 368-69 When can one say that one is conscious? Mother answers. The moment there is a conscious will capable of reacting [to the movements in oneself] one may say that one has begun to be conscious. In addition one must become aware within of something like a goal or purpose or ideal to realize that is other than a mere instinct which impels you to live without knowing why or how. Nobody is perfectly conscious—it is progressive. (also under: 1.2.1, 2.3.c, 4.3.2.e)
12, p. 312 Is the aim of life to be happy? Mother answers that “this is just putting things topsy-turvy. The aim of human life is to discover the Divine and to manifest It. Naturally this discovery leads to happiness; but this happiness is a consequence, not an aim in itself. And it is this mistake of taking a mere consequence for aim of life that has been the cause of most of the miseries which are afflicting human life.”
14, p. 003-8 13, p. 370-71
15, p. 356-58 “Each man has then a mission to fulfil, a role to play in the universe….” Mother tells how to discover it. Preceding pages 355-56 explain the complexity of the human individual and the secret of self-conflict in man. “You are weakest precisely in that element which is destined to be your greatest asset.
16, p. 421b “The purpose of individual existence is the joy of discovering the Divine and uniting with Him. When one has understood this, then one is ready to gain the strength to surmount all difficulties.”
  1.3.4.c    a new view of motivation, emotion, relationships (3)
05, p. 237-40 About true Love, and human love for other humans (and even for the Divine) with its bargaining and other deformations which lead to jealousy, envy and hatred. “True love is a supreme force which the Eternal Consciousness sent down from itself into an obscure and darkened world that it might bring back that world and its beings to the Divine. …it whispered…there is something worth waking to, worth living for, and it is love!” With true love one loves purely for the sake of loving and requires no reciprocity. (also under: 2.5.1.e)
06, p. 100-01 If the sense of unity were re-established, the miseries (universal and individual) would disappear. These pages simply and clearly describe the process of separation from identification with the divine consciousness both individually and universally.
06, p. 101-07 This is about love human (like muddy water) and love divine (like crystalline pure water). “If one wants to know what love is, one must love the Divine”. “The quality of the love is in proportion to the transformation of your consciousness…if you have the consciousness of an animal you will love like an animal, of an ordinary man like and ordinary man, of. an elite being like an elite being, of a god then you will love like a god. If by aspiration and growth and effort for progress your consciousness becomes vaster then the love you experience will be vaster and vaster. Some illusions about maternal love are dispelled. (also under: 2.4, 2.5.1.e)