There are all kinds of freedommental freedom, vital
freedom, spiritual freedomwhich
are the fruits of successive masteries. But a completely
new freedom has become possible with the Supramental Manifestation:
it is the freedom of the body.
of the very first results of the supramental manifestation
was to give the body a freedom and an autonomy it has never
before known. And when I say freedom, I don't mean some
psychological perception or an inner state of consciousness,
but something else and far better - it is a new phenomenon
in the body, in the cells of the body. For the first time,
the cells themselves have felt that they are free, that
they have the power to decide. When the new vibrations came
and combined with the old ones. I felt it at once and it
showed me that a new world was really taking birth.
17 October 1957
is remarkable that things you have understood in your consciousness...
reappear as problems to be solved in the cells of the body.
In the cells, both things are there. The body is convinced
of the divine Presence everywhere, that all is the Divine
- it lives in that; and at the same time, it shrinks from
certain contacts! I saw that this morning, both things at
once, and I said, "Lord, I know nothing at all!"
There (gesture above the head), everything has
been resolved, I could write books on how to resolve this
or that, how to synthesis is made, etc., but here (the
body)... I live this synthesis stumblingly. The two
coexist, but it is still not THAT (gesture, hands clasped
together, pointing upward).
8 August 1958
are two parallel things that, from the eternal and supreme
point of view, are of identical importance, in that both
are equally essential for the realization to be a true realization.
the one hand, there is what Sri Aurobindowho, as the
Avatar, represented the supreme Consciousness and Will on
earth - declared me to be, that is, the supreme universal
Mother; and on the other hand, there is what I am realizing
in my body through the integral sadhana. I could be the
supreme Mother; and not do any sadhana, and as a matter
of fact, as long as Sri Aurobindo was in his body, it was
he who did the sadhana, and I received the effects. These
effects were automatically established in the outer being,
but he was the one doing it, not II was merely the
bridge between his sadhana and the world. Only when he left
his body was I forced to take up the sadhana myself; not
only did I have to do what I was doing beforebeing
a bridge between his sadhana and the worldbut I had
to carry on the sadhana myself. When he left, he turned
over to me the responsibility for what he himself had been
doing in his body, and I had to do it. So there are both
these things. Sometimes one predominates, sometimes the
other (I don't mean successively in time, but... it depends
on the moment), and they are trying to combine in a total
and perfect realization: the eternal, ineffable and immutable
Consciousness of the Executrix of the Supreme, and the consciousness
of the Sadhak of the integral Yoga who strives in an ascending
effort towards an ever increasing progressing.
10 October 1958