A fragrance wandered in a coloured haze
As if the scent and hue of all sweet flowers
Had mingled to copy heaven’s atmosphere.
Appealing to the soul and not the eye
Beauty lived there at home in her own house,
There all was beautiful by its own right
And needed not the splendour of a robe.
All objects were like bodies of the Gods,
A spirit symbol environing a soul,
For world and self were one reality.
[Savitri: Book Two Canto 14]
The condition of your being after death depends very much on whether the vital has been converted here or not. If you are only a medley of unorganised impulses, then at death, when the consciousness withdraws into the background, the different personalities in you fall apart, rushing hither and thither to seek their own suitable environments. One part may enter into another person who has an affinity for it, another may even enter an animal, while that which has been alive to the divine Presence may remain attached to the central psychic being. But if you are fully organised and converted into a single individual, bent on reaching the goal of evolution, then you will be conscious after death and preserve a continuity.
[The Mother: CWM 3]
May 27, 1914
In each one of the domains of the being, the consciousness must be awakened to the perfect existence, knowledge and bliss. These three worlds or modes of the Divine are found in the physical reality as well as in the states of force and light and those of impersonality and infinitude, of eternity. When one enters with full consciousness into the higher states, to live this existence, light and bliss is easy, almost inevitable. But what is very important, as well as very difficult, is to awaken the being to this triple divine consciousness in the most material worlds. This is the first point. Then one must succeed in finding the centre of all the divine worlds (probably in the intermediate world), whence one can unite the consciousness of these divine worlds, synthetise them, and act simultaneously and with full awareness in all domains.
I know that it is a very long way from these incomplete and imperfect explanations to the sublime reality which manifests Thee, O Lord. Thy splendour, Thy power and Thy magnificence, Thy incommensurable love are above all explanation and comment. But my intellect needs to represent things to itself at least a little schematically, in order to allow the most material states of the being to enter as completely as possible into harmony with Thy Will.
Yet it is in the deep silence of my mute and total adoration that I best understand Thee. For then who can say what loves, what is loved, and what is the power of loving in itself? All three are but one in an infinite bliss.
O give to everyone, Lord, the boon of that incomparable bliss.
[Prayers and Meditations of the Mother]
A fragrance wandered in a coloured haze
As if the scent and hue of all sweet flowers
Had mingled to copy heaven’s atmosphere.
Appealing to the soul and not the eye
Beauty lived there at home in her own house,
There all was beautiful by its own right
And needed not the splendour of a robe.
All objects were like bodies of the Gods,
A spirit symbol environing a soul,
For world and self were one reality.
[Savitri: Book Two Canto 14]
It is very important that the vital should agree to change: it must learn to accept conversion. The vital is not in itself anything to be decried: in fact, all energy, dynamism and push comes from it—without it you may be calm and wise and detached, but you will be absolutely immobile and uncreative. The body would be inert, just like a stone, without the force infused into it by the vital. If the vital is left out, you would be able to realise nothing. But like a spirited horse it is liable to be refractory and, therefore, requires good control. You have to keep your reins tight and your whip ready in order to keep the powerful beast in check. Of course, once the vital has consented to be transformed there is no need either of the tight reins or the ready whip: you proceed smoothly towards the goal, leaping lightly over each obstacle in the way. Otherwise, the vital will either stumble over the barriers or fight shy of jumping them. It is no use thinking that all would have been well if there had been no hurdles at all: they are a part of the game and if they are not faced and jumped in this life on earth you will have to surmount a hundred times greater ones on other planes and in other lives. The best thing is to make up your mind once for all and train your vital to run the race here while you are in the body and, if possible, win it. You are sure to win provided your physical mind reforms itself and helps the vital to change, instead of playing the role of a robber who holds down his victim while his accomplice makes a haul of the victim’s property.
[The Mother: CWM 3]
May 26, 1914
On the surface is the storm, the sea is in turmoil, waves clash and leap one on another and break with a mighty uproar. But all the time, under this water in fury, are vast smiling expanses, peaceful and motionless. They look upon the surface agitation as an indispensable act; for matter has to be vigorously churned if it is to become capable of manifesting entirely the divine light. Behind the troubled appearance, behind the struggle and anguish of the conflict, the consciousness remains firm at its post; observing all the movements of the outer being, it intervenes only to rectify direction and position, so as not to allow the play to become too dramatic. This intervention is now firm and a little severe, now ironical, a call to order or a mockery, full always of a strong, gentle, peaceful and smiling benevolence.
In the silence I beheld Thy infinite and eternal Beatitude.
Then softly a prayer rises towards Thee from what is still in the shadow and the struggle: O sweet Master, O supreme Giver of illumination and purity, grant that all substance and every activity may be no more anything other than a constant manifestation of Thy divine Love and Thy sovereign Serenity….
And in my heart is the song of gladness of Thy sublime magnificence.
[Prayers and Meditations of the Mother]
As when one walks in sleep through luminous dreams
And, conscious, knows the truth their figures mean,
Here where reality was its own dream,
He knew things by their soul and not their shape:
As those who have lived long made one in love
Need word nor sign for heart’s reply to heart,
He met and communed without bar of speech
With beings unveiled by a material frame.
There was a strange spiritual scenery,
A loveliness of lakes and streams and hills,
A flow, a fixity in a soul-space,
And plains and valleys, stretches of soul-joy,
And gardens that were flower-tracts of the spirit,
Its meditations of tinged reverie.
Air was the breath of a pure infinite.
[Savitri: Book Two Canto 14]
The nature of your difficulty indicates the nature of the victory you will gain, the victory you will exemplify in Yoga. Thus, if there is persistent selfishness, it points to a realisation of universality as your most prominent achievement in the future. And, when selfishness is there, you have also the power to reverse this very difficulty into its opposite, a victory of utter wideness.
When you have something to realise, you will have in you just the characteristic which is the contradiction of that something. Face to face with the defect, the difficulty, you say, “Oh, I am like that! How awful it is!” But you ought to see the truth of the situation. Say to yourself, “My difficulty shows me clearly what I have ultimately to represent. To reach the absolute negation of it, the quality at the other pole—this is my mission.”
Even in ordinary life, we have sometimes the experience of contraries. He who is very timid and has no courage in front of circumstances proves capable of bearing the most!
To one who has the aspiration for the Divine, the difficulty which is always before him is the door by which he will attain God in his own individual manner: it is his particular path towards the Divine Realisation.
There is also the fact that if somebody has a hundred difficulties it means he will have a tremendous realisation—provided, of course, there are in him patience and endurance and he keeps the aspiring flame of Agni burning against those defects.
And remember: the Grace of the Divine is generally proportioned to your difficulties.
[The Mother: CWM 3]
May 25, 1914
O Divine Master of love and purity, grant that in its least stages, its smallest activities, this instrument which wants to serve Thee worthily may be purified of all egoism, all error, all obscurity, so that nothing in it may impair, deform or stop Thy action. How many little recesses lie yet in shadow, far from the full light of Thy illumination: for these I ask the supreme happiness of this illumination.
Oh, to be the pure flawless crystal which lets Thy divine ray pass without obscuring, colouring or distorting it!—not from a desire for perfection but so that Thy work may be done as perfectly as possible.
And when I ask Thee this, the “I” which speaks to Thee is the entire Earth, aspiring to be this pure diamond, a perfect reflector of Thy supreme light. All the hearts of men beat within my heart, all their thoughts vibrate in my thought, the slightest aspiration of a docile animal or a modest plant unites with my formidable aspiration, and all this rises towards Thee, for the conquest of Thy love and light, scaling the summits of Being to attain Thee, ravish Thee from Thy motionless beatitude and make Thee penetrate the darkness of suffering to transform it into divine Joy, into sovereign Peace. And this violence is made of an infinite love which gives itself and a trustful serenity which smiles with the certitude of Thy perfect Unity.
O my sweet Master, Thou art the Triumpher and the Triumph, the Victor and the Victory!
[Prayers and Meditations of the Mother]
