Read Summary of Cellular Transformation
Our body's cells must hold the Immortal's flame.
- 1 What Is the Physical Consciousness?
- 2 What are Cells?
- 3 Why Is Cellular Transformation Important?
- 4 How to Transform the Cells?
- 5 Helpful Practices
- 6 Impediments to the Transformation
- 7 Supramental Body
- 8 More from Mother’s Experiences on Working on Her Body
What Is the Physical Consciousness?
The body consciousness. What is the body consciousness? The vital consciousness, of course—the physical consciousness as a whole. But then, in this physical consciousness as a whole, there is the physical mind—a mind that is occupied with all the ordinary things and responds to everything around you. There is also the vital consciousness, which is the awareness of sensations, impulses, enthusiasms and desires. Finally, there is the physical consciousness itself, the material consciousness, the body consciousness, and that is the one which has so far never been entirely transformed. The global, overall consciousness of the body has been transformed, that is, one can throw off the bondage of thought, of habits that one no longer considers inevitable. That can change, it has been changed. But what remains to be changed is the consciousness of the cells. 
The physical consciousness? It opens just like the rest, receives a new consciousness, obeys the Force, feels a change even in the cells, aspires to and seeks self-giving and union with the Divine. 
As to the gross material part it is not necessary to specify its place, for that is obvious, but it must be remembered that this too has a consciousness of its own, the obscure consciousness proper to the limbs, cells, tissues, glands, organs. 
By the gross physical is meant the earthly and bodily physical—as experienced by the outward sense mind and senses. But that is not the whole of Matter. There is a subtle physical also with a subtler consciousness in it which can (for instance) go to a distance from the body and yet feel and be aware of things in a not merely mental or vital way. As for mind and vital they are everywhere—there is an obscure mind and life even in the cells of the body, the stones or in molecules and atoms. 
What are Cells?
The cells have an inner composition or structure which corresponds to the structure of the universe. So the link is established between identical external and internal states.... It is not "external", but it is external for the individual. That is, the cell, in its internal composition, receives the vibration of the corresponding state in the composition of the whole. Each cell is composed of different radiances, with a wholly luminous centre, and the connection is established between light and light. That is, the will, the central light, acts on the cell by touching the corresponding lights, by an inner contact of the being. Each cell is a world in miniature corresponding to the whole. 
... just as there is an individual consciousness, there is a group consciousness and a consciousness of the system, a universal consciousness which is made up of the set of all the consciousnesses composing it, plus something, something—something more subtle. Just like you: you have lots of cells in your body; each cell has its own consciousness and you have a consciousness which is the consciousness of your total individuality, though made up of all these small cellular consciousnesses. 
Vital’s Influence on Cells
In ourselves there is such a vital consciousness which acts in the cells of the body and the automatic vital functions so that we go through purposeful movements and obey attractions and repulsions to which our mind is a stranger. In animals this vital consciousness is an even more important factor. In plants it is intuitively evident. The seekings and shrinkings of the plant, its pleasure and pain, its sleep and its wakefulness … but, as far as we can see, not of mentality. There is then a sub-mental, a vital consciousness which has precisely the same initial reactions as the mental, but is different in the constitution of its self-experience, even as that which is superconscient is in the constitution of its self-experience different from the mental being. 
Equality in the Cells
The essential "I" sense disappears when there is the stable realisation of the one universal Self in all and that remains at all moments in all conditions under any circumstances. Usually this comes first in the Purusha consciousness and the extension to the Prakriti movements is not immediate… Most Vedantists stop there, because they think that those reactions will fall away from one at death and all will disappear into the One. But for a change of the nature it is necessary that the experience and seeing of the Purusha should spread to all the parts, mind, vital, physical, subconscient. Then the ego movements of Prakriti can also disappear gradually from one field after another till none is left. For this a perfect samata even in the cells of the body and in every vibration of the being is necessary—samaṁ hi brahma… The individual remains but that is not the small separative ego, but a form and power of the Universal which feels itself one with all beings, an acting centre and instrument of the Universal Transcendent, full of the Ananda of the presence and the action but not thinking or moving independently or acting for its own sake. That cannot be called egoism. 
This cellular mind exists in animals, and there is even a faint beginning (but very faint, like a promise) in plants: they respond to a mental action... And in animals, it's very clear. Whereas that physical mind really began to exist only in man. That's what a very small child already has: it already has a physical mind; so that no two very small children are alike, with identical reactions: there is already a difference. And it is especially what is given you with the special FORM of your body, by atavism, and then fully developed by education. 
That isn't the physical mind. The physical mind, it's a long time since... It is the material mind—not even the material mind: the mind OF MATTER. It is the mental substance that belongs to Matter itself, to the cells. That's what was formerly called "the spirit of the form," when it was said that mummies kept their bodies intact as long as the spirit of the form persisted. That's the mind I mean, that completely material mind. The other one, the physical mind, has been organized for a long time. 
No, the physical mind, as soon as you do an integral yoga, you are obliged to deal with it, while this material, cellular mind, I can assure you that it's absolutely new! Absolutely new. 
Mind for instance is everywhere. The physical mind is technically placed below the vital and yet it is a prolongation of the mind proper and can act in its own sphere by direct touch with the higher mental intelligence. And there is too an obscure mind of the body, of the very cells, molecules, corpuscles.
In the last part, what he calls the "cellular level" is indeed the description—ONE description—of cellular phenomena and activities on their level of consciousness, and also on the level of consciousness of the infinitesimal. He speaks of "great currents" and "cellular transformations" and all that; it's quite correct, only.... But, for example, after all this discipline of the cells that there has been for... several years now, his description strikes me as the same thing SEEN THROUGH AN ILLUSION... the importance of every event and every thing, changes completely when you have the sense of the Whole, and what appears frightening or catastrophic or marvellous becomes again just a part of the Whole. It's the sense of equilibrium 
"Knowledge" means what? If you have knowledge—the internal knowledge of the cells, of their existence, their composition, of the results of the blow, that is, the effect of the blow on the cells, and if at the same time you have the knowledge of what these cells ought to be and how they ought to react to the blow they receive, instead of a process like that of physical nature, which takes hours or days or months to mend something that is damaged, you can do it immediately. 
All other Yogas regard this life as an illusion or a passing phase; the supramental Yoga alone regards it as a thing created by the Divine for a progressive manifestation and takes the fulfilment of the life and the body for its object. The supramental is simply the Truth-Consciousness and what it brings in its descent is the full truth of life, the full truth of consciousness in Matter...The utmost Ananda the body and life are now capable of is a brief excitement of the vital mind or the nerves or the cells which is limited, imperfect and soon passes; with the supramental change all the cells, nerves, vital forces, embodied mental forces can become filled with a thousand fold Ananda, capable of an intensity of bliss which passes description and which need not fade away. ..The supramental love means an intense unity of soul with soul, mind with mind, life with life, and an entire flooding of the body consciousness with the physical experience of oneness, the presence of the Beloved in every part, in every cell of the body... With the supramental change, the very thing on which you insist, the possibility of the free physical meeting of the embodied Divine with the sadhak without conflict of forces and without undesirable reactions becomes possible, assured and free. 
The gnosis is the effective principle of the Spirit, a highest dynamism of the spiritual existence. The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality… He would feel the presence of the Divine in every centre of his consciousness, in every vibration of his life-force, in every cell of his body. In all the workings of his force of Nature he would be aware of the workings of the supreme World-Mother, the Supernature; he would see his natural being as the becoming and manifestation of the power of the World-Mother. 
Death at Cellular Level
Death is the phenomenon of decentralisation and dispersion of the cells which make up the physical body. 
With a whole world of perceptions at the same time (Mother makes a gesture around her), like a general terrestrial consciousness, with examples showing that it's only when the consciousness contained in the cells is decentralized that one is dead. Otherwise, nothing, not even the heart stopping, can cause death.  Naturally, this decentralization stems from innumerable causes, but they are causes we might call psychological. And the cells contained in the body, or composing the body, are held in form by a centralization of the consciousness in them, and as long as that power of concentration is there, the body cannot die. It's only when the power of concentration disappears that the cells scatter. And then one dies. Then the body dies. 
Why Is Cellular Transformation Important?
In spite of everything, the body doesn't have that sort of eternal stability, the sense of its immortality (immortality isn't the right word), of its permanence. Not that it has a sense of impermanence, far from it, the cells feel eternal—that much is there. But a certain "something" that would be sheltered from all attacks. It still feels the attacks. It feels an instability, it doesn't have a sense of absolute security, it hasn't yet reached a state of absolute security—that's it: the sense of security. There are still vibrations of insecurity. the vibration of insecurity—it still exists. The body finds that disquieting, painful: "Why?" Not that it complains, but it complains about itself, it finds itself not up to the mark. 
… everlastingattitude, everlasting, there is no reason why it shouldn't continue. The cells feel themselves everlasting, with a certain state of harmonious inner peace which partakes of eternity, that is to say, free from the kind of disorder and friction that causes aging and disintegration . People's ordinary consciousness (it's not a question of ideas, concepts or anything of that kind: it's the body's consciousness, the consciousness of the body's cells), the ordinary, NATURAL, NORMAL consciousness is a consciousness full of grating and friction, in perpetual disorder, and that's the cause of aging. Well, this is beginning to fade away. 
The control can become total when the cells become conscious of the Divine in them and when they open themselves voluntarily to His influence...Little by little the subconscient automatism of the body is being replaced by the consciousness of the Divine Presence governing the entire functioning of the body. 
The scientists now hold that it is (theoretically at least) possible to discover physical means by which death can be overcome, but that would mean only a prolongation of the present consciousness in the present body. Unless there is a change of consciousness and change of functioning, it would be a very small gain. 
In this new substance which is spreading and acting in the world, there is a warmth, a power, a joy so intense that all intellectual activity seems cold and dry beside it. And that is why the less one talks about these things the better it is. 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. Even a kind of refined sensation, subtle, clear, luminous, acute, which penetrates deep, opens the door for you more than the subtlest explanations. And if we carry the experience still further, it seems that when one comes to the work of transformation of the body, when some cells of the body, more ready than others, more refined, more subtle, more plastic, are able to feel concretely the presence of the divine Grace, the divine Will, the divine Power, this Knowledge that is not intellectual but a knowledge by identity, when one feels this in the cells of the body, then the experience is so total, so imperative, so living, concrete, tangible, real that everything else seems a vain dream. 
The problem I am preoccupied with is building that supramental consciousness So IT becomes the being. It's that consciousness which must become the being. That's what's important…. And in order to do that, all the consciousness contained in these cells must aggregate, form and organize itself into an independent conscious entity—the consciousness in the cells must aggregate and form into a conscious entity capable of being conscious of Matter as well as conscious of the Supramental. That's the thing. That's what is being done. 
If we live only in the outward physical consciousness, it may descend and work behind the veil but we shall feel nothing and only see certain results after a long time. Or at most we feel a certain clarity and peace in the mind, a joy in the vital, a happy state in the physical and infer the touch of the Divine. But if we are awake in the inward physical, we shall feel the light, power or Ananda flowing through the body, the limbs, nerves, blood, breath and, through the subtle body, affecting the most material cells and making them conscious and blissful and we shall sense directly the Divine Power and Presence. 
As the human being grows in evolution, he grows in sensibility and suffers more keenly in mind and life and body. For the growth in consciousness is not sufficiently supported by a growth in force; the body becomes more subtle, more finely capable, but less solidly efficient in its external energy: man has to call in his will, his mental power to dynamise, correct and control his nervous being, force it to the strenuous tasks he demands from his instruments, steel it against suffering and disaster…The gnostic evolution at a certain stage must bring about a completeness of this reversal and of this power of self-protection which will fulfil the claim of the body for immunity and serenity of its being and for deliverance from suffering and build in it a power for the total delight of existence. A spiritual Ananda can flow into the body and inundate cell and tissue; a luminous materialisation of this higher Ananda could of itself bring about a total transformation of the deficient or adverse sensibilities of physical Nature. 
The molecular, cellular substance…perhaps even the cellular…the molecular and atomic, is progressing in its capacity to express the divine Force and Consciousness. Through all these organisms this substance becomes more and more conscious, more and more luminous, more and more receptive, until it reaches a perfection sufficient for it to become a possible vehicle for the divine Force itself which will be able to use it as it uses the elements of the other parts of the creation, like the mind or the vital. 
In the body there are invaluable and unknown treasures. In all its cells, there is an intensity of life, of aspiration, of the will to progress, which one does not usually even realise. The body-consciousness would have to be completely warped by the action of the mind and vital for it not to have an immediate will to re-establish the equilibrium. When this will is not there, it means that the entire body-consciousness has been spoilt by the intervention of the mind and vital. In people who cherish their malady more or less subconsciously with a sort of morbidity under the pretext that it makes them interesting, it is not their body at all—poor body!—it is something they have imposed upon it with a mental or vital perversion. The body, if left to itself, is remarkable, for, not only does it aspire for equilibrium and well-being but it is capable of restoring the balance. If one leaves one's body alone without intervening with all those thoughts, all the vital reactions, all the depressions, and also all the so-called knowledge and mental constructions and fears—if one leaves the body to itself, spontaneously it will do what is necessary to set itself right again. 
For when the action is integral and perfect, to this purely material knowledge there is added an internal knowledge, and a power to bring into play forces like the supramental forces, which can do instantaneously what takes in the material world a fairly long time, you see. There too, when one succeeds in bringing in not only the material knowledge which allows you to put things in their place as quickly as possible but also in making a supramental power and knowledge intervene, so that the force of truth can be projected upon the place—in such a way that everything is put under the influence of this force, and that things, elements, the cells and everything, everything constituting them, all become receptive to this supramental power and the organisation is made according to a law of truth.
To Conquer Death
...we are constantly accompanied by this threat or presence of Death. Well, along with this, in the cells, there is a call for a Power of Eternity, with an intensity which would not be there except for this constant threat. Then one understands, one begins to feel quite concretely that all these things are only ways of intensifying the manifestation, of making it progress, of making it more perfect. And if the means are crude, it is because the manifestation itself is very crude. And as it becomes more perfect and fit to manifest that which is eternally progressive, the very crude means will give way to subtler ones and the world will progress without any need for such brutal oppositions. This is simply because the world is still in its infancy and human consciousness is still entirely in its infancy. [Based on Aphorisms 88-92 88—This world was built by Death that he might live. Wilt thou abolish death? Then life too will perish. Thou canst not abolish death, but thou mayst transform it into a greater living.
89—This world was built by Cruelty that she might love. Wilt thou abolish cruelty? Then love too will perish. Thou canst not abolish cruelty, but thou mayst transfigure it into its opposite, into a fierce Love and Delightfulness.
90—This world was built by Ignorance and Error that they might know. Wilt thou abolish ignorance and error? Then knowledge too will perish. Thou canst not abolish ignorance and error, but thou mayst transmute them into the utter and effulgent exceeding of reason.
91—If Life alone were and not death, there could be no immortality; if love were alone and not cruelty, joy would be only a tepid and ephemeral rapture; if reason were alone and not ignorance, our highest attainment would not exceed a limited rationality and worldly wisdom.
92—Death transformed becomes Life that is Immortality; Cruelty transfigured becomes Love that is intolerable ecstasy; Ignorance transmuted becomes Light that leaps beyond wisdom and knowledge.] 
At a certain point of this growing disparity and disharmony between the form and the force that presses upon it, a complete dissolution of the form is unavoidable. A new form must be created; a new harmony and parity made possible. This is the true significance of death and this is its use in Nature. But if the form can become more quick and pliant and the cells of the body can be awakened to change with the changing consciousness, there would be no need of a drastic dissolution, death would be no longer inevitable. 
The central will of the physical being abdicates its will to hold all the cells together. That is the first phenomenon. It accepts dissolution for one reason or another. One of the strongest reasons is the sense of an irreparable disharmony; the other is a kind of disgust with continuing the effort of coordination and harmonisation. In fact, there are innumerable reasons, but unless there is a violent accident, it is above all this will to maintain cohesion which abdicates for one reason or another, or without reason. It is this which inevitably precedes death.
There are lots of ways of dying, depending on the various planes of consciousness, and there are lots of causes (gesture in a gradation), but in each domain there is, as it were, an essential cause that makes death at the same time necessary, indispensable and unavoidable. And then, physically, that is, materially in the body's cells, you seem to be... (Mother makes a gesture at a tangent), you are just on the borderline, on the verge of finding the secret of why there is cessation, why dissolution is made necessary by the incapacity to follow the movement of transformation. 
I used the word dispersion of the cells in its most concrete sense. When the concentration which forms the body comes to an end and the body dissolves, all the cells that have been especially developed and have become conscious of the divine Presence within them, are scattered and enter other combinations in which they awaken, by contagion, the consciousness of the Presence that each one has had. And in this way, by this phenomenon of concentration, development and dispersion, all matter evolves and learns by contagion, develops by contagion, has the experience by contagion. Naturally, the cell dissolves with the body. It is the consciousness of the cells that enters other combinations. 
I quite understand a progressive change and that this substance could be made into something capable of renewing itself eternally from within outward. That would be immortality. But it seems to me that between what is now, what we are, and that other mode of life, a lot of stages might be necessary. You see, if for instance you ask these cells, with all the consciousness and experience they now have, "Is there something you cannot do?", in their sincerity they will answer, "No, what the Lord wills, I can do." That's their state of consciousness. But the appearance is otherwise...but it's still open to the whole influence from outside and the body is forced to do things that aren't directly the expression of the supreme Impulsion, hence the fatigue, the friction.... So a supramental body suspended in a world that's not the earth is not the thing! 
To Conquer Fear
The first and most important point is to know that life is one and immortal… This gives the indispensable psychological basis with which to confront the problem, for the problem remains. Even if the inner being is enlightened enough to be above all fear, the fear still remains hidden in the cells of the body, obscure, spontaneous, beyond the reach of reason, usually almost unconscious. It is in these obscure depths that one must find it out, seize hold of it and cast upon it the light of knowledge and certitude. 
It is a sense of protection, and if one feels that one cannot protect oneself, one is afraid. But the movement of fear which is expressed by the eyes fluttering is not a mental or a vital fear: it is a fear in the cells of the body; for it has not been impressed upon them that there is no danger and they do not know how to resist. It is because one has not done yoga, you see. With yoga one can watch with open eyes, one would not close them; but one would not close them because one calls upon something else, and that "something else" is the sense of the divine Presence in oneself which is stronger than everything. 
If one knows how to teach the cells the splendour that lies within them, if one knows how to make them understand the reality which makes them exist, gives them being, then they too enter the total harmony, and the physical disorder which causes the illness vanishes as do all other disorders of the being.
But for that one must be neither cowardly nor fearful. When the physical disorder comes, one must not be afraid; one must not run away from it, must face it with courage, calmness, confidence, with the certitude that illness is a falsehood and that if one turns entirely, in full confidence, with a complete quietude to the divine Grace, It will settle in these cells as It is established in the depths of the being, and the cells themselves will share in the eternal Truth and Delight. 
How to Transform the Cells?
One must first transform his thought, all his mind, all his mental activity, organise it with higher knowledge; and at the same time one must transform his character, all the movements of the vital, all impulses, all reactions. And finally, when these two things are done, in any case up to a certain point, one can begin to think of transforming the cells of his body, but not begin at the end; one must begin at the beginning. 
The physical nature is obscure and recalcitrant everywhere; it is very difficult for it to become conscious of the divine Presence. That is why we must be patient and keep on aspiring with the certitude of Victory.
The physical point of view human beings live in frightful ignorance. …the utilisation of energies to re-establish a state of equilibrium which has been broken, to make the cells which are lagging behind progress, to build conditions for the possibility of higher progress, etc... it is a formidable task. And yet, it is that which must be done if one hopes to transform one's body. First it must be put completely in harmony with the inner consciousness. And to do that, it is a work in each cell, so to say, in each little activity, in every movement of the organs. 
But when it comes to including Matter in the work, Matter as it is in this world, where the very starting-point itself is wrong—we start from Inconscience and Ignorance—then it is very difficult. Because, in fact, so that this Matter could reach the individualisation needed to recover the lost Consciousness, it was made with a certain fixity indispensable to make forms last and precisely to maintain this possibility of individuality. And that is the chief obstacle to the widening, the plasticity, the suppleness needed to be able to receive the supermind. I am constantly faced with this problem, which is a very concrete, absolutely material one, when one is dealing with these cells which must remain cells and not evaporate into a reality which is no longer physical. And at the same time, they must have this suppleness, this lack of fixity which enables them to widen indefinitely. [Based on Aphorism 69 - Sin and virtue are a game of resistance we play with God in His efforts to draw us towards perfection. The sense of virtue helps us to cherish our sins in secret.]
...one has a clear perception that the intervention or manifestation of the true Vibration doesn't depend on egos or individualities (human or national individualities, or even individualities of Nature: animals, plants and so on), it depends on a certain play of the cells and Matter in which there are aggregates particularly favorable for the transformation to occur—not "transformation": the substitution, to be precise, the substitution of the Vibration of Truth for the vibration of Falsehood. And the phenomenon may be very independent of groupings and individualities (it may happen in one part here, another part there, one thing here, another thing there); and it always corresponds to a certain quality of vibration that causes a sort of swelling—a receptive swelling—and then, the thing can occur. 
But physical Matter in its cellular form has, we can't say a fear or an anxiety, but a sort of apprehension of new vibrations, and that apprehension naturally takes away from the cells their receptivity and takes on the appearance of a discomfort (it's not a suffering but a discomfort). But when that apprehension is counterbalanced and cured by aspiration and the will for total surrender and the act of total surrender, then that sort of apprehension having disappeared, there comes supreme ease. 
Immediately this force, this consciousness, this light acts, even on your physical cells; it acts in the mind, in the vital, in the body, changes the vibrations, organises the substance and begins its work of transformation. You are under the impact of this sudden contact and action; for you it is a sort of indescribable, inexpressible state which takes hold of you, you haven't any clear, precise, definite idea of it, it is... "something that happens". It may give you the impression of being wonderful or tremendous, but it is inexpressible and incomprehensible for you. That is the experience in its essence and its true power.
By Physical Activities
Physical culture is the process of infusing consciousness into the cells of the body. One may or may not know it, but it is a fact. When we concentrate to make our muscles move according to our will, when we endeavour to make our limbs more supple, to give them an agility, or a force, or a resistance, or a plasticity which they do not naturally possess, we infuse into the cells of the body a consciousness which was not there before, thus turning it into an increasingly homogeneous and receptive instrument, which progresses in and by its activities. This is the primary importance of physical culture. Of course, that is not the only thing that brings consciousness into the body, but it is something which acts in an overall way, and this is rare. I have already told you several times that the artist infuses a very great consciousness into his hands, as the intellectual does into his brain. But these are, as it were, local phenomena, whereas the action of physical culture is more general. And when one sees the absolutely marvellous results of this culture, when one observes the extent to which the body is capable of perfecting itself, one understands how useful this can be to the action of the psychic being which has entered into this material substance. For naturally, when it is in possession of an organised and harmonised instrument which is full of strength and suppleness and possibilities, its task is greatly facilitated. [Based on Aphorism 11 - Immortality is not the survival of the mental personality after death, though that also is true, but the waking possession of the unborn and deathless Self of which body is only an instrument and a shadow.] 
"How does one awaken the consciousness of the physical being?", that is precisely the aim of physical education. It is physical education that teaches the cells to be conscious. But for the development of the brain, it is study, observation, intelligent education, above all observation and reasoning. And naturally, for the whole education of the consciousness from the point of view of character, it is yoga. 
By going down into the subconscient, into the inconscient, one can trace the origin of this formation and undo what has been done, change the movements and reactions of the ordinary nature by a conscious and deliberate action and thus really transform one's character. This is not a common achievement, but it has been done. So one may assert not only that it can be done, but that it has been done. It is the first step towards the integral transformation, but after that, there remains the transformation of the cells. 
But there is increasingly a sort of certitude in the cells that everything that happens is with a view to this transformation and this transfer of the directing power. And at the very moment when things are materially painful (not even physically: materially painful), the cells keep that certitude. And so they withstand, they endure the suffering without being depressed or affected in the least, with that certitude that it is to prepare for the transformation, that it is even the process of transformation and of the transfer of the directing power. 
Not only the mind and the vital, but the body also in all its cells must aspire for the divine transformation. 
The cells of the body understand what the transformations will be, and with all their strength, all the consciousness they contain, they aspire for this transformation. The very cells of the body—not the central will, thought or emotion—the cells of the body open in this way to receive the Force. 
The cells of the body thirst for the Divine Consciousness and when they are brought into contact with It their aspiration becomes very intense.
...the cells' conscious aspiration to the Supreme; it is the only thing that can actually transform the body; and it is very, very independent of the domain of sensations. 
There is nothing which can have as great an interest as this passionate interest of transformation. It is as though all the cells of the body were at thirst for that Light which wants to manifest; they cry out for it, they find an intense joy in it and are sure of the Victory. 
As soon as there is some disturbance, immediately it has an aspiration, a call, an effort to seek help, and this is very powerful. If nothing intervenes, it is very powerful. It is as though the cells themselves sprang up in an aspiration, a call. 
At the centre of each cell lies the Divine Consciousness. By aspiration and repeated self-giving, the cells must be made transparent.
But not the way it's done mentally where there is always a stiffening; it's not that: it's immediately a kind of offering in the being, which gives itself in order to learn. I am speaking of all the cells. It's very interesting. Of course, if we mentalize it, we have to say it's the sense or awareness of the divine Presence in all things, and that the mode—the mode of contact—comes from the state in which we are. 
However, it is no longer only a possibility, it is no longer even only a promise for a far-off future: it is something which is in the making. And already one can not only foresee but feel the moment when the body will be able to repeat integrally the experience of the most spiritual part of the being, as the inner spirit has already done, and will itself be able to stand in its bodily consciousness before the supreme Reality, turn to it integrally and say in all sincerity, in a total self-giving of all its cells: "To be Thyself—exclusively, perfectly—Thyself, infinitely, eternally... very simply." 
That's what is remarkable in the physical, it's that when the physical has learned something, it never forgets. Once the cells have learned that, learned this self-giving, this offering to the Divine, and this NEED to offer themselves, it's learned, and it DOESN'T BUDGE ANYMORE. It's constant, twenty-four hours a day, ceaselessly, day after day, changelessly; even when something goes wrong (you have a pain or something), the first movement is this: it's to offer it, to give it—spontaneously. The higher consciousness doesn't intervene, it's spontaneous: it's the consciousness contained in the cells. 
...a boxed-in peace, but a peace all the same, a real peace, a concrete, concrete stillness. So the thing to be done (because that peace is perceptible I've had the experience of it so many times) is to remain very objective within that peace; then you can benefit from the peace without accepting its limits. You should, for instance, be able to keep that peace in the cells (the brain cells if you feel tired) without allowing yourself to be enclosed like that. There is no need to struggle, just remain turned upward.... It's very hard to explain. But maybe you will experience it, then you'll understand what I mean. 
A quietness in the cells of the body, even a sense of immobility (so that the body seems to be moved rather than to move) is a different thing and easily distinguishable from the inertia. The down flow of peace usually brings much of the static Brahman into the consciousness down to the physical 
Equality and self-control are most necessary to Yoga, but also most difficult, one has to strive slowly after them; they are not, at least in their completeness, easily attainable. The whole being has to be pervaded by calm and peace; the nerves and cells of the body have to be full of calm and peace. Until then what one has to strive to attain is an inner calm in the inner being which remains even when the outer is disturbed by invasions of grief, unease or anger. 
Wideness and calmness are the foundation of the Yogic consciousness and the best condition for inner growth and experience. If a wide calm can be established in the physical consciousness, occupying and filling the very body and all its cells, that can become the basis for its transformation; in fact, without this wideness and calmness the transformation is hardly possible.
It is only a real descent of the higher consciousness from above that can give a peaceful and beautiful merging of the atoms (?) into the wideness of the Divine—that is to say one feels the very cells sharing in that peace and wideness. This is possible even if the material body is ill. In most cases it is the subtle body that feels like that, but as the subtle penetrates everywhere the gross physical, the physical body also feels like that. But then it does not feel disturbed by the pains or motions of the illness—they do not affect its peace or Ananda. 
And when this comes it fills all the cells of the body. It is not even a thing which is thought out—one does no reason, does not analyse, it is not that: it is a state in which one lives. And when the body shares in it, it is so fresh—so fresh, so spontaneous, so... it no longer turns back upon itself, there is no longer any sense of self-observation, of self-analysis or of analysing things. All that is like a canticle of joyous vibrations, but very, very quiet, without violence, without passion, nothing of all that. It is very subtle and very intense at the same time, and when it comes, it seems that the whole universe is a marvellous harmony. Even what is to the ordinary human consciousness ugly, unpleasant, appears marvellous. 
The cells which are able to vibrate to the contact of divine joy, to receive and preserve it, are regenerated cells on the way to becoming immortal. But the vibration of divine joy and those of pleasure cannot lodge together in the same vital and physical system. So one must have totally renounced experiencing all pleasure in order to be in a state to receive the Ananda. 
You must sleep well…As soon as you feel tired, let yourself drift into sleep, don't resist. That's important…. It's in a sort of stillness of the cells' consciousness that they assimilate the new force. So when it comes, don't resist. Generally, it doesn't last very long: fifteen minutes, twenty minutes. A period of assimilation. You know, the atmosphere is charged, charged, increasingly charged. So if suddenly you feel something pulling, don't resist, let yourself go. 
The inner transformation cannot be brought about by physical means either of a positive or a negative nature. On the contrary, the physical change itself can only be brought about by a descent of the greater supramental consciousness into the cells of the body. Till then at least the body and its supporting energies have to be maintained in part by the ordinary means, food, sleep, etc. Food has to be taken in the right spirit, with the right consciousness; sleep has to be gradually transformed into the Yogic repose. A premature and excessive physical austerity (tapasyā) may endanger the process of the sadhana by establishing a disturbance and abnormality of the forces in the different parts of the system. A great energy may pour into the mental and vital parts, but the nerves and the body may be overstrained and lose the strength to support the play of these higher energies. This is the reason why an extreme physical austerity is not included here as a substantive part of the sadhana. 
It's no use if the thought does it, if the psychic consciousness, EVEN THE PHYSICAL CONSCIOUSNESS, does it: it must be the cells that do it. So the one who does it in the thought says, "Here, I give myself to the Divine, I am ready for anything, I am in a state of perfect equality, and still I am ill! So what am I to believe?" …there should instantaneously be, wherever a disorder has occurred for some reason or other, this: "Lord—Lord, this is You; Lord, we are You; Lord, You are here"—everything flies away. A sensation, an attitude—instantaneously, hup! it's over. 
That's too much—"agitation" is too much, it's rather a lack of rest. Not agitation really, but something that lacks the rest of certainty. I constantly catch my cells being like that. Naturally I react, but for them it's a very normal state: always straining after the next moment, never the quietude of the present moment…from moment to moment. As soon as the Consciousness comes (gesture of descent) and concentrates, as soon as I bring the Consciousness into the present moment, everything becomes quiet, immobile, eternal. But if I am not CONSTANTLY attentive, the other condition [of restlessness] comes almost as a subconsciousness: it's always there. And VERY tiring—it must be one of the most important sources of fatigue in mankind. Especially here (Mother touches her forehead and temples), it's very tiring. Only when you can live in the eternity of the present minute does it all stop—everything becomes white, immobile, calm, everything is fine. 
One—the most important, naturally—is the way we could call "spiritual," which is that of the contact with the Consciousness—Love-Consciousness-Power, that is; these three aspects: supreme Love-Consciousness-Power. And the contact, the identification: to make all the material cells capable of receiving Him and expressing Him—of BEING That. 
You must always try to keep the quietude, not allow depressing or disturbing thoughts or feelings to enter you or take hold of your mind or your speech…And if the mind keeps its quietude and receptivity to higher forces only, it can then easily pass on that quietude and receptivity to the body consciousness and even to the material cells of the body. 
You can be at once in the state of aspiration, of willing, which calls down something—exactly the will to open oneself and receive, and the aspiration which calls down the force you want to receive—and at the same time be in that state of complete inner stillness which allows full penetration, for it is in this immobility that one can be penetrated, that one becomes permeable by the Force. Well, the two can be simultaneous without the one disturbing the other, or can alternate so closely that they can hardly be distinguished. But one can be like that, like a great flame rising in aspiration, and at the same time as though this flame formed a vase, a large vase, opening and receiving all that comes down. And the two can go together. And when one succeeds in having the two together, one can have them constantly, whatever one may be doing. Only there may be a slight, very slight displacement of consciousness, almost imperceptible, which becomes aware of the flame first and then of the vase of receptivity—of what seeks to be filled and the flame that rises to call down what must fill the vase—a very slight pendular movement and so close that it gives the impression that one has the two at the same time. This is one of the things one discovers gradually as the body becomes ready for transformations. It is quite a remarkable instrument in the see that it can experience two contraries at the same time. There is a certain state of body-consciousness which brings things together, totalises things that in other states of consciousness alternate or even in certain others oppose each other… Then you begin to grasp the totality of movements in the cells. It is something much more concrete naturally, but much more perfect in the body than in any other part of the being. This means that if things continue in this way, it will be proved that the physical, material instrument is the most perfect of all. That is why perhaps it is the most difficult to transform, to perfect. But of all, it is the one most capable of perfection. 
Japa and Mantra
On the material level, japa is very good for that. When your head is tired and you are a little weary of forever contradicting that pessimism, you just have to repeat your japa, and automatically you make contact. To make contact. That's something the cells value a lot. A lot. It's a very good way, because it's a way that isn't mental, it's a mechanical way, it's a question of vibration. 
...when I repeat the mantra, it's repeated by that famous physical mind, which is so stupid (the mantra is the only thing that can keep a rein on it), and now it has become so identified that the mantra is its whole life, it is like a pulsation of its being; but then when I come to the invocation (there is a series of invocations: each one has its own effect on the body), when I come to "Manifest Your Love," I see a sort of twinkling of a golden light, which represents an intense joy in all the cells. 
For the moment, of all the formulas or mantras, the one that acts most directly on this body, that seizes all the cells and immediately does this (vibrating motion) is the Sanskrit mantra: OM NAMO BHAGAVATEH. 
So the first sound of my mantra is the call to that, the evocation. With the second sound, the body's cells make their' surrender,' they give themselves. And with the third sound comes the identification of this [the body] with That, which produces the divine life. These are my three sounds. 
It's a sort of spinelessness (gesture of groveling) which accepts a general, impersonal law: you paddle about in illness. And in response to that, there is inside, every minute, the sense of the true attitude, which in the cells is expressed with great simplicity: "There is the Lord, who is the all-powerful Master." Something like that. "It depends entirely on Him. If a surrender is to be made, it's to Him." I make sentences, but for the cells it's not sentences. It's a tiny little movement that expresses itself by repeating the mantra; then the mantra is full—full of force—and there is instantly the surrender: "May Your Will be done," and a tranquillity—a luminous tranquillity. And one sees that there was absolutely no imperative need to be ill or for the disequilibrium to occur. 
The words are the same, however, the original sound is the same, but it's all constantly evolving towards a more comprehensive realization and a more and more complete STATE. So when I want to obtain a certain result, I reproduce a certain type of this state. For example, if something in the body is not functioning right (it can't really be called an illness, but when something's out of order), or if I wish to do some specific work on a specific person for a specific reason, then I go back to a certain state of repetition of my mantra, which acts directly on the body's cells. And then the same phenomenon is reproduced—exactly the same extraordinary vibration which I recognized when the supramental world descended. It comes in and vibrates like a pulsation in the cells. 
For Dealing with Illness
...to call the light, a light of equilibrium, a light of peace, quietude and balance, and to push it into all the cells of the body, enjoining them not to be afraid, because that again is another condition. 
The healing by faith in the cells is an actual fact and a law of Nature and has been demonstrated often enough even apart from Yoga. The way to get faith and everything else is to insist on having them and refuse to flag or despair or give up until one has them…The difficulty of the endeavour is a known thing, but the difficult is not the impossible—it is the difficult that has always been accomplished and the conquest of difficulties makes up all that is valuable in the earth's history. In the spiritual endeavour also it shall be so.
And the last stage, when the cells have faith in the divine Presence and in the sovereign divine Will, when they have this trust that all is for the good, then ecstasy comes—the cells open, like this, become luminous and ecstatic. [Based on Aphorism 93 - 93-Pain is the touch of our Mother teaching us how to hear and grow in rapture. She has tree stages of her schooling, endurance first, next equality of soul, last ecstasy.] 
Wake up in yourself a will to conquer. Not a mere will in the mind but a will in the very cells of your body. Without that you can't do anything; you may take a hundred medicines but they won't cure you unless you have a will to overcome the physical illness. 
We could say that the cure for all physical disorders lies in the cells becoming convinced—conscious and convinced—that they are an expression of the Divine, or even that they are divine in their essence.
The peace and spontaneous knowledge are in the psychic being and from there they spread to mind and vital and physical. It is in the outer physical consciousness that the difficulty still tries to persist and brings the restlessness sometimes into the physical mind, sometimes into the nerves, sometimes in the shape of bodily trouble into the body. But all these things can and must go. Even the illnesses can go entirely with the growth of peace and power in the nerves and physical cells—stomach pains, weakness of the eyes and everything else.
Impediments to the Transformation
The risings of the subconscious, its effects upon the mind and body, are mostly automatic, uncalled for and involuntary; for we have no knowledge and therefore no control of the subconscient. It is only by an experience abnormal to us, most commonly in illness or some disturbance of balance, that we can become directly aware of something in the dumb world, dumb but very active, of our bodily being and vitality or grow conscious of the secret movements of the mechanical subhuman physical and vital mind which underlies our surface,—a consciousness which is ours but seems not ours because it is not part of our known mentality. This and much more lives concealed in the subconscience. 
This body-mind is a very tangible truth; owing to its obscurity and mechanical clinging to past movements and facile oblivion and rejection of the new, we find in it one of the chief obstacles to permeation by the supermind force and the transformation of the functioning of the body. On the other hand, once effectively converted, it will be one of the most precious instruments for the stabilisation of the supramental light and force in material Nature. 
The physical mind] is closely connected with the brain functioning. All these things—irritation, grief, fear etc. etc.—can become entirely discharged of thought content and felt simply as a physical sensation in the cells, not accepted by the thought (even in the physical mind), not shared in by the emotional being—a wave brought from outside into the material body consciousness. 
These material cells had to gain the capacity to receive and manifest the consciousness; and what permits a radical transformation is that instead of an ascent which is so to speak eternal and indefinite, there is the appearance of a new type—a descent from above. The previous descent was a mental one, while this is what Sri Aurobindo calls a "supramental descent"; the impression is, a descent of the supreme Consciousness infusing itself into something capable of receiving and manifesting it. Then, out of that, once it has been thoroughly kneaded (there's no knowing how much time it will take), a new form will be born, which will be the form Sri Aurobindo called supramental. 
The supramental body which has to be brought into being here has four main attributes: lightness, adaptability, plasticity and luminosity. When the physical body is thoroughly divinised, it will feel as if it were always walking on air, there will be no heaviness or tamas or unconsciousness in it. There will also be no end to its power of adaptability: in whatever conditions it is placed it will immediately be equal to the demands made upon it because its full consciousness will drive out all that inertia and incapacity which usually make Matter a drag on the Spirit. Supramental plasticity will enable it to stand the attack of every hostile force which strives to pierce it: it will present no dull resistance to the attack but will be, on the contrary, so pliant as to nullify the force by giving way to it to pass off. Thus it will suffer no harmful consequences and the most deadly attacks will leave it unscathed. Lastly, it will be turned into the stuff of light, each cell will radiate the supramental glory. Not only those who are developed enough to have their subtle sight open but the ordinary man too will be able to perceive this luminosity. It will be an evident fact to each and all, a permanent proof of the transformation which will convince even the most sceptical. 
An impersonal Presence has dominated from above or penetrated and occupied his nature; a Light descending has suffused his mind, life-power, the very cells of his body, illumined them with knowledge, revealed him to himself down to his most disguised and unsuspected movements, exposing, purifying, destroying or brilliantly changing all that belonged to the Ignorance. …A Force has poured into him in currents or like a sea, worked in his being and all its members, dissolved, new-made, reshaped, transfigured everywhere. A Bliss has invaded him and shown that it can make suffering and sorrow impossible and turn pain itself into divine pleasure. A Love without limits has joined him to all creatures or revealed to him a world of inseparable intimacy and unspeakable sweetness and beauty and begun to impose its law of perfection and its ecstasy even amidst the disharmony of terrestrial life. …All relations known to human personality are there in the soul's contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature. 
More from Mother’s Experiences on Working on Her Body
It was as when I used to give people a certain number of flowers: at times it meant,... It could be the transformations of the will, it could be the transformations of action, it could be the material transformations of the cells, it could be a transformation of yourself... the transformations of stars in the universe... of many things... It depended on people. 
After perfect stillness, there is the movement of inner aspiration (I am always referring to the aspiration of the cells—I am using words to describe something wordless, but there is no other way to express oneself), the surrender, that is to say, the SPONTANEOUS AND TOTAL acceptance of the supreme Will (which is unknown to us). Does the total Will want things to go this way or that way, that is, towards the disintegration of certain elements or towards...? And then again, there are endless nuances: there is the passage from one height to another (I am speaking of cellular realizations, of course, don't forget that), I mean that you have a certain inner equilibrium, an equilibrium of movement, of life, and it's understood that in order to go from one movement to a higher movement, there is almost always a descent, then a new ascent—there is a transition. So does the shock received impel you to go down in order to climb up again, or does it impel you do go down in order to abandon old movements? Because there are cellular ways of being that have to disappear in order to give way to others; there are others that climb down in order to climb up again with a higher harmony and organization. This is the second point. And you should wait and see WITHOUT POSTULATING IN ADVANCE what has to be. There is especially, of course, the desire: the desire to be comfortable, the desire to be in peace and all that—that must cease absolutely and disappear. You must be absolutely without any reaction, like this (gesture of immobile offering Upward, palms open). And then, when you are like that ("you," meaning the cells), after a while the perception comes of the category the movement belongs to, and you just have to follow the perception, whether it is that something must disappear and be replaced by something else (which one doesn't know yet), or whether it is that something must be transformed. 
Below this center is the body. And this body has indeed the concrete sensation of the Divine in each of its cells; but it needs to become universalized. That's the work to be done, center by center. I understand now what Sri Aurobindo meant when he repeatedly insisted, 'Widen yourself.' All this must be universalized; it is the condition, the basis, for the Supramental to descend into the body. 
This transformation by the help of the mind―by self-analysis―is a first step; afterwards, it is necessary to transform the vital impulses: that is much more difficult, and especially to transform the physical. Every cell in our bodies must become conscious. This is the work I am doing here; it will enable the conquest of death. That is another story; that will be the humanity of the future, perhaps after hundreds of years, perhaps sooner. It will depend on men, on nations. 
There is an increasingly concrete perception that everything—that there is nothing that doesn't hold its own joy of being, because that's THE way of being: without joy of being, there is no being. But it's not what we mentally understand by "joy of being." It's... something which is hard to express. And this perception of suffering and joy (almost of evil and good), all of that is necessities of the work to enable it to be done in a certain field of unconsciousness. Because true consciousness is something entirely, totally different. That's what the consciousness of the cells is now learning, and learning through a concrete experience; and all those appreciations of what is good and what is evil, of what is suffering and what is joy, all that seems misty. But the "thing"—the Truth—the concrete thing still hasn't been caught. It's on the way, one feels it's on the way, but it's not there yet. If one had it... one would be the all-powerful master. And possibly one cannot have it until the world in its totality, or to a sufficient extent, is ready for the transformation. 
The ordinary idea that this phenomenon must necessarily occur first in the body where the Consciousness is expressed more constantly, seems absolutely useless and subordinate; on the contrary, it occurs everywhere at the same time, wherever it can do so most easily and completely, and it is not necessarily this agglomerate of cells (Mother points to her own body) that is most prepared for this operation. Therefore it may remain as it is in its appearance for a very long time, even if its understanding and receptivity are exceptional. I mean that the awareness, the conscious perception of this body is infinitely superior to the awareness of all the others with which it is in contact, except at those moments—the moments—when other bodies, as if by Grace, have this perception; whereas for this body, it is a natural and constant state. It is the effective result of the fact that this Truth-Consciousness is more constantly concentrated on this group of cells than on any other—more directly. But the substitution of one vibration for the other—in circumstances, in action, in objects—occurs at the point where it can have the most striking and effectual results. [Based on Aphorism 101-102 101—In God's sight there is no near or distant, no present, past or future. These things are only a convenient perspective for His world-picture. 102—To the senses it is always true that the sun moves round the earth; this is false to the reason. To the reason it is always true that the earth moves round the sun; this is false to the supreme vision. Neither earth moves nor sun; there is only a change in the relation of sun-consciousness and earth-consciousness.] 
It is a cellular will, and a cellular endurance too—which is quite intriguing. It's not a central will and central endurance (that's something else altogether)—it's cellular. That's why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Work—because of its capacity for obstinate endurance and will. But that's no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, "Now, now! Just let go! Relax, have some fun, where's the harm in it?" I have to tell it to be quiet, very quiet. And it's very surprised to hear that: "Ah! Can I live that way? I don't have to hurry? I can live that way?" 
...it's a question of proportion between the amount, the sum of the vibrations that belong to the Supreme, and the sum of the vibrations that still belong to darkness. Depending on the proportion, the poisoning appears as something concrete, real, or else as something that can be eliminated, in other words, that doesn't resist the influence of the Vibration of Truth. ..and the unfavorable elements, or between the favorable and the unfavorable vibrations? And I saw very clearly: the proportion varies according to the amount of cells in the body that are under the direct Influence, that respond to the supreme Vibration alone, and the amount of other cells that still belong to the ordinary way of vibrating. It was very clear, because I could see all the possibilities, from the ordinary mass [of cells], which is completely upset by that intrusion and where you have to fight with all the ordinary methods to get rid of the undesirable element, to the totality of the cellular response to the supreme Force, which renders the intrusion perfectly innocuous.... But this is still a dream for tomorrow—we're on the way. But the proportion has become rather favorable. 
Read Summary of Perseverance
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