Cells Compilation

Read Summary of Cells

What are the 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 [6]. But the cells are………. a form of LIFE in Matter; they are a form of life, they're not purely material, inert Matter....[118]

Cellular Organization and Community

Each cellular nucleus holds in its chromosomes the plan of the entire organism.... The chromosomal apparatus of any one cell represents both the 'totality' of the individual and the 'local' organ it belongs to. This organization could best be compared to that of an ideal human community in which each member would be conscious of the whole community and at the same time of his own intelligent personal function within the community [95].

Cell and Universe

The cells have an internal constitution or structure that corresponds to the structure of the universe. So the connection is made... (one is stopped short by the stupidity of words: it's not "external," but it's external for the individual), it's made between identical external and internal states, that is to say, the cell, in its internal constitution, receives the vibration of the corresponding state in the total constitution [96].

Cellular Constitution

It had internal constitutions of varying radiances ("Mother draws points or various concentrations within the cell"), and the centre was wholly luminous. And there was a big hand, almost a paw, you know, a big hand holding this cell very carefully: he took great care to touch it as lightly as possible ("Mother draws two big fingers holding the cell"). It was luminous, held up with two fingers, like this.... I don't know what the scientific shape of cells is, but it was like this. And he showed me the various radiances. The periphery was the most opaque; the deeper inside, the more luminous it became; and the center was wholly luminous, it was bright, that is, radiating. Then there were different colors—not very intense, but different colors. The hand was magnified perhaps twice, because it was this big (about ten inches), while the object was this big (about three inches), and it was a cell [97].

But as soon as you descend into that realm, the realm of the cells and even of the cells' constitution, how much less heavy it seems! That sort of heaviness of Matter disappears: it becomes fluid and vibrant again. Which would tend to show that the heaviness, the thickness, the inertia, the immobility, is something that has been ADDED ON, it's not an essential quality of Matter—it's false Matter, Matter as we think or feel it, but not Matter itself as it is [104].

...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 [55].

It is something I have felt very, very clearly and which one cannot feel so long as the physical ego is there, because the physical ego has the sense of its own importance and that disappears entirely with the physical ego. And when it disappears one has the precise perception that the intervention or the manifestation of the true vibration does not depend on egos or individualities—human or national individualities or even those of Nature: animals, plants, etc. It depends on a certain play of the cells and Matter in which some agglomerates are particularly favourable to the transformation—not "transformation", but substitution, to be precise: the substitution of the vibration of Truth for the vibration of Falsehood [48]. 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 [52].

The true breathing is not merely the inspiration and expiration from the lungs which is merely the mechanism of it, but a drawing in of the universal energy of Prana into every cell of the body [72].

experience [a painful attack]; it recurred in another form (it never recurs in the same form), in another form, and then the cells noticed that that sort of intensity, of ardor of will taking hold of them, that something concrete in the self-giving, in the surrender, does not exist when everything is fine (what people are in the habit of calling "everything is fine," which means that you don't feel your body, there is no difficulty and things are just getting along) [90].

The body is very conscious of its infirmity—and of the Grace. For instance, there are painful, difficult moments, but it's per-fect-ly aware that it's because of its incapacity to open, to give itself, to change. And a profound joy, VERY CALM, but very vast—vast, you know, the cells feel a broadening. That goes on increasing little by little. It's only when there's a physical pain or something a little acute that the body is obliged to hang on, otherwise... And even that comes from this idiotic spirit of self-preservation (Mother laughs) in the depths of any cellular consciousness—it knows that. It knows it. It's an old habit. But all that, little by little (little by little, but in reality very fast—very fast), is changing [98].

The response of the cells was interesting enough, in the sense that they seemed to attach importance ONLY TO THE CAPACITY TO REMAIN IN CONSCIOUS CONTACT WITH THE HIGHER FORCE. It was like an aspiration (not formulated in words, naturally), and like a... what in English they call yearning, a longing for that Contact with the divine Force, the Force of Harmony, the Force of Truth and... the Force of Love, and [the cells' response was] that because of that, they valued the present combination [103].

Cellular Consciousness

Difficulties in Cells

There is a consciousness in the cells: it is what we call the "body consciousness" and it is wholly bound up with the body. This consciousness has much difficulty in changing, because it is under the influence of the collective suggestion which is absolutely opposed to the transformation. So one has to struggle with this collective suggestion, not only with the collective suggestion of the present, but with the collective suggestion which belongs to the earth-consciousness as a whole, the terrestrial human consciousness which goes back to the earliest formation of man. That has to be overcome before the cells can be spontaneously aware of the Truth, of the Eternity of matter [36].

Ignorance in Cells

when it comes to incorporating matter into the work, matter as it is in this world where the very starting point is false (we start off in unconsciousness and ignorance), well, it's very difficult. Because, to recover the consciousness it has lost, Matter has had to individualize itself, and for that—for the form to last and retain this possibility of individuality—it has been created with a certain indispensable measure of rigidity. And that rigidity is the main obstacle to the expansion, to the plasticity and suppleness necessary for receiving the Supermind. I constantly find myself facing this problem, which is utterly concrete, absolutely material when you're dealing with cells that have to remain cells and not vaporize into some nonphysical reality, and at the same time have to have a suppleness, a lack of rigidity, enabling them to widen indefinitely [124].

Inertia in Cells

[divine Love]; then I clearly saw that it went away because "it" couldn't stay, and I immediately wanted to know why it couldn't stay. To just say, "Things aren't ready... things aren't ready," is quite meaningless. Then the cells themselves observed a sort of... it's something between torpor, drowsiness, numbness and indifference; and that state is mistaken for peace, quietude and acceptance, but it really is... it really is a form of tamas.

Obstinacy in Cells

there is a will to give it the full possibility of changing; well, for that, it has to be given free play, without bringing in a crushing Power—this I understand very well. But it has the obstinacy of stupidity. How many times at the moment of a suffering, for instance, when a suffering is there, acute, and you feel it's going to become intolerable, there is in the cells a little inner movement of Call: the cells send out their S.O.S. Everything stops, the suffering disappears. And often (now it's becoming more and more like that), the suffering is replaced by a feeling of blissful well-being. But the first reaction of that stupid material consciousness, its first reaction: "Ha! Let's see how long it's going to last." So, naturally, with that movement, it demolishes everything. Everything has to be started again [102].

Habit in Cell

It's a state... (how can I explain this?) whose characteristics exceed the power that concentrates the cells into an individual body. The effect is automatic (not willed): as soon as something takes the form of a physical pain, it disappears INSTANTLY. But then, and this is most interesting, the second the body reverts to a certain state—its ordinary state, which isn't the ordinary human state, of course, but its ordinary, habitual state—it recaptures the MEMORY of its pain, and along with the memory comes the possibility of reverting to it if a certain number of conditions are not automatically fulfilled……………….. It is probably the passage from the true thing to the thing no longer true—not what is meant by Falsehood here on earth (that's something else altogether), but a first alteration compared to the pure Vibration. It gives the impression of a wrong habit, what remains is merely a question of a wrong habit. It's not the principle of distortion that works here, but the wrong habit due to the effect of ANOTHER principle [107].

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 [158]

Doubt in Cells

Through repeated, everyday experience, I am increasingly convinced that all disorders in the body and all diseases are the result of DOUBT in the cells or a certain group of cells. They doubt the Divine's concrete reality, they doubt the Divine Presence in them, they doubt their being divine in their very essence, and this doubt is the cause of all disorders [134].

Physical Mind (Mechanical mind)

It is the material mind—not even the material mind: the mind OF MATTER.1 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 [85].

It is the most unconscious part of the physical mind, and that's what connects the physical mind with this material substance……… it is the mind of the cells, a cellular mind [86].

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. They respond. As soon as Life manifests, there is already the beginning, like a promise of mind, of mental movement. 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 [87]. 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 [90].

It's just a little less mechanical than the cellular mind. But it Is material; it isn't the higher mind, certainly: it's a mind confined to the body ("same gesture to the temples"). But the mind I was speaking of, the body-mind, is EVERYWHERE, in every cell: every cell has it within it; whereas that power is specifically situated at the brain level. It's a very cerebral action, enveloping the forehead and the lower part of the face, not even down to the throat [91].

If you mean, "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 [8].

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 [77].

You cannot drive out rajas and tamas, you can only convert them and give the predominance to sattwa. Tamas and rajas disappear only when the higher consciousness not only comes down but controls everything down to the cells of the body. They then change into the divine rest and peace and the divine energy or Tapas; finally sattwa also changes into the divine Light. As for remaining quiet when tamas is there, there can also be a tamasic quiet [76].

...here's a moment when the divine forces come and penetrate all the cells. To begin with, it is the physical consciousness, the body consciousness which opens first to the influence of the Divine and understands and wants nothing else but this, the divine Presence, the divine influence. There are also the body's feelings, and the very cells of the body, which can open to receive the force. For instance, when at a certain moment one feels a kind of very intense vibrations spreading through the whole body and at that time one feels filled with a strength, an unusual force, a consciousness also, and all things become clear and perceptible, then that's an opening of the body; it is when the body knows, you see, and has succeeded in opening to the influence [19]. 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 [35].

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 [81].

...here 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. But if one has reached up there, in the vital and the mind, a development sufficient for harmonising opposites (that of course, is quite indispensable), when one has succeeded in doing this, there are moments when it alternates, you see, one thing comes after the other, while what is remarkable in the consciousness of the body is that it can feel ("feel", can we say "feel"?—"experience"—the word "aware" expresses it best) all things simultaneously, as though you were hot and cold at once, as though you were active and passive at once, and everything becomes like that. 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 [61].

These subconscient emergences are by no means, however obscure or trivial they may seem, always without any use for Yoga. They can indicate things with which the subconscient is burdened and from which it has to be freed, binding memories of the vital and of the cells which have to be dismissed, forms, embedded notions, tendencies, habitual movements which it is no longer good to harbour, seeds of the past which have to be pulled out so that their undesirable fruit may no longer recur [83].

Effect of Physical Education on Cells

Physical culture is the process of infusing consciousness into the cells of the body…..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. 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 [47].

I am talking about what can be done in the best possible conditions), from the standpoint of the harmony of forms, of strength and a certain sense of beauty, of the development of certain capacities of endurance and skill, of precision in the execution combined with strength, it's quite remarkable if you think of how recent physical training is……………..the cells, the cellular aggregates acquire a plasticity, a receptivity, a force that make the substance more supple for the permeation of the supramental forces [110].

Effect of JAPA on Cells

It is this mind of the cells which seizes upon a mantra or a japa and eventually repeats it automatically, and with what persistence! [92]

…THE CELLS repeating the mantra. Automatically, in the difficulty (there was a difficulty), they were repeating the mantra. Like a choir, an immense choir in a church, it was very odd. As if there were lots of little voices, innumerable little voices repeating and repeating the same sound [93].

Japa: the continuous repetition of a mantra. Mother's mantra is a song of the cells, the sole material or physical process used by her for awakening the cells and stabilizing the Supramental Force in her body [133].

It is there, all around me; it takes hold of all the cells and at once they spring forth in an ascension. And Narada's mantra, too [142]:

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 [143].

It rose up in the same way, and all the cells were trembling. And with such a power! So I stopped everything, all movement, and I let the thing grow. The vibration went on expanding, ever widening, as the sound itself was expanding, expanding, and all the cells of the body were seized with an intensity of aspiration ... as if the entire body were swelling—it became overwhelming. I felt that it would all burst [144].

And it has such a transformative power! I felt that if it continued, something would happen, something like a change in the equilibrium of the body's cells [145].

Each time this music is played, it produces exactly the same effect upon the body. It is strange, as if all the cells were dilating, with a feeling that the body is growing larger ... It becomes all dilated, as if swollen with light—with force, a lot of force. And this music seems to form spirals, like luminous ribbons of incense smoke, white (not transparent, literally white) and they rise up and up. I always see the same thing; it begins in the form of a vase, then swells like an amphora and converges higher up to blossom forth like a flower [146].

Divine Qualities in Cell

Aspiration

Yes, each part of the being has its own aspiration which has the nature of the aspiring part. There is even a physical aspiration; the body can... 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 [20].

At the centre of each cell lies the Divine Consciousness. By aspiration and repeated self-giving, the cells must be made transparent [21].

there is constantly in all the cells the aspiration, the intense will for there to remain nothing but That [154].

Aspiration in the cellular consciousness for perfect sincerity of consecration [14].

It is enough to have had once one minute of aspiration and a will even if it be very fugitive, to become conscious of the Divine, to realise the Divine, for it to flash like lightning through the whole being—there are even cells of the body which respond. This is not visible all at once, but there is a response everywhere. And it is by slowly, carefully, putting together all these parts which have responded, though it be but once, that one can build up something which will be coherent and organised, and which will permit one's action to continue with will, sincerity and perseverance [66].

Certitude

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 [88].

Psychic in Cells

...this body is full of good will; it is filled with the psychic in every one of its cells. It's like a child. The other day, it cried out quite spontaneously, 'O my Sweet Lord, give me the time to realize You!' It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. 'Give me the time [159]!'

Peace/Light/Purity in Cells

Peace in the cells: the indispensable condition for the body's progress [9].

Light in the cells: the first step towards purity in the cells [10].

Purity in the cells cannot be obtained except through conquest of desires; it is the true condition for good health [11].

It is the resistance of the mentalised substance in the cells of the body and can be overcome only by an integral and total conversion[12].

Well, it is like a song of the cells—but they must not even have the insincerity of watching themselves do it—the song of the cells: "Thy Will, O Lord, Thy Will [15]."

Sincerity

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………………. 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! [155]

Passive Receptivity

...cells really have to become capable of feeling, first, that they are entirely controlled by the Divine (which is expressed by "What You want, what You want," that state), and then a sort of receptive... (what shall I say?) it's not immobile, it's.... Probably you would say a PASSIVE receptivity (Mother opens her hands in a smile). But I don't know how to explain it [137].

Faith in Cells

The last stage: when the cells have faith in the divine Presence and the divine sovereign Will and trust that all is for the good, then ecstasy comes—the cells open up, become luminous and ecstatic [94].

Goodwill in Cells

And when the cells are goodwilled... By "goodwilled," I mean that as soon as their attention is turned to the supreme Force (or supreme Presence or supreme Existence or supreme Reality—whatever, words are nothing but words), as soon as their attention is turned to That, a burst of joy: "That's it! That's it!" In the cells that are truly not only goodwilled but thirsting for the Truth: a burst of joy. And then... the old habits start up again. And the cells say (it recurs periodically, that is, very often, thousands of times a day), "But we only have to will!" or "We only have to aspire" or "We only have to think of That" (it's not "think" as we understand it), "We only have to turn our attention"—"Oh, but it's true!" Like that. "Oh, such joy!" And then, brrf! all the old habits come back again. It's fantastic... fantastic [127].

Surrender in Cells

But, as soon as I stretch out and make a total surrender of all the cells—no more activity, nothing—everything goes well. But I am well aware that this surrender has an effect on the action only to the extent that the Supreme Lord has decided upon the action, and those movements stretch over long periods of time5: all sorts of things may happen before the final Victory is won. Because, for us, the scale is very small; even if it were of terrestrial proportions, it would be a very small scale; but on a universal scale.... These forces have their place and their action, their universe, and as long as their place and their action are maintained, they will be here. So before their action can be exhausted or become useless, many things can happen....[132]

If you could put in the body—INTO the body—the complete surrender, that is, it should RELY on the Supreme's intervention alone, you understand; the BODY, the very body must say to Him, "Here (Mother opens her hands), here..." to the Supreme, with the knowledge that He is there; He is there in the atmosphere, in the cells, in everything, and... (gesture, hands open) and that's all. That's very effective [156].

Choice in Cells

First of all it's a choice (it looks like one): it's choosing the divine Presence—the divine Consciousness, the divine Presence, the divine Power (all that wordlessly), the "something" we define as the absolute Master. It's a choice of EVERY SECOND between the old laws of Nature—with some mental influence and the whole life as it has been organized—the choice between that, the government by that, and the government by the supreme Consciousness, which is equally present (the feeling of the Presence is equally strong); the other thing is more habitual, and then there's the Presence [135].

There are two simultaneous states: the state of uninterrupted, almost endless continuity, and the state of... toppling over into decomposition (for the body); the two are constantly like this ("Mother places one hand closely over the other"). And the choice—the constant choice—based, in fact, on a reliance... leaning for support on the divine Consciousness for all things and every second, or ceasing to lean on it. To the cells, that choice appears to be a free choice, with a very strong sense (but not at all formulated in words) of the support constantly given by the supreme Consciousness to help them rely on it alone [136].

What is Death?

Death is the phenomenon of decentralisation and dispersion of the cells which make up the physical body [1].

...what people call "death," that is, the decomposition of the cells and dissolution of the form, is when the most material "vital subdegree," which brings into contact with Life—with the vital force, life—goes out [109].

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 [2].

...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 [131].

It is still a semi-collective consciousness, it is not an individual consciousness of the cells [3].

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[4].

Naturally, the cell dissolves with the body. It is the consciousness of the cells that enters other combinations [5].

Normally the consciousness of the departed ought to feel no pain for what happens to the body after his or her departure. But there is in the material body itself a consciousness called the "spirit of the form" which takes some time to get completely out of the aggregated cells; its departure is the starting point of a general decomposition, and before its departure it may have a kind of feeling of what happens to the body. That is why it is always better not to be in a hurry for the funeral [58].

Death is Indispensable (Why)

It was the conditions of matter upon earth that made death indispensable. The whole sense of the evolution of matter has been a growth from a first state of unconsciousness to an increasing consciousness. And in this process of growth dissolution of forms became an inevitable necessity, as things actually took place. For a fixed form was needed in order that the organised individual consciousness might have a stable support. And yet it is the fixity of the form that made death inevitable. Matter had to assume forms; individualisation and the concrete embodiment of life-forces or consciousness-forces were impossible without it and without these there would have been lacking the first conditions of organised existence on the plane of matter. But a definite and concrete formation contracts the tendency to become at once rigid and hard and petrified. The individual form persisted as a too binding mould; it cannot follow the movements of the forces; it cannot change in harmony with the progressive change in the universal dynamism; it cannot meet continually Nature's demand or keep pace with her; it gets out of the current. 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 [54].

It is this kind of constant "brooding" or presence of Death and the possibility of death, as it is said in Savitri: we have a constant companion throughout the journey from cradle to grave; 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 [62]. Illness or Disorder There is no illness, no disorder which can resist the discovery of this secret and the putting of it into practice, not only in the higher parts of the being but in the cells of the body [16]. 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 [17].

Bad Suggestions in Cells

I am conscious, for instance, of vibrations of disorder (most often they come in the form of suggestions of disorder) in order to see whether they are accepted and have an effect. Let's take the example of a suggestion of hemorrhage, or some such suggestion (I mention hemorrhage because it will soon come into the picture). Under the higher Influence, the body consciousness rejects it. Then begins the battle (all this takes place all the way down in the cells, in the material consciousness) between what we could call the "will for hemorrhage," for example, and the reaction of the body's cells. But it's very like a real battle, a real confrontation. And all of a sudden, there's something like a general issuing a command and saying, "What's this!"... You understand, that general is conscious of the higher forces, the higher realities and the divine intervention in Matter; and after trying to use the will, this reaction, that feeling of peace and so on, suddenly he is SEIZED by a very strong determination and issues a command—in no time the effect begins to make itself felt, and little by little everything returns to order [125].

Attitude of Cells in Physical Disorder

The attitude in certain cells towards a physical disorder which, naturally, like all physical disorders, tends to recur. The attitude in the cells changes—not the disorder (!), the disorder changes only because of the cells' reaction, that's what makes it change; but it recurs with clockwork regularity—that's its job. It is the way it's received by the cells, their reaction to it, that brings about the change. And there is now a difference in the cells' reaction. The result of my observation (an impersonal, general observation) is that there are two types of change (I can't call it "progress"), two types of change in the reaction: a change that goes on improving, in the sense that the reaction grows less sharp, the cells are less affected and become not only more conscious but more IN COMMAND of the reaction (something people are not generally conscious of, but which is what brings about the cure). And, on the other hand, deterioration: under the unrelenting attack, the cells panic, become more and more affected and afraid, and it eventually results in a terrible mess and a catastrophe [115].

Physical Suffering

But physical suffering is to me like a child being beaten, because here in Matter, Falsehood turned into ignorance, which means there is no bad will—there is no bad will in Matter, everything is inertia and ignorance: total ignorance of the Truth, ignorance of the Origin, ignorance of the Possibility, even ignorance of what needs to be done so as not to suffer materially. This ignorance is everywhere in the cells, and only the experience—and the experience of what, in this rudimentary consciousness, is translated as suffering—can awaken, arouse the need to know and be cured, and the aspiration to be transformed [111].

Physical, Vital and Mental Disorders and Their Alleviation

With the mind, it's rather easy—you can put things back in order in five minutes, it's not difficult. With the vital it's already a bit more troublesome, it takes a little longer. But when you come to the material level, well.... There's a CONTAGION of wrong cellular functioning and a kind of internal disorganization—things not staying in their proper places. Each vibration absorbed from the outside instantly creates a disorder, dislocates everything, creates wrong contacts and disrupts the organization; it sometimes takes HOURS to put it all back in order. Consequently, if I really want to make use of this body's possibility without having to face the necessity of changing it because it can't follow along, then, materially, I would really need, as much as possible, to stop having to gulp down all sorts of things that drag me years backwards [123].

If we live only in the outward physical consciousness, we do not usually know that we are going to be ill until the symptoms of the malady declare themselves in the body. But if we develop the inward physical consciousness, we become aware of a subtle environmental physical atmosphere and can feel the forces of illness coming towards us through it, feel them even at a distance and, if we have learned how to do it, we can stop them by the will or otherwise. We sense too around us a vital physical or nervous envelope which radiates from the body and protects it, and we can feel the adverse forces trying to break through it and can interfere, stop them or reinforce the nervous envelope. Or we can feel the symptoms of illness, fever or cold for instance, in the subtle physical sheath before they are manifest in the gross body and destroy them there, preventing them from manifesting in the body. Take now the call for the Divine Power, Light, Ananda. 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. These are only two instances out of a thousand that are possible and can be constantly experienced by the sadhaka [70].

Hot and Cold Sensation

What you describe [a "loaded" head with sluggish thinking and mechanical thoughts] happens very usually during a cold in the head, as ordinarily one depends upon the brain cells for the transmission of the mental thought. When the mind is not so dependent on the brain cells, then their obscuration by the cold does not interfere with clear seeing and thinking and one is not thrown back in the mechanical mind [68]. Dry heat is supposed to be less bad for the general health than damp heat. There is however usually less need of food and therefore less appetite. From the point of view of Yoga if one can keep a certain quiet in the material body, "peace in the cells", the heat is easier to bear [69].

Peace in the cells first, then consolidated force [is the secret of being able to bear heat and cold]. Pain and discomfort come from a physical consciousness not forceful enough to determine its own reaction to things [78].

Fear

the greatest obstacle in the way of man's progress is fear, a fear that is many-sided, multiform, self-contradictory, illogical, unreasoning and often unreasonable. Of all fears the most subtle and the most tenacious is the fear of death. It is deeply rooted in the subconscient and it is not easy to dislodge. It is obviously made up of several interwoven elements: the spirit of conservatism and the concern for self-preservation so as to ensure the continuity of consciousness, the recoil before the unknown, the uneasiness caused by the unexpected and the unforeseeable, and perhaps, behind all that, hidden in the depths of the cells, the instinct that death is not inevitable and that, if certain conditions are fulfilled, it can be conquered; although, as a matter of fact, fear in itself is one of the greatest obstacles to that conquest. For one cannot conquer what one fears, and one who fears death has already been conquered by it [44].

When 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 establishes itself in the depths of the being, and the cells themselves will share in the eternal Truth and Delight [18, 22].

It is only by discipline, by yoga that one can overcome this fear. But it is a fact that one can catch anything through fear, even invite an accident. And, you see, from a certain point of view everything is contagious. I knew a person who got a wound through the kind of fear that he felt seeing someone else's wound. He really got it [56].

Physically, well... When you do not any longer have the other two fears, you can become aware of the physical fear. Generally, the other two are much more conscious. They hide the physical fear from you. But when you have no longer any mental or vital fear, then you become aware of it. It is a curious little vibration that gets into your cells and they begin shivering that way. But the cells are not like a heart beating very fast. It is in the very cells: they tremble with just a slight quivering. And it is very difficult to control this. Yet it can be controlled [57].

Physical Fear 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 [65].

Conquering Fear

The first and most important point is to know that life is one and immortal. The forms are countless, fleeting and brittle. This knowledge must be securely and permanently established in the mind and one must identify one's consciousness as far as possible with the eternal life that is independent of every form, but which manifests in all forms [45]. 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 [45]. It begins at birth and can end with the defeat of one of the two combatants: the force of transformation and the force of disintegration. I say at birth, for in fact the two movements are in conflict from the very moment one comes into the world, although the conflict becomes conscious and deliberate only much later. For every indisposition, every illness, every malformation, even accidents, are the result of the action of the force of disintegration, just as growth, harmonious development, resistance to attack, recovery from illness, every return to the normal functioning, every progressive improvement, are due to the action of the force of transformation [46]. ...a ceaseless effort, a constant concentration to call down the regenerating force and to increase the receptivity of the cells to this force, to fight step by step, from point to point against the devastating action of the forces of destruction and decline, to tear out of its grasp everything that is capable of responding to the ascending urge, to enlighten, purify and stabilise. Indeed, the victory can be sure and lasting only when it is total. And all that takes time, much time, and the years pass by inexorably, increasing the strength of the adverse forces [46].

Pain

Let us assume you have a pain somewhere; the instinct (the instinct of the body, of the cells) is to tense up and try to reject—which is the worst thing to do: it invariably increases the pain. So the first thing that must be taught to the body is to stay still—not to have any reactions. Above all no tensing up, and not even a movement of rejection—a perfect stillness. That's corporeal equanimity [100].

Tumor

Tumours always indicate some difficulty in the nature; certain cells decide to be independent of the discipline of the body. They do not remain in harmony with the other parts and begin to grow out of all proportion. Generally this is the result of a very strong greed in the nature. It may be greed for material things or for power or any other subtle object [25].

The cells of the body get the habit of increasing without cause. This is cancer. If you change the consciousness in the cells and get rid of their habit, cancer can be cured[26].

Cure of Illness

First of all, you must not want it and nothing in the body must want it. You must have a very strong will not to be ill. This is the first condition. The second condition is 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 [49].

...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 [138].

you see, in the body certain cells are developing as much as they can, growing increasingly conscious, and instead of disintegrating when the whole becomes inadequate to express the fullness of life, it's INWARDLY that all those cells would gather to form a new body with a matter superior to ordinary matter [139].

People say, "Oh, yes, here I am not afraid." They don't have any fear in the mind, their mind is not afraid, it is strong, it is not afraid; but the body trembles, and one doesn't know it, because it is in the cells of the body that the trembling goes on. It trembles with a terrible anxiety and this is what attracts the illness. It is there that you must put the force and the quietude of a perfect peace and an absolute trust in the Grace. And then, sometimes you are obliged to drive away with a similar force in your thought all suggestions that after all, the physical world is full of illnesses, and these are contagious, and because one was in contact with somebody who is ill, one is sure to catch it, and then, that the inner methods are not powerful enough to act on the physical, and all kinds of stupidities of which the air is full. These are collective suggestions which are passed on from one person to another by everybody. And if by chance there are two or three doctors, then it becomes terrible [50].

...when there is something like an attack, an accident, an illness trying to come in—something—an attack on the body, a body that is left to its natural spontaneity has an urge, an aspiration, a spontaneous will to call for help. But as soon as the affair goes to the head, it takes the form of things to which one is accustomed: everything is spoilt. But if the body is seen in itself, just as it is, there is something which suddenly wakes up and calls for help, and with such a faith, such an intensity, just as the tiny little baby calls its mamma, you know—or whoever is there, it says nothing if it cannot speak. But the body left to itself without this kind of constant action of the mind upon it... well, it has this: 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 [51].

If you enter into the combination of the cells and the inner organisation in order that all this may be ready to respond to the descending Force.... First, are you conscious of your physical cells and their different characteristics, their activity, the degree of their receptivity, of what is in a healthy condition and what is not? Can you say with certainty when you are tired, why you are tired? When there's something wrong somewhere, can you say, "It is because of this that I am suffering"?... Why do people rush to the doctor? Because they are under the illusion that the doctor knows better than they how to look inside their body and find out what's going on there—which is not very reasonable, but still that's the habit! But for oneself, who can look inside himself quite positively and precisely and know exactly what is out of order, why it is disturbed, how it has been disturbed? And all this is simply a work of observation; afterwards one must do what is necessary to put it back into order again, and that is still more difficult. Catch hold of a peace deep within and push it into the cells of the body. With the peace will come back the health [23].

There are a thousand reasons for this unbalance but only one remedy, to instil into the being this instinct, this sense of true beauty, a supreme beauty which will gradually act on the cells and make the body capable of expressing beauty. This is still a thing which is not known: the body is infinitely more plastic than you believe. You must have surely noticed (perhaps very vaguely) that those who live in an inner peace, in an inner beauty, a light, and perfect goodwill, have an expression which is not quite the same as of people who live in bad thoughts, in the lower part of their nature [64].

=Peace

When we can bring peace in our cells, we are cured [24].

Peace can be brought down into the physical to its very cells. It is the active transformation of the physical that cannot be completely done without the supramental descent [75].

The feeling of stoniness is very usually a first impression in the body of the stillness in the cells which comes with the downflow of the Peace [76].

Gradually, if you make use of this understanding, you must, with a methodical work of infusing consciousness into the cells of the body, infuse at the same time the truth of the divine Presence. This work takes time, but, if done methodically and constantly, it produces an effect [27].

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 [74].

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 [73].

Widening

But if by widening this movement you can add a sort of mental formation with a little life in it―not just cold, but with a little life in it―that the only reality is the divine Reality, and all the cells of this body are a more or less deformed expression of this divine Reality―there is only one Reality, the Divine, and our body is a more or less deformed expression of this sole Reality―if by my aspiration, my concentration, I can bring into the cells of the body the consciousness of this sole Reality, all disorder must necessarily cease [28].

Will 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 [33].

No, not that! If you don't take any notice, the cells will go on with their dance and will on the contrary think you approve of their way of being. You must pull the Will, you must get hold of the Will—the Will, I am putting it into you, mon petit! I am not asking you to use something illusory: I am putting it into you, a for-mi-da-ble Will. And peaceful, you know, something which doesn't use violence, which is like this (gesture of massive, imperturbable descent) [120].

Surrender

Every thought of my mind, every emotion of my heart, every movement of my being, every feeling and every sensation, each cell of my body, each drop of my blood, all, all is yours, yours absolutely, yours without reserve. You can decide my life or my death, my happiness or my sorrow, my pleasure or my pain; whatever you do with me, whatever comes to me from you will lead me to the Divine Rapture [41].

Faith

...it must be an integral faith and it must be absolute. And it must be of the right kind, not merely a force of mental thought or will, but something more and deeper. The will put forth by the mind sets up opposite reactions and creates a resistance. You must have heard something of the method of Coué in healing diseases. He knew some secret of this power and utilised it with considerable effect; but he called it imagination and his method gave the faith he called up too mental a form. Mental faith is not sufficient; it must be completed and enforced by a vital and even a physical faith, a faith of the body. If you can create in yourself an integral force of this kind in all your being, then nothing can resist it; but you must reach down to the most subconscious, you must fix the faith in the very cells of the body. There is, for instance, now abroad the beginning of a knowledge among the scientists that death is not a necessity. But the whole of humanity believes firmly in death; it is, one might say, a general human suggestion based on a long unchanging experience. If this belief could be cast out first from the conscious mind, then from the vital nature and the subconscious physical layers, death would no longer be inevitable [53].

Thine are all my thoughts, all my emotions, all the sentiments of my heart, all my sensations, all the movements of my life, each cell of my body, each drop of my blood. I am absolutely and altogether Thine, Thine without reserve. What Thou wilt of me, that I shall be. Whether Thou choosest for me life or death, happiness or sorrow, pleasure or suffering, all that comes to me from Thee will be welcome. Each one of Thy gifts will be always for me a gift divine bringing with it the supreme Felicity [42].

Never consent to the attack or allow the faith and the will to go down before them. Affirm always the higher Truth against them and call down the Power and Light into the cells, into the whole body and plunge them into the subphysical below the body so that the very roots of the subconscient may get illuminated and change. It is only by doing this that realisation in the body will become possible [82].

Flower Healing it's in the nerves that the experience is the most painful (naturally, since they are the most sensitive cells, those with the sharpest sensation). But they have a very great receptivity, and very spontaneous, a spontaneously strong receptivity—and effortless—to the harmonious physical vibration (which is very rare, but still it exists in some individuals), and that physical vibration... what we could call a physical FORCE, a harmonious physical vibration (spontaneously harmonious, of course, without the need for mental intervention—like the vibrations of a flower, for instance; there are physical vibrations that are like that, that carry in themselves a harmonious force), and the nerves are extremely sensitive and receptive to that vibration, which immediately puts them right again [89].

Food

It is not by abstaining from food that you can make a spiritual progress. It is by being free, not only from all attachment and all desire and preoccupation with food, but even from all need for it; by being in the state in which all these things are so foreign to your consciousness that they have no place there. Only then, as a spontaneous, natural result, can one usefully stop eating. It could be said that the essential condition is to forget to eat—forget, because all the energies of the being and all its concentration are turned towards a more total, more true inner realisation, towards this constant, imperative preoccupation with the union of the whole being, including the bodily cells, with the vibration of the divine forces, with the supramental force which is manifesting, so that this may be the true life: not only the purpose of life, but the essence of life, not only an imperative need of life, but all its joy and all its "raison d'être" [37].

O my sweet Lord, supreme Truth, I aspire that the food I take may infuse into all the cells of my body Thy all-knowledge, Thy all-power, Thy all-goodness [29].

With this food, penetrate the whole body, enter into every cell, establish Thyself in every atom; may everything become perfectly sincere and receptive, free from all that obstructs the manifestation, in short, open to Thee all the parts of my body that are not already Thyself [30].

But that exact knowledge: "This is what I must eat, I must eat this much"—and then it is finished. "This is what my body needs." Well, that can be done. There's a time when one knows it very well. But it asks for years of labour, and above all years of work almost without any mental control, just with a consciousness that's subtle enough to establish a connection with the elements of transformation and progress [34].

And to know also how to determine for one's body, exactly, the amount of physical effort, of material activity, of expenditure and recuperation of energy, the proportion between what is received and what is given, 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 [34].

...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 [80].

Food for Future

...any cellular contact with the divine Presence magnifies those things [like refusing food]. I mean all external processes—food and so on—seem then so cumbersome! Without a doubt the next creation will use something else, another way of staying alive, but we don't yet know what it is. I have a feeling there already exists a certain type of food—an intermediary type of food—which is no longer like the old kind but isn't yet... [the direct absorption of energy], and which has a minimal material basis. But we don't know anything about it, we don't know, nobody knows, we are still inexperienced; we have to find it—but how?[148] Transformation of Cells What takes time is to prepare Matter, this cellular matter as it is now organized [since the awakening of the mind of the cells in Mother], to make it supple enough and strong enough to be able to bear and manifest the divine Force. That takes a lot of time.... It explains everything, everything—everything is explained. The day we can describe that in detail, it will be really interesting [105].

It's like that habit of the cells of drawing the force from below (through food and so on): when you try to transform that into a constant habit of drawing the force from above, every instant, in every small detail, there's a difficult moment....[128]

Vigilance in Body

Constant vigilance—constant. It's infinitely more difficult than when one worked even in the vital; in the vital, it's nothing, it's child's play in comparison. But here, phew!... Because, you see, in the mind or the vital, it's all movements of organization, of action, of choice, of decision—it's very easy to decide, to rule! But that cellular tension is there EVERY SECOND: it's the activity inherent in material existence. It's only when you go into samadhi that it stops. That is, when outwardly you are in trance. Then it stops [129].

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 [147].

This body, this physical cellular substance contains "almighty powers,"9 a dumb consciousness that harbors all the lights and all the infinitudes, just as much as the mental and spiritual immensities do. For, in truth, all is Divine and unless the Lord of all the universe resides in a single little cell he resides nowhere. It is this original, dark cellular Prison which we must break open; for as long as we have not broken it, we will continue to turn vainly in the golden or iron circles of our mental prison. "These laws of Nature," says Sri Aurobindo, "that you call absolute... merely mean an equilibrium established to work in order to produce certain results. But, if you change the consciousness, then the groove also is bound to change [130]."

...this 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 the material Nature [153]."

Cellular Mind

...when this new consciousness which is being worked out in the physical being (the mind of the cells) has caught hold of that, oh, it was as if it had caught hold of an extraordinary revelation; it said, "Ah, I've got you, you culprit! You are the one who is preventing the transformation [119]."

It [the descent of the higher consciousness into the most physical] brings light, consciousness, force, Ananda into the cells and all the physical movements. The body becomes conscious and vigilant and performs the right movements, obeying the higher will or else automatically by force of the consciousness that has come into it [79]

A greater control comes over the actions of the body and even over happenings to it from outside, e.g. minimising of accidents and small mishaps. The body becomes a more effective instrument for work. It becomes possible to minimise fatigue. Peace, happiness, strength, lightness in the whole physical system. These are the more obvious and normal results which grow as the consciousness grows, but there are many others that are possible. There is also the unity with the earth-consciousness, the constant sense of the Divine in the physical, etc [79].

Apprehension and Aspiration

...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 [112].

For the cells, that's not the problem—the problem is not that, but whether to follow the Will for Transformation (which sometimes is a bit brutal—brutal compared to the very small thing a body is), or whether to follow the Will for Harmony, which is always pleasant, and is always there, even when outwardly things are decomposing [114]. Immortality in Cell ...cell is immortal, and that aging results merely from a combination of circumstances. This research is tending towards the conclusion that aging is merely a bad habit—which seems to be true. Which means that when you LIVE in the Truth-Consciousness, Matter is not in contradiction to that Consciousness [117].

...the closer one draws to the cell itself, the more the cell says, "But I am immortal!" Only it must become conscious. But this takes place almost automatically: the brain cells are very conscious; the cells of the hands and arms of musicians are very conscious; with athletes and gymnasts, the cells of the entire body are wonderfully conscious. So, being conscious, those cells become conscious of their principle of immortality and say, "Why would I want to grow old? Why!" They don't want to grow old. It is very interesting [116].

Vital Immortality and Body Ageing

...there's a double movement: both a cellular transformation and a capacity for "something" that could replace expansion with readjustment, a constant intercellular reorganization...The way they are now, of course, our bodies are rigid and heavy—it's unspeakable, actually; if it weren't for that we would never grow old. For instance, my vital being is more full of energy, and thus full of youth and power to grow, than when I was twenty. There's really no comparison. The power is INFINITELY greater... yet the body is going to pieces—it's really something unspeakable. So a way has to be found to bridge this gap between the vital and the material being [122].

Cellular Dance and Will For him, it is enough to simply lift a finger and emit a vibration which instantly muzzles the disorder—yes, of course, but for Mother it is not a question of 'curing' a head cold by imposing a higher POWER on Matter, but of getting down to the cellular root and curing or transforming the source of the evil (which causes death as easily as head colds, for it is the same root of disorder). It is not a question of imposing oneself on Matter through a 'power,' but of transforming Matter. Such is the yoga of the cells [99] . Rebound from Subconscious And it comes back: you throw their suggestion out of the window, you don't bother about it, you think it's all over, and it's gone into the subconscient; and suddenly, one fine day, a tiny little incident, and it comes back, formidable [121]:

Faith in Supreme Overcomes the Inconscience in Cell ...this wear and tear, this deterioration (which comes from the Inconscient and is the result of the RESISTANCE of the Inconscient), if for this we can substitute the aspiration for progress and transformation (not with words—the vibration)... That experience has been given to me several times. For example, suppose there is something which goes wrong, there is a pain somewhere, something disorganized that no longer works properly; if there is the vision and conception in the faith (faith and consecration to the Supreme) that it's deliberate, that the Supreme has allowed it to be (how can I express it? All words are meaningless), has allowed or willed it, or wanted it to be, because to Him it seems the best way to transform the thing, to have it make the necessary progress, if the cells that are somewhat disorganized and "sick," as they say, are able to feel this... then straight away it takes a marvellous turn for the better—immediately, in five minutes, ten minutes [108].

Ananda in Cells

all these cells have in their aspiration an Ananda of Light, of Truth, but that doesn't satisfy them completely, that is, they still have a sensation of helplessness.... Of course, it's all the Darkness, all the Falsehood, all the Disorder, all the Disharmony of the world that you constantly absorb every time you breathe (not to speak of all that you absorb with food, and all the rest—the worst of all—that you absorb mentally through contact with others, mentally and vitally). And all that has to be changed, transformed, constantly. Well, the cells feel their helplessness to face the work if That, that Vibration, isn't there. They find that Vibration irresistible, they find it's the only irresistible one [106].

Sri Aurobindo had also written to the effect, 'If Divine Love were to manifest now in all its fullness and totality, not a single material organism would but burst.' So we must learn to widen, widen, widen not only the inner consciousness (that is relatively easy—at least feasible), but even this conglomeration of cells [157].

Transformation Process

Steps in Transformation

Of course a certain preliminary transformation is necessary, just as the psychic and spiritual transformation precedes the supramental. But this is a change of the physical consciousness down to the submerged consciousness of the cells so that they may respond to higher forces and admit them and to a certain extent a change or at least a greater plasticity in the processes. The rules of food etc. are meant to help that by minimising obstacles. How far this involves a change of the chemical constitution of the body I cannot say. It seems to me still that whatever preparatory changes there may be, it is only the action of the supramental Force that can confirm and complete them [71].

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[67].

Some people try to transform their body before even having transformed their intelligence, and this produces a complete displacement, it unbalances them totally. 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 [63].

Harmony for Transformation

Then in these same cells, which were fully conscious of this knowledge of vibrations as being the supreme means of control for their harmony, suddenly there arose in them a sort of... not a flame (a flame is dark in comparison), a luminous Ananda: Love in its perfect reality [151].

Will of Harmony and Transformation

And the play of the will on the cells, the way in which the cells obey the will, is very interesting. Because, it goes without saying, now it isn't an individual will (it isn't a personal will, it's nothing that looks like the old business of before), but it is... the Will for Harmony in the world: the Lord in his aspect of harmony. There is the Lord in his aspect of transformation and the Lord in his aspect of harmony. But the Lord in his aspect of harmony has a harmonizing will; so when that will for harmony comes, it acts in its turn, saying, "Not everything for the Will for Transformation! Things shouldn't go too fast because everything will be demolished! The will for harmony should be there and things should follow a rhythmic and harmonious movement," and then everything is sorted out [113].

Conscious Force in Transformation

That is precisely what the transformation of the body is: the physical cells not only become conscious, but receptive to the true Consciousness-Force; that is, they allow the working of this higher Consciousness. That is the work of transformation [7].

Now it has become the very movement of the cellular consciousness. All weaknesses, all responses to adverse suggestions (I mean the smallest things of every minute in the cells), are taken in the same movement of offering (and these come sometimes in waves, to such an extent that the body feels it will swoon before this assault), and then comes a light, so warm, so deep, so powerful, which puts everything back in order, in its place, and opens the way to transformation[13].

I suppose you mean my new appearance or my transformed body. Because for a new body, I do not know of anybody who could make a complete living body into which I could step without losing, at least partly, my present consciousness. This of course could be a relatively quicker process, but not quite fair for the cells of this body so full of enthusiasm, and lending themselves so willingly to the somewhat exacting process of transformation [31].

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 [32].

The only thing that is truly effective is the change of consciousness; it is the inner liberation through an intimate, constant union, absolute and inevitable, with the vibration of the supramental forces. The preoccupation of every second, the will of all the elements of the being, the aspiration of the entire being, including all the cells of the body, is this union with the supramental forces, the divine forces. And there is no longer any need at all to be preoccupied with what the consequences will be. What has to be in the play of the universal forces and their manifestation will be, quite naturally, spontaneously, automatically, there is no need to be preoccupied with it. The only thing that matters is the constant, total, complete contact—constant, yes, constant—with the Force, the Light, the Truth, the Power, and that ineffable delight of the supramental consciousness [38].

There comes a moment when the body itself finds that there is nothing in the world which is so worth living for as this transformation; that 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 athirst 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 [40].

But this substance itself—that is, this material physical substance which forms it constitutes an organism which lives for a certain length of time in a given form and then this form declines and dissolves—the substance itself constituting these successive forms progresses through all these forms. That is, 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 [59].

For, of all the aspects of the Mother, this is the one which has the greatest power for the transformations of the body. Indeed, 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 But very few are those who can renounce pleasure without, by the very fact, renouncing all participation in active life and plunging into a rigorous asceticism. And among those who know that it is in active life that the transformation must take place, some try to see pleasure as a more or less warped form of Ananda, and thus justify in themselves the quest for personal satisfaction, creating in themselves an almost insuperable obstacle to their own transformation [60]."

In the state of receptivity (vertical gesture to the Heights), of receptive passivity (the opposite of action, that is), the body must be turned exclusively to the Supreme (same vertical gesture): the body and the cells have been taught that, and they've understood—they've understood and are now used to it. In the state of action (horizontal gesture), when you are one with (well, let's limit the problem to the earth), one with the whole earth, there must be an ACTIVE radiating vibration of the supreme Force. Receptivity like this (vertical gesture that receives the Force), and activity like this (horizontal gesture that spreads the Force out) [101].

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 [84].

The mind has withdrawn, the vital has withdrawn, everything has withdrawn; when I was supposedly ill, the mind had gone away, the vital had gone away, and the body was left to itself—purposely. And that's why, it's precisely because the vital and mind had gone that it looked like a very serious illness. And then, in the body left to itself, the cells little by little started awakening to the consciousness (gesture of a rising aspiration); once those two had gone, the consciousness which had been infused into the body THROUGH the vital (from the mind to the vital and from the vital to the body) started slowly, slowly emerging. It began with that burst of Love right at the top, from the extreme, supreme altitude; then, little by little, little by little, it came down to the body. Then that sort of physical mind, that is, something totally and completely idiotic going round and round in circles, forever repeating the same thing over and over again, became clear little by little and grew conscious, organized, then fell silent. And then in that silence, the aspiration expressed itself in prayers [126].

I could say that overall, the body's self-giving is total, the consecration almost total in the sense that there's everywhere an active collaboration, but with an intense aspiration, and at times a moment when it goes like this (gesture expressing a swelling in the cells). I don't know what happens, it's something going on in the cells, and then... there's no self-giving anymore or anything... neither a "consecration" nor "listening to the command": it's a state, a state of intense vibration, with at the same time a sense of all-powerfulness, even in here (Mother pinches the skin of her hands), in this old thing, and... a luminous all-powerfulness, always with this... something in the line of goodness, of benevolence, but much above that (those things look like ridiculous distortions). It goes like this (same gesture of swelling), and static, that is, with the sense of eternity in the cells [141].

...in certain circumstances or by an exceptional grace you are suddenly put into contact with a supramental light, power or consciousness. It is like an abrupt opening in your closed shell, like a rent in that opaque envelope which separates you from the Truth, and the contact is established. 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 [39].

...the body's cells, that is, the body's form had the experience that staying together or dissolving depends on a certain attitude—an attitude or a will; something that has to do with will and attitude. And with the perception (sometimes simultaneously an almost double perception, one being more a memory and the other a lived thing) of what makes you move, act, know; the old way like a memory, and the new way in which, obviously, there is no reason at all to dissolve, except if you choose to do so—[149]

There are two things it's conscious of: a more and more intense adoration in the cells, oh, like this (gesture like a rising flame), and at the same time, such an acute sense of the extent to which the cells are not what they should be, of the unworthiness of their condition. Those two things are constant and constantly together. And that's all [150]. the impression is as if the supreme Consciousness had undertaken the work of transformation of the body and were doing it thoroughly, but also without hesitation, without compromise or anything of the sort, and... the question is whether the body will hold out. That's how it is. The body knows it—it knows and doesn't have a shadow of fear, I must say—it's all the same to it: "What You want will be fine." At times it feels a little suffering for one thing or another, a little friction (a pain here or there... some pains aren't too pleasant), and at such times it always says (Mother opens her hands): "As You will, Lord." And within a few minutes at the most, the thing calms down. But it has stopped wondering whether or not it will last, whether or not it will succeed—all that is over, gone: "It's as You will, as You will." It uses those words because we can use only one language, which is quite incapable of expressing things; we don't know anything else, so we use that language. When it says, "As You will," there's this movement of... (gesture of dilation and expansion) what should I call it?... It's like an easing in all the cells—they ease up. They ease up in the supreme Light, in the supreme Consciousness, like that. Then you feel the form is about to disappear, but... (Mother looks at the skin of her hands) it must be the consciousness contained in the cells [that spreads about]; I don't think it's the substance, because (Mother looks at the skin of her hands) so far it has remained as it is! But that [easing] stays there for a rather long time [140].

Transformation: the Greatest Victory

One of the greatest victories of this ineffable humility of God will be the transformation of Matter which is apparently the most undivine. Supramental plasticity is an attribute of finally transformed Matter. 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 [43].

Content curated by Abhijit

Read Summary of Discipline Dear reader, if you notice any error in the paragraph numbers in the hyperlinks, please let us know by dropping an email at integral.edu.in@gmail.com

References 1. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p17 2. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p27 3. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p29 4. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p36 5. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p37 6. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p44 7. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p47 8. http://incarnateword.in/cwm/12/mothers-action-in-a-class-of-children-aged-sixteen-to-eighteen#p53 9. http://incarnateword.in/cwm/14/the-body-the-physical#p18 10. http://incarnateword.in/cwm/14/the-body-the-physical#p19 11. http://incarnateword.in/cwm/14/the-body-the-physical#p20 12. http://incarnateword.in/cwm/14/the-body-the-physical#p22 13. http://incarnateword.in/cwm/04/19-april-1951#p18 14. http://incarnateword.in/cwm/04/19-april-1951#p21 15. http://incarnateword.in/cwm/04/19-april-1951#p24 16. http://incarnateword.in/cwm/09/13-february-1957#p10 17. http://incarnateword.in/cwm/09/13-february-1957#p11 18. http://incarnateword.in/cwm/09/13-february-1957#p12 19. http://incarnateword.in/cwm/06/3-november-1954#p6 20. http://incarnateword.in/cwm/06/3-november-1954#p19 21. http://incarnateword.in/cwm/16/18-march-1967#p2 22. http://incarnateword.in/cwm/15/fear-and-illness#p7 23. http://incarnateword.in/cwm/15/peace-and-quiet-faith-and-surrender#p25 24. http://incarnateword.in/cwm/15/peace-and-quiet-faith-and-surrender#p27 25. http://incarnateword.in/cwm/15/general#p31 26. http://incarnateword.in/cwm/15/general#p33 27. http://incarnateword.in/cwm/08/4-july-1956#p19 28. http://incarnateword.in/cwm/08/4-july-1956#p26 29. http://incarnateword.in/cwm/13/sadhana-of-the-body#p2 30. http://incarnateword.in/cwm/13/sadhana-of-the-body#p25 31. http://incarnateword.in/cwm/13/sadhana-of-the-body#p36 32. http://incarnateword.in/cwm/09/14-may-1958#p8 33. http://incarnateword.in/cwm/15/will-to-conquer-illness#p1 34. http://incarnateword.in/cwm/06/24-february-1954#p24 35. http://incarnateword.in/cwm/15/6-january-1951#p5 36. http://incarnateword.in/cwm/15/6-january-1951#p6 37. http://incarnateword.in/cwm/09/12-june-1957#p5 38. http://incarnateword.in/cwm/09/12-june-1957#p8 39. http://incarnateword.in/cwm/08/31-october-1956#p18 40. http://incarnateword.in/cwm/09/25-september-1957#p8 41. http://incarnateword.in/cwm/15/prayers#p2 42. http://incarnateword.in/cwm/15/prayers#p6 43. http://incarnateword.in/cwm/03/true-humility-supramental-plasticity-spiritual-rebirth#p2 44. http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p1 45. http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p2 46. http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p12 47. http://incarnateword.in/cwm/10/aphorism-11#p12

48. http://incarnateword.in/cwm/10/aphorism-101-102#p42 49. http://incarnateword.in/cwm/07/11-may-1955#p12 50. http://incarnateword.in/cwm/07/11-may-1955#p14 51. http://incarnateword.in/cwm/06/19-may-1954#p41 52. http://incarnateword.in/cwm/06/19-may-1954#p42 53. http://incarnateword.in/cwm/03/5-may-1929#p18 54. http://incarnateword.in/cwm/03/5-may-1929#p21 55. http://incarnateword.in/cwm/07/13-july-1955#p6 56. http://incarnateword.in/cwm/05/22-july-1953#p11 57. http://incarnateword.in/cwm/05/22-july-1953#p16 58. http://incarnateword.in/cwm/15/old-age-and-death#p45 59. http://incarnateword.in/cwm/07/28-december-1955#p33 60. http://incarnateword.in/cwm/06/25-august-1954#p9 61. http://incarnateword.in/cwm/06/21-april-1954#p29 62. http://incarnateword.in/cwm/10/aphorism-88-89-90-91-92#p8 63. http://incarnateword.in/cwm/07/15-june-1955#p3 64. http://incarnateword.in/cwm/04/25-january-1951#p27 65. http://incarnateword.in/cwm/04/14-march-1951#p31 66. http://incarnateword.in/cwm/04/26-march-1951#p27 67. http://incarnateword.in/cwm/13/early-talks#p95 68. http://incarnateword.in/cwsa/31/specific-illnesses-ailments-and-other-physical-problems#p6 69. http://incarnateword.in/cwsa/31/specific-illnesses-ailments-and-other-physical-problems#p20 70. http://incarnateword.in/cwsa/28/the-physical-consciousness#p12 71. http://incarnateword.in/cwsa/28/transformation-and-the-body#p9 72. http://incarnateword.in/cwsa/29/sankhya-and-yoga#p17 73. http://incarnateword.in/cwsa/29/peace-the-basis-of-the-sadhana#p18 74. http://incarnateword.in/cwsa/31/levels-of-the-physical-being#p59 75. http://incarnateword.in/cwsa/30/the-descent-of-the-higher-powers#p22 76. http://incarnateword.in/cwsa/28/the-sankhya-yoga-system#p38 77. http://incarnateword.in/cwsa/31/illness-and-health#p55 78. http://incarnateword.in/cwsa/31/illness-and-health#p90 79. http://incarnateword.in/cwsa/30/descent-and-the-lower-nature#p26 80. http://incarnateword.in/cwsa/31/food#p57 81. http://incarnateword.in/cwsa/28/the-vital-being-and-vital-consciousness#p13 82. http://incarnateword.in/cwsa/31/the-subconscient-and-the-integral-yoga#p51 83. http://incarnateword.in/cwsa/31/dreams#p96 84. http://incarnateword.in/cwsa/22/the-gnostic-being#p25 85. http://incarnateword.in/agenda/06/august-31-1965#p2 86. http://incarnateword.in/agenda/06/august-31-1965#p6 87. http://incarnateword.in/agenda/06/august-31-1965#p7 88. http://incarnateword.in/agenda/06/august-31-1965#p11 89. http://incarnateword.in/agenda/06/august-31-1965#p11 90. http://incarnateword.in/agenda/04/june-3-1963#p6 91. http://incarnateword.in/agenda/04/june-3-1963#p19 92. http://incarnateword.in/agenda/04/june-3-1963#p9 93. http://incarnateword.in/agenda/04/june-3-1963#p12 94. http://incarnateword.in/agenda/04/august-10-1963#p6 95. http://incarnateword.in/agenda/13/may-26-1972#p1 96. http://incarnateword.in/agenda/09/july-10-1968#p21 97. http://incarnateword.in/agenda/09/july-10-1968#p27 98. http://incarnateword.in/agenda/10/february-19-1969#p14 99. http://incarnateword.in/agenda/02/august-8-1961#p5 100. http://incarnateword.in/agenda/06/march-24-1965#p36 101. http://incarnateword.in/agenda/08/december-6-1967#p31 102. http://incarnateword.in/agenda/05/october-7-1964#p25 103. http://incarnateword.in/agenda/05/october-7-1964#p30 104. http://incarnateword.in/agenda/05/october-7-1964#p37 105. http://incarnateword.in/agenda/07/september-3-1966#p21 106. http://incarnateword.in/agenda/06/march-20-1965#p54 107. http://incarnateword.in/agenda/04/may-3-1963#p12 108. http://incarnateword.in/agenda/08/june-14-1967#p34 109. http://incarnateword.in/agenda/08/june-14-1967#p52 110. http://incarnateword.in/agenda/06/april-21-1965#p12 111. http://incarnateword.in/agenda/07/september-28-1966#p19 112. http://incarnateword.in/agenda/07/september-28-1966#p26 113. http://incarnateword.in/agenda/06/july-7-1965#p6 114. http://incarnateword.in/agenda/06/july-7-1965#p6 115. http://incarnateword.in/agenda/04/march-30-1963#p19 116. http://incarnateword.in/agenda/03/october-16-1962#p19 117. http://incarnateword.in/agenda/03/october-16-1962#p18 118. http://incarnateword.in/agenda/05/august-26-1964#p64 119. http://incarnateword.in/agenda/08/february-8-1967#p9 120. http://incarnateword.in/agenda/06/july-10-1965#p39 121. http://incarnateword.in/agenda/06/july-10-1965#p44 122. http://incarnateword.in/agenda/03/january-12-1962-1#p11 123. http://incarnateword.in/agenda/03/january-12-1962-1#p15 124. http://incarnateword.in/agenda/03/january-12-1962-1#p15 125. http://incarnateword.in/agenda/04/april-6-1963#p3 126. http://incarnateword.in/agenda/08/november-22-1967#p42 127. http://incarnateword.in/agenda/06/october-10-1965#p8 128. http://incarnateword.in/agenda/08/april-22-1967#p14 129. http://incarnateword.in/agenda/04/july-20-1963#p45 130. http://incarnateword.in/agenda/12/december-11-1971#p47 131. http://incarnateword.in/agenda/10/december-17-1969#p8 132. http://incarnateword.in/agenda/02/january-22-1961#p35 133. http://incarnateword.in/agenda/02/january-22-1961#p42 134. http://incarnateword.in/agenda/05/may-14-1964#p4 135. http://incarnateword.in/agenda/09/june-26-1968#p9 136. http://incarnateword.in/agenda/09/june-26-1968#p14 137. http://incarnateword.in/agenda/12/october-16-1971#p45 138. http://incarnateword.in/agenda/12/october-16-1971#p63 139. http://incarnateword.in/agenda/10/march-15-1969#p11 140. http://incarnateword.in/agenda/10/april-23-1969#p22 141. http://incarnateword.in/agenda/10/april-23-1969#p14 142. http://incarnateword.in/agenda/01/september-16-1958#p36 143. http://incarnateword.in/agenda/01/september-16-1958#p44 144. http://incarnateword.in/agenda/01/september-16-1958#p48 145. http://incarnateword.in/agenda/01/september-16-1958#p50 146. http://incarnateword.in/agenda/01/september-16-1958#p64 147. http://incarnateword.in/agenda/08/march-4-1967#p14 148. http://incarnateword.in/agenda/13/march-29-1972-1#p13 149. http://incarnateword.in/agenda/06/august-21-1965#p40 150. http://incarnateword.in/agenda/09/may-22-1968#p30 151. http://incarnateword.in/agenda/05/march-28-1964#p13 152. http://incarnateword.in/agenda/10/may-10-1969#p42 153. http://incarnateword.in/agenda/12/december-18-1971#p108 154. http://incarnateword.in/agenda/07/april-16-1966#p21 155. http://incarnateword.in/agenda/07/september-30-1966#p34 156. http://incarnateword.in/agenda/11/june-20-1970#p34 157. http://incarnateword.in/agenda/01/november-12-1960#p43 158. http://incarnateword.in/agenda/04/february-23-1963#p15 159. http://incarnateword.in/agenda/01/may-19-1959#p3