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It follows that when the earth no longer needs to die in order to progress, there will be no more death. When the earth no longer needs to suffer in order to progress, there will be no more suffering. And when the earth no longer needs to hate in order to love, there will be no more hatred.
[Based on Aphorisms 88-92  88—This world was built by Death that he might live. Wilt thou abolish death? Then life too will perish. Thou canst not abolish death, but thou mayst transform it into a greater living. 
89—This world was built by Cruelty that she might love. Wilt thou abolish cruelty? Then love too will perish. Thou canst not abolish cruelty, but thou mayst transfigure it into its opposite, into a fierce Love and Delightfulness.
90—This world was built by Ignorance and Error that they might know. Wilt thou abolish ignorance and error? Then knowledge too will perish. Thou canst not abolish ignorance and error, but thou mayst transmute them into the utter and effulgent exceeding of reason.
==To Conquer Fear==
[Mother relating an incident on fear in the cells]There was a great scientist who was also a great psychologist (I don’t remember his name now); he had developed his inner consciousness but wanted to test it. So he undertook an experiment. He wanted to know if, by means of consciousness, one could control the reflex actions of the body (probably he didn’t go far enough to be able to do it, for it can be done; but in any case, for him it was still impossible). Well, he went to the zoological garden, to the place where snakes were kept in a glass cage. There was a particularly aggressive cobra there; when it was not asleep, it was almost always in a fury, for through the glass it could see people and that irritated it terribly. Our scientist went and stood in front of the cage. He knew very well that it was made in such a way that the snake could never break the glass and that he ran no risk of being attacked. So from there he began to excite the snake by shouts and gestures. The cobra, furious, hurled itself against the glass, and every time it did so the scientist closed his eyes! Our psychologist told himself, “But look here, I know that this snake cannot pass through, why do I close my eyes?” Well, one must recognise that it is difficult to conquer the reaction. 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. <ref>http://incarnateword.in/cwm/04/14-march-1951#p31</ref>
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The first and most important point is to know that life is one and immortal. … This gives the indispensable psychological basis with which to confront the problem, for the problem remains. Even if the inner being is enlightened enough to be above all fear, the fear still remains hidden in the cells of the body, obscure, spontaneous, beyond the reach of reason, usually almost unconscious. It is in these obscure depths that one must find it out, seize hold of it and cast upon it the light of knowledge and certitude. <ref>http://incarnateword.in/cwm/12/the-fear-of-death-and-the-four-methods-of-conquering-it#p2</ref>
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. <ref>https://incarnateword.in/cwm/13/early-talks#p97</ref>
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As for me, the purpose of this body is now simply: the Command and the Will of the Lord, so I can do as much groundwork as possible. But it isn’t the Goal at all. You see, we don’t know, we don’t have the slightest knowledge of what the supramental life is. Therefore we don’t know if this (:''Mother pinches the skin of her hand:'') can change enough to adapt or not—and to tell the truth, I am not worried about it, it’s not a problem that preoccupies me too much; the problem I am preoccupied with is building that supramental consciousness So IT becomes the being. It's that consciousness which must become the being. That's what's important…. And in order to do that, all the consciousness contained in these cells must aggregate, form and organize itself into an independent conscious entity—the consciousness in the cells must aggregate and form into a conscious entity capable of being conscious of Matter as well as conscious of the Supramental. That's the thing. That's what is being done. <ref>http://incarnateword.in/agenda/13/april-26-1972#p104</ref>
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… it is a cellular will, and a cellular endurance too—which is quite intriguing. It's not a central will and central endurance (that's something else altogether)—it's cellular. That's why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Work—because of its capacity for obstinate endurance and will. But that's no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, "Now, now! Just let go! Relax, have some fun, where's the harm in it?" I have to tell it to be quiet, very quiet. And it's very surprised to hear that: "Ah! Can I live that way? I don't have to hurry? I can live that way?" <ref>http://incarnateword.in/agenda/03/january-9-1962#p18</ref>
There is an increasingly concrete perception that everything—that there is nothing that doesn't hold its own joy of being, because that's THE way of being: without joy of being, there is no being. But it's not what we mentally understand by "joy of being." It's... something which is hard to express. And this perception of suffering and joy (almost of evil and good), all of that is necessities of the work to enable it to be done in a certain field of unconsciousness. Because true consciousness is something entirely, totally different. That's what the consciousness of the cells is now learning, and learning through a concrete experience; and all those appreciations of what is good and what is evil, of what is suffering and what is joy, all that seems misty. But the "thing"—the Truth—the concrete thing still hasn't been caught. It's on the way, one feels it's on the way, but it's not there yet. If one had it... one would be the all-powerful master. And possibly one cannot have it until the world in its totality, or to a sufficient extent, is ready for the transformation. <ref>http://incarnateword.in/agenda/09/march-13-1968#p15</ref>
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The ordinary idea that this phenomenon must necessarily occur first in the body where the Consciousness is expressed more constantly, seems absolutely useless and subordinate; on the contrary, it occurs everywhere at the same time, wherever it can do so most easily and completely, and it is not necessarily this agglomerate of cells ("''Mother points to her own body"'') that is most prepared for this operation. Therefore it may remain as it is in its appearance for a very long time, even if its understanding and receptivity are exceptional. I mean that the awareness, the conscious perception of this body is infinitely superior to the awareness of all the others with which it is in contact, except at those moments—the moments—when other bodies, as if by Grace, have this perception; whereas for this body, it is a natural and constant state. It is the effective result of the fact that this Truth-Consciousness is more constantly concentrated on this group of cells than on any other—more directly. But the substitution of one vibration for the other—in circumstances, in action, in objects—occurs at the point where it can have the most striking and effectual results.
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. And this phenomenon can be quite independent of any groupings or individualities—it may be one piece here, one piece there, one thing here, one thing there—and it always corresponds to a certain quality of vibration that brings about an expansion—a receptive expansion. Then the phenomenon can take place.