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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>

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>

… 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>

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.

Archana

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