September 10, 1969
I have nothing to say.
My body is going through extraordinary experiences, but they can’t be told …. It’s as if it were shown how, in all sorts of circumstances – innumerable circumstances – how one goes towards death and how one goes towards life: with everything, everything, you understand, every part of the body, every organ, every activity, one after another – impossible to tell. One can’t talk about it.
It’s interesting.
But this body was built in a curious way, because every time it’s in external contact with wickedness, that is, the will to hurt, the will to destroy, the will to cause harm, it doesn’t understand, and that gives it … you know, like a kind of child’s sorrow: "How can that be? …" And I see that it’s used for a certain work, but …
(silence)
There is also a whole little teaching of every minute with regard to the different ways of receiving sensations (of the body, of course), like the teaching you are given when you do the yoga: the attitude with regard to all thoughts, reactions, feelings, all those things; you are taught to have the true attitude (all that is the past). Well, the body is given the same teaching in detail: the attitude to be taken with regard to every sensation: every sensation – every event, everything that happens, every contact. It’s a painstaking work, in details. And it’s accompanied by a general attitude; but the general attitude, the body has taken it, it’s a settled thing – it’s the working out, that is, the painstaking work of every minute …. It’s not interesting. It’s only the body that finds it interesting; even then, it’s not fascinated – it’s something painstaking, a painstaking work. The reactions to the attitudes in action – not what people say, not that, only their gestures, their attitudes, all that. How to have constantly the true bodily attitude.
It’s a long, painstaking work, without … without anything fascinating.
***
Page 325
(Then Satprem suggests the publication of the conversation of
August 16 in which Mother says that the "Only solution" is to be
in a state of inner stillness that does not seek to know or foresee,
and to let the Force flow through the instrument; then,
automatically, what has to be done is done, what
has to be received is received.)
I don’t think, however, that it can be recommended to everyone to be in that state.
Yes, I do understand. But it can still point to the state one should
aspire to.
Yes, but … It’s very good for me because I lead a quiet life, because I don’t move, but for someone who acts? … It’s not quite the same thing. Especially about "not foreseeing": in life you do one thing to bring about another, and yet another, and yet another … like that (gesture of indefinite ensuing). As for me, I don’t move, so that’s why I don’t need to do that …. I put it in practice constantly, more and more precisely (for instance, with all the government matters), and it’s very good because things shouldn’t be done with an AIM in view: one must do like this (Mother brings down her two arms as if to bring down the Force), and the consequence will come afterwards. But can someone do that if, for example, he is responsible for a group or an administration or …?
What I wouldn’t like is … (silence) I don’t know.
(long silence)
It obviously depends entirely on what one receives – everything is possible, I wouldn’t like people to think there’s only ONE sort of thing to be received. I don’t know if what I said makes it clear that one might receive anything.
Yes, you say above all that one shouldn’t have either desires or
fears or preferences, and so on.
That’s obvious.
But of course, you don’t say that all kinds of things may come.
You understand, if the [true] state is perpetual, it’s enough, but
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Words are impossible.
(silence)
Too bad! (Mother laughs) We’ll give it.
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