The Mother

Agenda

Volume 3

October 16, 1962

Last time you said, “They are burned, or shut up in a box without air and light – fully conscious....”

And it is hideously true.

But what should be done then? Should people wait, or what?

I have looked at this a great deal, but... socially, conventionally, it's impossible – there's nothing else to do. The living take their stand with the living, naturally. So the only thing I've seen is that, as always, there must be a grace associated with that state, and probably people see ONLY what they are able to see without being upset.

I know this because when the body became like that – it was more than three-quarters dead¹ – and people were taking care of me, doing everything for me, I was fully conscious, FULLY, but I couldn't.... I was like a dead person. And it wasn't that I couldn't move, but I couldn't manifest anything – I didn't want to! I was in a state of total bliss, and couldn't have cared less about what was going to happen. Well, that's what I think must happen to those who... who die in a state of grace – it's true, some people die well and others don't. It all depends on one's state of consciousness.

If at death you withdraw from physical circumstances, from ordinary physical consciousness, and unite with the great universal Force, or the divine Presence, then all these little things.... It's not that you're not conscious of them – you are very conscious: conscious of what others are doing, conscious of everything, but... it's not important.

But for those who are attached to people and things when they die, it must be a hellish torment.

Hellish.

But then, is it better to be buried or burned?

Had you asked me this question a week ago, I would unhesitatingly have said “buried” – and advised people not to do it too quickly, to wait for external signs of decomposition.

Now, because of this, I can't say any more. I just can't say.

I have the feeling I am learning a lot of things about this transition called death. It's starting to become thinner and thinner, more and more unreal. It is very interesting.

(silence)

One may be in a state of consciousness where the body is nothing but a burden – it's unresponsive, or it's too deteriorated and there's nothing more to be done with it, or one hasn't been created to try to make it immortal (which, after all, is something very exceptional). Within the great mass of humanity, many bodies are no longer good for anything, and in such cases it may very well be a relief to be separated from your body abruptly, instead of waiting for a slow decomposition. So... once again I am saying to myself, “A rash and hasty judgment – the judgment of Ignorance.”

I can't say. Each individual has to FEEL it and, if he's conscious enough, say what he would like.

But each time I ask my body what IT would like, all the cells say, “No, no! We are immortal, we want to be immortal. We're not tired, we're ready to struggle for centuries if necessary; we have been created for immortality and we want immortality.”

It is very interesting.

Very interesting. And Pavitra was telling me recently that the causes of aging and decay are now being very seriously and deeply investigated. Some quite interesting discoveries are being made: that the 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.

And this is just what I am realizing (I don't think it's anything unique or exceptional): 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.

So all the ideas I used to have about death, all the things I have said about death, practically all the things I have consciously DONE² – oh! I have realized that all this, too, belongs to the past, and to a past of Ignorance. Here also, I will probably have other things to say later.

If I ever say them.

As soon as you speak, most of the knowledge escapes. It becomes what Sri Aurobindo calls a “representation,” an image – it is not THE thing.

¹ Last April.

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² For people who died.

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