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How to Have the Experience

mother sunlit 4

We read, we try to understand, we explain, we try to know. But a single minute of true experience teaches us more than millions of words and hundreds of explanations.

So the first question is: “How to have the experience?”

To go within yourself, that is the first step.

And then, once you have succeeded in going within yourself deeply enough to feel the reality of that which is within, to widen yourself progressively, systematically, to become as vast as the universe and lose the sense of limitation.

These are the first two preparatory movements.

And these two things must be done in the greatest possible calm, peace and tranquility. This peace, this tranquility brings about silence in the mind and stillness in the vital.

This effort, this attempt must be renewed very regularly, persistently. And after a certain lapse of time, which may be longer or shorter, you begin to perceive a reality that is different from the reality perceived in the ordinary, external consciousness.

Naturally, by the action of Grace, the veil may suddenly be rent from within, and at once you can enter the true truth; but even when that happens, in order to obtain the full value and full effect of the experience, you must maintain yourself in a state of inner receptivity, and to do that, it is indispensable for you to go within each day.

If there is someone who wants to have experiences or something like that, what is the first thing he should do?

To have experiences? What kind of experiences? Have visions or have psychological experiences or – what kind of experiences?

In fact, the whole life is an experience, isn’t it? We spend our time having experiences. You mean having a contact with other realities than physical ones? Is it that? Ah!

Well, I think the first condition is to have, to begin with, the faith that there is something other than the physical reality. This can be the first condition. Then the second condition is to try to find what it is, and the best field of action is oneself. So one must begin by studying oneself a little, and manage to discern between what depends exclusively on the body and what on something else which is not the body. One can begin like that. One can begin by observing one’s feelings or thoughts in their working; because… sensations are so linked to the body that it is very difficult to distinguish them, they are so tied to our senses, and the senses are instruments of the body, so it is difficult to discern. But feelings already escape… the feelings one experiences; and to try to find the root of this… and then the thoughts… What are thoughts?

If one begins to find out, to understand what a feeling is and what a thought is, and how it works, then one can already go quite far on the path with that. One must at the same time observe how his feelings and thoughts have an action on the body, what the reciprocity is. And then, there is another exercise which consists in looking into oneself for what is persistent, what is lasting, something which makes one say “I”, and which is not the body. For obviously, when one was very small, and then when each year one grows up, if one takes fairly long distances, for example a distance of about ten years, they are very different “I”s from what one was when as small as this {gesture} and then what one is now; it is difficult to say that it is the same person, you see. If one takes only this, still there is something which has the feeling of always being the same person. So one must reflect, seek, try to understand what it is. This indeed can lead you far on the path. Then if one also studies the relation between these different things – between thoughts, feelings, their action on the body, the reciprocal action of the body on these things – and also what it is that says “I” permanently, what it is that can trace a curve in the movement of the being, if one seeks carefully enough, it leads you quite far. Naturally if one seeks far enough and with enough persistence, one reaches the psychic.

It is the path to lead you to the psychic; and so this is the experience, it is the first experience. When one has the contact with the permanent part of one’s immortal being, through this immortality one can go still further and reach the Eternal. It is still another state of consciousness. But it is in this way that one follows the path, gradually. There are other ways, but this is the one which is always within reach. You see, one always has his body with him, and his feelings and thoughts, and at any moment of the day whatever, even in the night one can be busy with this; while if one must have something else around him, people or things or certain conditions, it is more complicated; but this is always there within one’s reach. Nobody can prevent you from having your body with you, your thought and your feelings, your sensations; it is the field of work which is always there, it is very convenient – no need to seek outside. One has all that is necessary. And so what must be acquired is the power of observation and the capacity for concentrating and for pursuing a little continuously a certain movement in one’s being; as when you have some very strong feeling which takes hold of you, seizes you, then you must look at it, so to say, and concentrate upon it and manage to find out where it comes from, what has brought you this. Just this work of concentrating in order to succeed in finding this out is enough to lead you straight to an experience. And then if, for example, you want to do something practical, if in your feelings you are completely upset, agitated, if there’s a kind of storm within, then by concentrating you can try to find out the cause of all that, you see, the inner cause, the real cause, and at the same time you can aspire to bring peace, quietude, a kind of inner immobility into your feelings, because without that you can’t see clearly. When everything is in a whirlwind one sees nothing; as when you are in a great tempest and the wind is blowing from all sides and there are clouds of dust, you cannot see; it is the same thing. To be able to see, all must become quiet. So you must aspire and then draw into this storm… draw peace, quietude, immobility, like this; and then if you succeed it is still another experience, it is the beginning.

Of course one can sit down and try… not to meditate, because that’s an activity of thought which does not lead to experience, but to concentrate and aspire and open oneself to the force from above; and if one does it persistently enough, there is a moment when one feels this force, this peace or this silence, this quietude descending, penetrating and descending into the being quite far. The first day it may be very little, and then gradually it becomes more. This also is an experience. All these are easy things to do.

But if, for example, one has a dream, when one remembers it very precisely in its details and concentrates in order to understand this dream, this too can be an experience, some door of understanding can open and one may suddenly get the deep meaning which was hidden behind the dream; this also is an experience – many things… and one always has the opportunity to have them. Of course the experience which most gives you the sense of a revelation or of something new is the one you have as soon as you enter into contact with the psychic, and in the psychic, when you are in the presence of the Divine; this indeed is the typal experience, the one which has an action on the whole orientation and activity of the being. But it may come quickly or may also take time. Yet between the state in which one is at present and that state there are many rungs. I mean these are rungs of experiences one can have.

So it is a vast programme. The first steps are these: to collect oneself, try to be very quiet and see what is happening within, the relations between things, and what is happening inside, not just live only on the surface.

The Mother