THE ideas of Mother as expressed by her words are obviously a two dimensional picture of her being and her perception of the truth, as far as our understanding of them is concerned. For our view lacks the ‘third dimension’ of experience of the essence of her words. In fact, the level of her being lies outside the pale of our expression. Language as we use it in our daily lives is contrived to meet the needs of expression of a lower level of being and, as such, it lacks the means of expressing deeper experiences. Rythm and rhyme and other stylistic divices are the last efforts of our language at the expression of deeper experiences. All experiences that are deep are fundamentally related to emotions and hence inarticulate gestures and cries are the end of normal expression. Silence, in this respect, is itself a medium of expression of a feeling that transcends vocal expression. It is the expression of the level of being that lies immediately outside the realm of normal consciousness. From this we can just guess how deep the emotional perception of the Self can be when we see a sage lost in silence for years on end ! It is as deep as Space and as infinite as Time. Hence, the Perfect Ones can plunge even others into such silence irrespective of the separation from them in time and space. That is what we call a miracle. The self-same miracle is simulated on a far lower level of our imagination in the various arts where there is no barrier of verbal medium to express the experience. That is why Bhagavan Ramana said that Silence is the most expressive medium of Self Knowledge. Gurdjieff said that “work", as he called mystical knowledge, demands the learning of a new language to convey the hidden truths in such a way as to rise over the absolute disagreement between the individualised language of human beings.
Scriptures were written in a language that has both these qualities : firstly, it is written in a special language which needs trained interpretation to get at their truth, even then they are a two dimensional verbal shadow of the experience of the Wise Ones. Thus the scriptural teaching sometimes, nay very often, is seemingly contrary to the acts and words of Godmen and prophets, The Hindu scholars of the time of the Buddha and the Pharisees and scribes of the time of Jesus violently persecuted the godmen and their followers, while all that these godmen have done was only to revive the true spirit of the religion which they had debased by mere adherence to the letter at the expense of its spirit.
The contradiction between the scripture and the teaching of the godmen is only apparent. Firstly ,it must be understood that the life and teachings of the godmen, in course of time , become the scriptures themselves ,and the suffer the same fate as did the early scriptures, at the hands of those who have eyes but do not see , and heave ears but do not hear.
This enigma is explained by the fact that it is not mere words that conveyed the true spirit of the godman’s teaching to his immediate disciples, without the slightest ambiguity, while the same words, however faithful recording, are likely to cause the most violent differences of interpretation. The personality of the godman spoke to this disciple more then their words did. Sankaracharya wrote in this “Hymn to Dakshinamurthy ” about
“Maunavyaakhya Prakatitha Parabrahmatatvam” “The Nature of the Absolute Truth communicated by the commentary of Silence ”.The Knowledge and Enlightenment are mainly include by the sublime presence of the godman and he communicated more by the silence between his utterances; his utterance are only pegs or plotting points to recapitulate the sprit of his teachings just as words uttered are only articulate of the various sounds at various points on the pathway of the out-going breath. when we read the scriptures we miss the radiation of knowledge by the godmen’s presence which was felt by his disciple; we miss his action which are practical demonstration of the implications of his pronouncements. Thus we find that in Islamic my stoicism,the life and personality of Mohammed are taken as the measure of the teachings of the Koran in practice. Similarly ,Thomas Kempis “Imitation of Jesus Christ” illustrates the same idea.IN every religious body, the faithful are modeled on the personality of the prophet of that religion.
All that we have said so far points to one fact the study of Scripture is incomplete and imperfect in the absence of a competent authority to expound it and without special training up of the faculties of the mind.
Besides, the scriptures are considered to be impersonal (Apourusheya). That is, they are not the creations of one genius by his greatness. The scripture or the Book’ means the Truth that the book embodies. This truth contains the clue to unravel the mysteries of Man, Creation and God. This truth is self existent. Only it is perceived from time to time by those whom we call godmen and is recorded by their apostles. The Truth of the scripture does not rest with the individuality of the prophet or the apostle. who recorded it. It is Eternal, self existing and it is the essence of all that IS. The injunctions of the scriptures regarding one's conduct concern only the shaping of the mind towards the understanding of the Truth. Good and evil are based on this standard.
Mystical teaching says that Mystical Knowledge, Mystical Truth and Mystical Consciousness are identical. The Truth is of the nature of Consciousness; it has the quality of life. It manifests itself, operates actively, renews itself from time to time, and in the process, casts off much of “moulted skin” in the form of mummified fied religious traditions which are devoid of the living sap of spirit in them. There is something more peculiar about it. lt chooses the individuals in whom it manifests itself in all its glory. The authority and genuineness of the scriptures or the commentaries on the practical application of the scriptural statements is based upon his factor. In every mystic that attains perfection, the truth of mysticism and mystical tradition is repeatedly established.
The systems of yoga afford us a wonderful example of this kind. Yoga. speaks of the six centers of consciousness in Man (shutchakras) their shapes, colours, sounds, and the powers that are realizes at their awakening. All this is believed in by some und it is scoffed at by others. But some born mystics who attain inner perfection without any theoretical knowledge or even awareness on their part witnessed the same truths. Bhaiji writes in his book on Anandamayima, how Ma Anandamayi described the shat Chakras in detail from her own experience, and how her description agreed perfectly with Sir John Woodroff"s account of the same in his books.Even though she never studied the vedas , in moods of Self-absorption,she was found to recite them spontaniously. Once when she approached the tomb of a moslem saint, she spontaneously went through all the Postures and recitals of Nimaj or the Islamic prayers, even though she was totally ignorant of them in the normal sense of the term. The experiences of Ramakrislna Paramahamsa bring out the same point. Ramana Maharshi’s statements on the Reality and the Way are in perfect accord with the advaitic teaching of the Upanishads and Sankaracharya, even though he did not study any of these on the eve of his Self-Realization. The whole of mystic teaching is a matrix of such a universal truth. Whoever experiences it in himself inevitably passes through the some stages. Thus the mystic truth is impersonal, universal , and is perceived in the same forms by seekers of temperaments however different.
This is perhaps what Christ meant he he said that he did not come to destroy the scriptures but to fulfill them.
Even Mother says that she says nothing that the scriptures did not state. The difference and even the apparent divergence between the scriptures and the statements of Mother is a result of our wrong understanding of the scriptures and she made no secret of it. She is the embodiment of Existance-Knowledge - Bliss which manifested Itself in ancient times in all the prophets. 'Their spirig being the same, their words cannot he mutually contradictory.They can be different in accordance with the level of understanding of those in whose midst she sprung. Mother’s words illumine even the obscure parts of scriptural teaching. Scriptural teaching some times serves times serves the noble purpose of revealing the many facets of Truth that underlie her seemingly insignificant words. Whenever we find a contradiction ,we are not too wrong in assuming that we have understood neither the spiritual journey. Mother’s saying “Experience bestows knowledge;(theoritical) Knowledge does not bestow Experience “explain how the scriptures came to be written by men out of their own experience (not of logic or reasoning), and that mere study of scriptures without personal experience cannot bestow real knowledge. It points out the difference between the Christ and the scribes. It Places sastra or scriptural Knowledge in its proper place and indicates its relation to her own words which are emenations of her own experience.
The Village peon of Krosoor was suffering form ulseration in his stomach. He came to see Mother before going to the city for being operated .Mother made a gesture to her visitors to go and have their meal in dinning hall. He went ,and he ate a normal meal. For, did she not ask all to eat? He did not suffer again from the ulcer. It disappeared! Jesus straightly charged the blind men,(it is said)saying .”se that no man know it ”.Mother would say, “I do not know all that ”.It happened on his faith.