On the nature of Disease and Cure - Part VI

By Patrizia Norelli-Bachelet
Written f
or the Vishaal Study Group
  16 October 2006

I want to provide an example of how the physiology of the female places her in a better position to handle the transformation as it needs to be attended to during the transition. And this will help you all to understand why in India a menstruating woman is considered 'impure' and should not do pujas or enter temples, etc. Sometimes this is carried to the controversial position of the famous Sabarimala temple in Kerala. Women between the ages of 10 and 50 are barred entirely from entering the temple because they are considered offensive to the deity (he is male and an ascetic). At least this is the version put out for the public by certain ‘authorities’ who are reluctant to use the menstrual cycle itself as their reason since women’s groups would scream SUPERSTITION!
But there is a deep truth in this position, yet I do not come across anyone with the authority - because of yogic realisations that confer the Knowledge - who can explain the rationale behind this stricture. And so the more liberated woman looks at this custom as offensive and backward. But it is a fact that women do SHED IMPURITIES both physical and subtle during menstruation. In fact, it is precisely this capacity that makes women more physically and vitally able to deal with occultism and certain yogic practices better than men. If the matter could be presented properly, on the basis of true Vedic Knowledge, I feel certain that all sections would be satisfied and no outrage felt; it would also silence those who consider these customs mere superstition; Knowledge would go a long way to restoring the pre-eminent role of women as in ancient societies.
Certainly the better suitability of women for certain occult practices is the case in the New Way processes. What I describe in Volume 3 [The New Way, Aeon Books] could not have been done by a man; hence the 9th and 10th Avataric descent requires two female incarnations. We have the documented example of Ram Chandra [20th Century yogi, ashram in Chennai]. He stopped just before entering the 'chamber', or those innermost regions his yoga had opened up because of the inward plunge he was experiencing. He knew very well that the direction was not correct and that the process had to be Earth-oriented; that is, downward, inward, to the Centre through the Heart. But not having the right structure he could not enter that 'central point', as he called it. However, he was true to his experience; and this is what makes him stand out as a giant among realisers. In today’s India these are few and far between. If they are going to be true to the Vedic Way realisers will have a difficult time finding acceptance in India today.
Another example is what I wrote in D&C5, where the case history I discuss revealed the inability of the male subject to handle his mission adequately so that he would not succumb to the physical disabilities that pursued him precisely because he did not have a physiological mechanism that would allow him REGULARLY to purify his fourfold structure of the debris that was cast at him occulty. Ignoring his vulnerability in this regard did not help either, because other measures could have been taken if the full process had been understood.
The menstrual cycle allows women to discard debris from both their subtle bodies and their physical. Regarding the latter, toxins are regularly accumulated by all women, sometimes to the point of causing serious distress – known as Pre-Menstrual Syndrome (PMS). But even when not so severe there is still an accumulation that is discharged along with the fluids, allowing women to experience this cleansing on a regular basis. Therefore, the affinity with the Moon’s cycles goes much deeper than believed. It also helps to understand why in many cultures there are two calendars, solar and lunar. The latter is valid when Knowledge is available that makes sense of the properties of the Moon. In India there may be Tantric Yogis who do have sufficient knowledge of the occult to make use of the lunar calendar in the appropriate manner. If Knowledge is not the solid foundation of certain cultural practices, then it is better to abandon them because superstition is a terrible affliction that can leave a culture open to forces of Ignorance and Darkness which is usually the case.*
In The Mother’s Agenda there are entries where the Mother describes her experiences in certain Churches in Europe where she ‘saw’ the real forces that were installed or had taken possession of the altars. She remarked on how the worshippers had no idea that they were praying to a huge Spider instead of Christ! These are cases in point. Because of an ancient tradition, Indian wisemen are aware that this can happen; but they miss the point, or they throw the baby out with the bathwater! In other words, women themselves should be the ones to purify the temple precincts; instead they are closed out. In ancient cultures there were priestesses who attended to the needs of the temples because of their suitability; they were also the Oracles through whom the Gods spoke to the devotee. This is a practice that is still alive in India, but it is relegated to village culture for the most part where women usually fall in trance during observances; therefore we find a mixture that promotes a degeneration over time. Nothing can replace a solid yogic realisation that confers precise Knowledge, if the Tradition is to be re-vitalized and cleansed of these lesser manifestation.
What I write is not just theory. I had my own experience with the menstrual cycle to verify what prior to menopause I could only intuit would occur. When menopause finally did arrive at 56, my intuitions were completely validated.  I experienced that without this regular cleansing certain toxins could not be eliminated and therefore my eating habits had to be changed. This was demonstrated physically through allergies (hives) which would afflict me every time I would divert from the new regime. Finally a new rhythm was established in order to avoid the ingestion of those toxins which before menopause could be handled efficiently with no distress.
This will also explain why hysterectomies, apart from producing a decrease in sexual drive, are usually accompanied by psychological depression unrelated to sex. When a violent intervention of this order is the only possibility of saving a woman’s life, more enlightened measures should be taken to understand that a sacred rhythm has been disrupted. Countermeasures should be taken.
Regarding the occult it is a similar situation. Women are better suited to practices which demand interaction on the more subtle planes. The process described in Volume 3 went even further: one has to face Death without succumbing to a convergence that forces an exit from this dimension as ‘the only solution’ to this intense compression. While I agree that men prefer the ‘upper hemisphere’ activities such as the Mental, there is something else to consider. Women live with and experience continuously the gravitational pull to the centre of the Earth, which men do not experience. That gravitational pull is a physiological reality due to the role blood plays in her cycle, impelled by the lunar rhythms.  It is my view that the extra chromosome which must kick in for the formation of a male foetus out of the female plays the role of closing the male to this gravitational affinity. The ‘direction’ is switched at that point. In X’s words as a child, ‘Women are at the centre of the Earth, men are outside.’
In my experiences with Death I have had to withstand that gravitational pull through compression without succumbing and allowing myself to be driven out of this physical dimension. All my encounters with Death have been similar: driven to a compressed Point. If we cannot resist this compression to form the Base that Ram Chandra describes, Immortality can not be attained. The first step is compression resulting in the formation of a Centre. But before the Centre can come into being which permits these converging, circular operations, realignment is necessary. None of this can occur if first the direction is not Earth-centred. If this is secured, there should be no difference between man and woman in terms of suitability for the supramental processes.

 On the subject of male and female propensities, I would like to conclude by relating my experiences regarding horses in their natural state. Several years ago a horse bred at Skambha was returned to me from a riding school so that I could replace my faithful stallion companion who had died at the ripe age of 27. He had served me in this capacity since he was 12, so my riding experience for many years was with this testosterone machine! The replacement horse had been gelded in the riding school. I noted almost immediately that though in certain ways his performance was more suited to pleasure riding, in and for himself as a member of his species definitely a certain depth was lacking. It was as if he lacked a dimension or two. I can only describe it as a feeling of depth. The full range of emotions seemed to be lacking, though the gelding did display more emotion in certain situations than the stallion, but these were subdued or coloured differently. It seems that having before him the objective of covering a mare, the stallion’s sensorial faculties are challenged in a way the gelding does not face. The horse not gelded is therefore more ‘rounded’. But when discussing this with Jockey Silva, for instance, she explains that there is absolutely no difference in a race between the two. Performance in that sense does not seem to change. Nonetheless, the sensation I am left with is this lack of intensity, of depth when the horse is gelded and the level of testosterone drops dramatically.
The question of manipulation of testosterone demands attention in this transitional stage. This entails a transmutation of Mars occultly. It is accompanied by physical explorations of the planet itself.


* The Navaratri is a case in point. It encompasses and entirely occult process – indicated because it is a night-time observance, centred as it should be on the Goddess. When an observance is at night and lunar it clearly points to a utilisation of the special attributes a woman holds in handling those subtle forces and processes. Covering a 9-night cycle makes the observance especially meaningful.


On the nature of Disease and Cure - Part V

By Patrizia Norelli-Bachelet
Written f
or the Vishaal Study Group
  28 July 2006

We left off this discussion by focussing on the role the play of circumstances may exert to bring to the surface the core of an illness or physical disturbance. Certainly the most significant aid in any healing process would have to be the discovery of the central ‘knot’ of a disease. And because the physical is the vessel containing all the less dense layers that constitute our total being, we realise that it is often a complicated task to uncover this nucleus, or the illness’s DNA, as it were. But unless we do, only temporary relief may come about such as medication provides; usually the problem returns, often with renewed vigour.
After a lapse of many years, initially what drew my attention back to the art of healing several months ago was my concern for a person of very high spiritual attainments whom I greatly respect. I felt that his constant physical distress was impeding him from a full dedication to his mission, given the continuous demands his numerous physical problems imposed; the point was reached where surgical intervention had become necessary. But according to the subject’s own conclusion, these interventions did not bear the positive results medical science promised. Having reached a more advanced age, these constant lapses were cause of serious concern.
I was struck by the fact that the diagnoses which had led to a certain medication or surgery did not uncover the nature of the actual disease or malfunction. Finally the point arrived where the subject himself came up with a different version of the location of the problem: he felt the doctors might have missed the point entirely. From my perspective, this was an invitation to an entirely different approach. And so, with the subject’s photograph at my side day and night, I began my usual concentration sessions whenever time permitted, in the manner I used to undertake many years ago.
The real nature of the problem, I felt initially, lay revealed in the diverse manifestations of the physical distress. There was improper functioning centred largely on the lower chakra; but, at least in my view, it was all notoriously imprecise. It was in fact this imprecision, or a sort of ‘floating’ quality, that caused me to reflect that the doctors treating the subject over the years, and he himself, were not fully aware of what the problem was. No one seemed to have located the real cause, and hence treatment seemed as imprecise as the illnesses.
In this light, my concentrations were aimed at organising the total field of the problem so that the play of circumstances might provide the key; and this could then unlock the door to a process of true healing, whatever that would be.
My concentrations quickly brought results, though initially the connection between the play of circumstances and the malaise were not at all evident. In fact, I assumed that there was no such connection at all. It went like this: On a sudden impulse I sent the subject the first part of the series ‘The Day of the White Peacock’, though I was not entirely sure why since he has been involved with my work only from its outer corridors in a sense, while that series covered intimate details meant largely for closer associates of the Mother, and knowledgeable of Sri Aurobindo’s mission as originally played out in the laboratories where their joint work had been established. It would have seemed that my impulse was farfetched and perhaps even inappropriate; whereas it was just the contrary. Sending the subject TDWP triggered his own revelation of the real factors behind his continuous physical disturbances.
Revelation came in the form of his reaction to my text and the problems I exposed in that series. He wrote to me that he had similarly been under attack from the orthodox of his school and line of work, as well as others who felt threatened by his teaching. He had even been targeted by a proficient witch doctor. This situation covered many years, but his attitude all along appears to have been simply to ignore them, as he wrote, ‘they run off’ like water on a duck’s back.
Reading these words I instantly knew what lay behind all his physical problems that were like constant companions throughout his life. I saw that while his mind could easily disengage itself from the intrusions and disturbances, his body had a very different story to tell. In other words, this was a case of a serious, long-standing disconnect.
I conveyed this to the subject, but there was no reply.
This indifference on his part was a sort of protective device. Our subject had been sent by his teacher to bring the message of his particular teaching to the West and to set up centres there. It was a pioneering mission. He was carefully selected for this task - that much was clear - since he seemed to be perfectly fashioned for success. But the mission, it seemed to me, was far more dangerous than perhaps originally imagined. It was complex and would involve hidden forces of a subtle nature, entrenched energies that might not take lightly to this ‘intruder’. Indeed, to carry out such a task without the consequences our subject encountered (though ignored by him), one would have to be an ‘impeccable warrior’ as it is known in traditions dating back to ancient times, which do not shun the world but which demand of practitioners that they carry on with their transformation right in its midst; indeed, often using that very incompatibility as a goading power for the inner work. But to do so successfully there would have to be a certain preparation, a protective mechanism which would allow the ‘warrior’ to remain unscathed through this most difficult engagement. I wondered if this had been the case with our subject. His physical condition seemed to indicate the contrary. I felt that he had been thrust into a big bad hostile world without adequate preparation and therefore left vulnerable.
Thus, he did carry out the sacred mission entrusted to him rather brilliantly; but his physical paid the price for a certain lack of ‘impeccability’, the need for which seemed to be ignored, or at least not adequately dealt with. This left our subject vulnerable in his subtle sheaths to ‘infiltration’ from hostile quarters; hence the ‘floating’ quality of the disturbances - because they were indeed volatile in nature, moving about well hidden in those less dense layers.
Apart from the clues I was receiving from the subject’s location in the Gnostic Circle by his age, one’s natal horoscope is often an aid to discover certain predispositions as described above. In our subject it was largely his Gemini rising which confirmed a mental poise or inclination that could be indicative of his ability to DIVIDE himself into these different parts where his mind could disconnect from his body easily. ‘Up there’ all was under control; but this left his body entirely vulnerable. What complicated matters even more was his highly evolved being, where a duality of any sort could hide itself well by the belief that, in his own words, he was above it all.
This Gemini factor might not have had any effect on his health had he led a ‘normal’ life, which was hardly the case for our subject. The nature of his mission alone placed demands on him of a more stringent order.
To illustrate, the caste system in India is very ancient. The very first indication of its existence comes to us in certain verses of the Rig Veda which connects the arrangement directly to the cosmic harmony. Tradition sustains that unlike what is commonly believed, or what may have been the state of affairs after a degeneration set in, the highest caste, the Brahmin, had certain sacred duties to perform for the community which demanded a life of great austerity. This not only involved prescriptions regarding material possessions and other such mundane matters, but an entire regime or life style, as we could call it today. The Brahmin had to perform certain functions for the civilisation which precluded the experiences an ordinary humanity takes in stride with no deleterious affects.
The same could be said for our subject, whose duties were indeed of a high order. These left him not only the target of constant attacks, often from quarters where the manipulation of subtle forces is a trade well known, but even just plain bad will that one encounters as a constant feature from life in a world governed by the Cosmic Ignorance such as ours. These too do take their toll.
We have the experiences of the Mother to testify to the above. She was indeed the target of such attacks. We have it on record from Sri Aurobindo himself that in 1938 he suffered an accident and broke his thigh bone precisely because he was ‘busy protecting the Mother’ during a period when hundreds of visitors poured into the Ashram for the quarterly-held Darshan; to protect her from the influx he had disregarded his own needs. There are a number references to attacks of this nature, finally requiring the intervention of experienced practitioners of occultism after Sri Aurobindo’s departure. This was the case in 1962 when the Mother almost succumbed to ‘black magic’. An experienced Tantra Yogi came to her aid; in the process he also noted that the attacks originated right in her Ashram from among her own disciples!
We can consider the Mother to have been an accomplished Divine Warrior and a supremely competent occultist; nonetheless, she was vulnerable. How much more would our subject have been considering that, for one, women are far more adept at dealing with matters occult and coping with such attacks than men. But in ignoring these realities he must live with these constant reminders of what he chooses to ignore.
[Link to Part VI]


On the nature of Disease and Cure - Part IV

By Patrizia Norelli-Bachelet
Written f
or the Vishaal Study Group
  28 July 2006

[Link to Part I, Part II or Part III]

If a psychological factor underlies disease and physical ailments, how do we come to know this is so; moreover, for a physical ‘knot’ to contain more subtle elements it stands that they will elude our detection, otherwise, we must assume, the illness could not have established a foothold in the physical. How then are we to discover what the contents of that ‘knot’ might be? How are we going to be honest with ourselves to the degree required - but according to the demands of integrality?
We may resort to psychotherapy, but this is a lengthy procedure and often with questionable results. It may well cement in our consciousness-being a direction or emphasis contrary to our needs during the long process of analysis. In such a case, the cure may prove worse than the disease.
I would like to discuss several case histories in which I was called upon recently to consider these issues while undertaking to heal certain individuals. The psychological factors were largely unknown to me, but somehow I had to understand what the contents of the physical knot were. To achieve this I had to employ a method I always make use of: the incorporation of the Becoming. That is, I concentrate on the individual and, when known, on the specific area of the malaise, with the purpose of engaging the periphery in the healing process. In other words, the play of circumstances (surrounding the illness) becomes organised; before long it conveys what needs to be brought to my awareness as well as to the awareness of the subject. Within a very short time, often surprisingly quick, a ‘set up’ becomes apparent in the atmosphere or ‘field’ of the healing process which often uncannily reveals the contents of the knot; or at least what keeps it in place defying all attempts at removal.
But at this stage we do not really seek to dislodge the knot; rather, we observe, we make of it an ally who, through pain and imbalance, is brought to serve the cause of transformation but through this dramatic means - as I wrote, through mutiny. By this time, if the malaise is serious enough, the ‘mutiny’ has captured centrestage of our subject’s life.
A word of caution. There are some who encourage the physical to occupy centrestage as a fixed pattern to which the physical quickly and willingly becomes attuned. This is done by an excessive focus on everything that transpires within the body. In my experience as an observer of such cases, I have noted that the physical is not able to do what it knows best how to do, - that is, to keep itself healthy. It experiences continuous interference; it is constantly under scrutiny, constantly under surveillance. Indeed, these subjects are continuously besieged by some form or other of physical imbalance simply because the physical is never allowed to keep itself healthy without interference. It may be thought that this is the way to transform the physical - this constant observation with the objective of awareness, often with the idea that one is following a pattern established by the Mother herself in this regard, but I question whether this is a help or a hindrance.
The ultimate goal of our concentration exercise is to use the ‘set up’ to indicate the road to improvement or even complete cure without undue focus on the illness itself because, it is well to remember, the physical can easily fall prey to excessive self-importance. The infirmity in this part of the process becomes peripheral; we are more interested in the total field and cure may then be indicated through the play of circumstances. This may be through allopathy or any of the other alternative medications and treatments now available; or, as when the immune system needs fortification (the goal of all healing), an externally injected circumstance/ingredient that can provide this boost. For example, my attention was drawn to a person suffering from Lyme Disease. This form of concentration revealed that her physical had become vulnerable due to a failure in her immune defences. The issue was then to reinforce those defences. Medication was not the final answer since the cause lay in a vulnerability caused by psychological rather than physical reasons. Regarding this particular illness, medication can create a semblance of cure for a while, but the symptoms invariably return. When circumstances brought the ‘boosting’ ingredient into the organised field of her condition, its impact was immediately felt with positive results.
A word on the structure of disease. In the case of Lyme, which originates from the bite of an infected tick, the striking aspect to the disease is its total lack of organisation. It seems to have no centre, and by consequence it has no determined course or clearly definable parameters. It is, in fact, sheer chaos. This particular disease, and there may be others as well, appears to the inner eye as a clever method to avoid cure by its erratic, structureless behaviour. It strikes anywhere in the body at any time. Finally it appears to just fade away following an undetectable, hidden ‘schedule’ all its own, but not dependent on any particular treatment or medication. My sense is that it ‘fades away’ precisely when, for other factors, the subject’s immune system has received a boost. It then does the work of healing from within.
The most recent news from the subject (28.7.2006) is that her attitude remains positive and her energy level is good. Her blood tests for the disease itself were ‘finally good’, but the underlying infection (salmonella and strep) was still there - somewhere! The doctors do not know where it is located and hosted. They had already removed the subject’s gallbladder and tonsils, I assume as potential hosts spots, - what next? I advised that she stop removing her body parts and continue the focus on her immune system. I will continue to concentrate on the organisation of not only this uncanny disease that hides itself throughout the system so well, but her life in general, so that it too becomes reorganised and able to provide the needed immune boosts. One aspect of Lyme is the severe joint pains which come and go at random. In my experience joints are ideal for hosting, and hiding.
An example of the above question of organising the play of circumstances which then provides the cure, is given in The Tenth Day of Victory (pages 137-141) regarding P.’s illness. An almost instant cure took place - but not miraculous due perhaps to the blessing packet I had received from the Mother and placed under the boy’s pillow. This may well have caused the cure, but it occurred through a shift in the play of circumstances encompassing the yogic movement which caused a reorganisation of events that then brought the right doctor and the right medication. The periphery had become an integral part of the healing process.
My point is that we cannot be dogmatic if we want to heal in a new way that incorporates the Becoming. Cure is totally an individual circumstance - unless we are dealing with collective manifestations like the medieval Black Death, or even AIDS. But that is another issue. For now we are concerned more with the philosophy of healing. What are the origins of disease in the individual and how can healing take place while respecting the processes of integrality and the need to deal with all four layers of consciousness-being?
I shall analyse the procedures I experienced over these past three months involving several individuals in different walks of life and different degrees of involvement with me and my work; that is, different levels of awareness of the methods I would employ. This ranged from total strangers to the Work though not to me, to a more conscious involvement. In all these cases the more closely the individual was conscious of the New Way background, the more enlightening the process turned out to be for all concerned, including myself. The process gave to the participants as much as the level of conscious awareness permitted. If this was slight or non-existent, the knowledge that evolved from the exercise was similarly constricted and linear. With a more open involvement, the fruits were manifold.


On the nature of Disease and Cure - Part III

By Patrizia Norelli-Bachelet
Written f
or the Vishaal Study Group
  22 July 2006

[Link to Part I or Part II]

Attempts to immortalise the human species cannot succeed without considering that the physical is only a vessel. If we remove the vital sheath, for example, there is no organised life in the cell. The vital sheath animates the body. Considering this, cloning and other such procedures bring up the fact that it is in the womb that these various sheaths take shape and are organised into a single entity. It is clear that the integrated organism of all four planes cannot be produced without it. This process has not yet become activated in the male spermatozoa. ‘As above, so below’ would pertain here because the entire evolution of the universe, as well as individual species, proceeds from the Cosmic or Individual Womb. In the ‘seed’ the compacted content from the other side appears as the first Point (in space); then logically dynamism is required to draw out those contents and in the process of extension other sheaths are formed and other planes participate in the growth process. All are the human being; but this is ignored by science today.
On the individual level, if you move out of your body with your vital sheath where your conscious awareness is placed, you will observe that all ‘physical’ sensation and cognition will be in that vital subtle body. The physical stays behind, completely inert – not dead as such, but inert; the connections are still maintained with the others sheaths, though conscious awareness is placed outside the physical.
In this third stage of the Supramental Descent we are all made aware of the connection because it is only now that the Becoming has been fully integrated into the processes of Yoga. Therefore, if healing is to evolve along with the rest, these more subtle material sheaths must somehow be brought into the process. More specifically, we want illness and disease to become aids in the Yoga because they encapsulate the ‘knots’ in our consciousness-being that obstruct the free flow of the Power as nothing else does.
I am stating here that all physical illness, disease and distress has a history that is very different than what our doctors assume, even practitioners of alternative systems. We have to learn what that is; then not only will healing begin but the illness itself will be integrated into the processes of Yoga in a positive and dynamic manner.*
Indeed, dynamism is central to healing, as it is in transforming everything we know as life on this planet. This means that we have to find the key to experiencing this same dynamism but centred on the problem at hand, - that is, the particular physical distress we are dealing with. To do so we concentrate on the problem in a way that makes it the centre or the ‘central purpose’. It becomes the sun of the concentration, which really means that we do not deal with it in the negative but rather as lying at the heart of an area of our physical embodiment that asks to be integrated. The disturbance we experience in an illness is when the physical rebels and ‘takes over’, as it were. The subtle dimension, the 0 of the malaise, has been ignored or missed for too long; finally a rebellion takes place, a sort of mutiny where the problem (subtle) demands attention, demands to be reckoned with – indeed, integrated into the progressive experience of growth in a harmonious containment and no longer ignored. This ‘mutiny’ will make certain that the 0 of the illness is no longer set aside.
In this light, an interesting characteristic of illness is its self-centeredness; by its very nature it is a phenomenon that owes its existence to the ego. Without that, there is no illness.** ‘Mutiny’ is a rebellion of the ego, and that is where the imbalance has to be located.
Having established the above, we may all agree that behind any illness, if we delve deeply enough, there will be found a psychological (ego-centred) cause and that this must be recognised and dealt with if healing is to take place. All ‘new-age healers’ and practitioners of alternative techniques will concur with this more holistic approach to healing. Where we part ways, however, is how this 0 dimension is going to be treated; or better, what role it will be allowed to play in the process. In a dynamic yoga it is not just a question of dealing with a psychological ‘knot’. We may even locate the disharmony with considerable accuracy through many sessions of psychotherapy, accepting by so doing a connection between the psychological dimension and its physical manifestation. We may even believe that healing has taken place precisely because we accept that there is a root cause medical science ignores while we do not.
But this is only a first step – to accept that there is a psychological dimension underlying the physical problem. Much more has to be done, actively, if the new way of healing is to take place. The positive, dynamic engagement of the disease must come into being in our own healing process. This is done through engaging the Becoming as our aid. And this is beyond the reach of ordinary therapies, including psychotherapy.
I will draw this part of the series to a close by giving you all the time and space to digest the above and perhaps to relate it to your own experience.

[Part IV to be posted]

*   The Agendas quite often reveal that this was the Mother’s approach to her own physical distress.
** The Mother has stated this time and again in her work on the Physical: Illness is an illusion, even death is an illusion.