News & Notes 685:House of Mother's Agenda
And it is precisely the body that he is speaking about in the last paragraph: “Transform the animal into the Driver of the herds.” When one becomes a divine consciousness, a divine personality, then one can be the master of all the bodily activities, because one is superior to them; one is not bound to these activities, not subject to them, one dominates them, one has a greater consciousness than that of the individual, of the little separate individual; one can make just a little more progress and instead of being subject to all these animal needs of the being, one dominates them. But these are not two consciousnesses, one superimposed on the other, it is one consciousness being transformed into another.
(Looking at the child) I am afraid she doesn't understand at all! She is looking at me completely bewildered!
You are wondering how in a body like this, you can be different from what you are? Well, you can! (laughing) It is something that can happen!
(Mother looks at some written questions.) Here is the exact complement of your question. I am asked:
- “What are the characteristic features of a world-personality?”
The most characteristic feature is precisely this change of consciousness. Instead of feeling like a little, isolated person, separated from others, one feels one is a universal person, containing all others and intimately united and identified with all others.
And I am asked:
- “How does this person speak and act?”
Speak!...The question is not very well put, for if you ask how he speaks, well, he speaks as everybody does, with his voice, his tongue, his mouth and with words! If you were to ask what is the nature of what he says… obviously, if he expresses the state of consciousness in which he lives, he expresses a universal state of consciousness, and seeing things in a different way from ordinary men, he will express them differently, in accordance with what he sees and feels. As for acting… if all the parts of his being are in harmony, his action will obviously express his state of consciousness.
Now, there are people who have very decisive experiences in one part of their being, but these are not necessarily translated, or at least not immediately, in the other parts of their being. It is possible that through sadhana or concentration or through Grace, somebody has attained the consciousness of a world-personality, but that he still continues to act physically in quite an ordinary, nondescript way, because he has not taken care to unify his whole being, and though one part of his being is universally conscious, as soon as he begins to eat, to sleep, walk, act, he does this like all human animals. That may happen. So, it is again a purely personal question, it depends on each one, on his stage of development.
But if it is someone who has taken care to unify his being, to identify all its parts with the central truth, then naturally he will act with a total absence of egoism, with an understanding of others, an understanding which comes to him from his identification with others — and so he will act like a sage. But that depends on the care he has taken to unify his whole being around the central consciousness.
For example, to take the most positively material things like food and sleep: it is quite possible that, if he has not taken care to infuse, as it were, his new consciousness into his body, his need for food and sleep will remain almost the same and that he won't have much control over them. On the other hand, if he has taken care to unify his being and has infused his consciousness into the elements constituting his body, well, his sleep will be a conscious sleep and of a universal kind; he will be able to know at will what goes on here or anywhere, in this person or that other, in this corner of the world or any other; and his consciousness, being universal, will naturally put him in contact with all the things he wants to know. Instead of having a sleep that's unconscious and useless, except from a purely material point of view, he will have a productive and altogether conscious sleep.
For food it will be the same thing. Instead of being a slave to his needs, usually in almost entire ignorance of what he needs, well, he will be perfectly conscious, at once of the needs of his body and the means of governing them. He will be able to control his needs and rule them, transform them according to the necessity of what he wants to do.
But this requires a great self-mastery and the realisation of what Sri Aurobindo says in this last paragraph, that is, instead of remaining below, subject to the laws of Nature, dominated by these laws and compelled to submit to them, failing which one is completely unbalanced, one becomes the master, one looks at these things from above, knows the truth of these things and imposes it upon the body which should normally accept it without any difficulty.
Anything else on the same subject?
- Mother, what does “ordered intuition” mean? (“Transform reason into ordered intuition.”)
Ordered intuition.... For at the beginning, when one enters into contact with the realm of intuition, it is a sort of spasmodic contact; that is, from time to time, for more or less explicable or conscious reasons, one suddenly has an intuition or is possessed by the spirit of intuition; but it is not methodical, not a phenomenon which occurs at will, organised and obeying a central will. But Sri Aurobindo says that if the entire reason is transformed — he speaks of transformation, you know — if the reason is transformed into the very essence, the substance of intuition, then the whole inner movement of the inner mind becomes a movement of intuition, organised as the reason is organised, that is, it becomes active at will, answers all needs and comes into the being in accordance with a methodical system. It is not something which appears and disappears one doesn't know how or why; it is the result of the transformation of the reason, which is the higher part of the human mind, into a light higher than the mental light, a light of intuition. So it becomes ordered, organised, instead of being spasmodic and uncoordinated.
Questions and Answers 1956, p.379
|The Ponder Corner:||“Humility before the Divine is also a sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward.”|
Letters on Yoga – II, p.42