Loretta reads Mother's Questions and Answers:1956-12-05

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Transcript of:
Mother's Questions and Answers: December 5, 1956
by Loretta, 2018 (1:13:16)
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We are now into yogic work here. Sri Aurobindo gives it to us in loving, but very brief sentences. He tells us what we have to do very poetically.

This week Mother reads the five aphorisms which advise us what to do for each of the five aphorisms that she read last week. She started teaching from Sri Aurobindo's little booklet, “Thoughts and Glimpses”; and these are all under the heading that he has called “The Goal”.


Essays in Philosophy and Yoga
“Thoughts and Glimpses”

Essays In Philosophy and Yoga - Thoughts and Glimpses.jpg
PDF (15 pages)


In the first one – the one about reason – we have to transform it into “ordered intuition”. And then we become light.

In the second one, we transform effort into “soul-strength”. And we become conscious force.

For the third one, we transform enjoying into causeless ecstasy; and we become bliss.

For the fourth one, we transform our divided individuality into the universal personality; and we become divine.

In the fifth one, we transform our animality of physical functions into the being which actually controls the herds of all animals – and here, Sri Aurobindo calls it Krishna.

When Mother answers questions in the class, she gives very simple explanations about these aphorisms. And when we listen to the tape, we can hear her voice speaking lovingly and carefully. It is as though she's speaking to a small child. And when we hear the voices of the students who ask the questions, they do seem rather young; but we will see that even if her answers seem easy to understand for us, the students are having a problem understanding them. So today we don't get deep explanations.

We can't feel in Mother's words the sense of a particular state of consciousness that she is teaching about. And usually we do. Usually Mother imparts more in-depth experience than she does here. It may be very easy to understand her words – but perhaps we would like something more.

So we're going to take some of Sri Aurobindo's poetic descriptions of his own experiences. We'll round out some of the information that we will hear Mother say.

The first question is asking about what is the state of “even and objectless ecstasy” that is in the first aphorism. Mother explains very simply, saying that it is ecstasy that has no cause, and it is a constant state. Ecstasy that we feel that is never dependent on outside circumstance. And we have ‘causeless’ ecstasy, ‘objectless’ ecstasy, because we have found the source of ecstasy within ourselves. We have it when we are in constant contact with the divine universal and eternal Bliss, and then we have a constant relationship with it – and it basically fills our being: we can't feel anything else.

Sri Aurobindo wrote some poems about bliss which bring us his personal experience. There's one which is called “Bride of the Fire”, and in that he also tells us a little bit about how he's made himself ready for ecstasy. And he also tells how he's made himself ready for the delight of the beauty of Light. This is “Bride of the Fire”:


Bride of the Fire


Bride of the Fire, clasp me now close, —
Bride of the Fire!
I have shed the bloom of the earthly rose,
I have slain desire.


Beauty of the Light, surround my life, —
Beauty of the Light!
I have sacrificed longing and parted from grief,
I can bear thy delight.


Image of ecstasy, thrill and enlace, —
Image of bliss!
I would see only thy marvellous face,
Feel only thy kiss.


Voice of Infinity, sound in my heart, —
Call of the One!
Stamp there thy radiance, never to part,
O living Sun.[1]


We have another poem where he gives us his experience of causeless ecstasy, and also his relationship with the divine eternal Bliss. It's a sonnet, and it's called “Bliss of Identity”:


Bliss of Identity


All Nature is taught in radiant ways to move,
All beings are in myself embraced.
O fiery boundless Heart of joy and love,
How art thou beating in a mortal’s breast!


It is Thy rapture flaming through my nerves
And all my cells and atoms thrill with Thee;
My body Thy vessel is and only serves
As a living wine-cup of Thy ecstasy.


I am a centre of Thy golden light
And I its vast and vague circumference;
Thou art my soul great, luminous and white
And Thine my mind and will and glowing sense.


Thy spirit’s infinite breath I feel in me;
My life is a throb of Thy eternity.[2]


In this beautiful sonnet, we've heard Sri Aurobindo speak of what Mother teaches in the answer to the fourth question: it's a question about having a universal personality. He says very simply, “All beings are in myself embraced.”

In class, Mother speaks of some practical aspects of what happens when we become universalized beings. Mother spoke about that often. One of the messages Mother once gave out was:

“When you are conscious of the whole world at the same time, then you can become conscious of the Divine.”[3]

It is this consciousness – this universal consciousness that she speaks of – which will give the people of Auroville a life of real human unity. We begin to universalize when we care about what happens to the whole world and the whole universe, instead of only caring about what happens to us. One example here [in Auroville], is that this makes for conscious and careful waste management, and eco-friendly sustainable living, both of which are now very important worldwide. Mother said that Auroville would be a universal township: a true place for human unity. And even today, Auroville is already a leader in these movements of caring for our earth and all its people.

Of course, full universal consciousness is much, much more. A growing consciousness of other people's needs and the earth's needs comes with growing up. But the goal of full universalizing of consciousness is cosmic consciousness.

Sri Aurobindo gives us a sense of this very vast, very high, very conscious state of being, in a sonnet where he tells us of his own experience of full consciousness. Full consciousness has the supreme Witness, and at the same time full consciousness has full manifestation of Nature in the world. The sonnet is called “The Cosmic Spirit”:


The Cosmic Spirit


I am a single Self all Nature fills.
Immeasurable, unmoved the Witness sits:
He is the silence brooding on her hills,
The circling motion of her cosmic mights.


I have broken the limits of embodied mind
And am no more the figure of a soul.
The burning galaxies are in me outlined;
The universe is my stupendous whole.


My life is the life of village and continent,
I am earth’s agony and her throbs of bliss;
I share all creatures’ sorrow and content
And feel the passage of every stab and kiss.


Impassive, I bear each act and thought and mood:
Time traverses my hushed infinitude.[4]


In Mother's answer to the second question, she gives the work to do. The second question is about not being the animal: not being controlled by the bodily needs which we have, because we have bodies that are animal bodies on earth. The solution is to be the driver of the herds of animals – which here Sri Aurobindo is telling us is the divine consciousness, by using the name Krishna. ‘Krishna’ is used throughout India, and it's universally throughout India considered to be the divine consciousness itself.

But to do this, we have to organize all the parts of our being around our central being: our soul, our psychic being. From time to time, Mother has given some particular direction about doing this. For example, she has said that we should pass the movements of our day, as a regular practice at night, before we sleep – we should pass the movements of our day before our highest consciousness. She said if we do that, we will change very quickly.

And she has also told us to have a more conscious part of us teach a less-conscious part of us. Usually we have not been trained to control our physical processes very much. All children learn to control bodily functions as they mature. But the general, socially-acceptable level of control is not much, compared to what we are capable of if we take the time and make the effort.

Mother is speaking of having the Divine take possession of all the levels of our being, all the physical needs: food, sleep, activity, etc. And we actually can do this with the higher wisdom and energy of the soul. When our psychic being comes forward with its eternal wisdom, and its eternal connection to our divine source, then we begin to have more control over how we take care of our body. Still, it is a long, hard work – because our body is the most unconscious part of us. It is unconscious matter.

And usually, we have neglected or abused our body, because we haven't been taught any differently. We have the ignorance to get over, the lack of education to deal with, and also a lack of encouragement to do this kind of thing: to look after ourselves properly.

At one point in Mother's Agenda, she speaks of another kind of control connected with the transformation. She has some days when she's fainting. Mother goes through several days where her body just loses consciousness. And when she figures out what it is, she tells Satprem that it is ‘a change of government’”. All her body functions are coming under a different kind of control. And she says, “I call this ‘the change of government’”.



The last question is about intuition. We all receive intuitions from time to time; we may have an intuitive feeling which we just know is right, or we may get a flash of intuitive wisdom which gives us the truth of something. So where do intuitions come from? Sri Aurobindo has explained that there is an intuitive plane of consciousness in the climbing hierarchy of mind-planes. In Savitri Sri Aurobindo describes the intuitive plane in a canto called “[[Loretta reads Savitri:Two.XV "The Kingdoms of the Greater Knowledge" part 1]]”. And the traveller of the worlds can only reach this intuitive plane after he has had to leave the mental plane of reason completely. But that's not enough. He has also had to go all the way into the very soul of the world, the center of creation itself. His consciousness has had to be that pure.

It shows us the level of realization we need, to get beyond our usual mind with its ‘reason’ function. So when the traveller is no longer in the earthly machinery – and we saw last time that Sri Aurobindo called our mind “a dynamic small machine / Producing ceaselessly, till it wears out” (p.541), using information coming from the outside. So when the traveller is beyond this, we can see that information comes from much higher places than from our external environment.

Sri Aurobindo places the intuition plane just below the level of the lowest Overmind planes. We have a few lines taken out of the whole canto of “The Kingdoms of the Greater Knowledge” – we can see what happens to the king.

Out of the sphere of Mind he had arisen
Here came the thought that passes beyond Thought,
Here the still Voice which our listening cannot hear,
The Knowledge by which the knower is the known,
The Love in which beloved and lover are one. (p.297)
The Known released him from its limiting chain
He saw the splendour of the spirit’s realms,
And saw the Powers that stand above the world, (p.298)
He moved through regions of transcendent Truth (p.299)

In more practical terms, we could say that now that the traveller had purified his being enough, and he was no longer bound to the usual, automatic mental functions – including reason, of course – now he could receive the higher truths from the higher planes.

Mother answers the last question, about “what is ordered intuition”, by saying that at that level, when we receive the truths of existence, when we receive truths of the subtle worlds and the gross world, these truths do not come in flashes or from time to time anymore. We are functioning all the time with this higher knowledge, in a steady, regular manner.

This week again we're lucky: we've got the original French tape-recording of Mother's class. It will play right after the English translation.

It's the 5th of December of 1956. We're in the Playground, everyone is waiting; Mother is about to teach. And she starts, she says...


December 1956[5]


Now we are going to read what should be done to realise what was expressed in the five preceding paragraphs:

“Transform reason into ordered intuition; let all thyself be light. This is thy goal.
Transform effort into an even and sovereign overflowing of the soul-strength; let all thyself be conscious force. This is thy goal.
“Transform enjoying into an even and objectless ecstasy; let all thyself be bliss. This is thy goal.
Transform the divided individual into the world-personality; let all thyself be the divine. This is thy goal.
Transform the animal into the Driver of the herds; let all thyself be Krishna. This is thy goal.”

Sri Aurobindo, “Thoughts and Glimpses


This is what ought to be done.

I believe there is no need for any explanations, it is quite clear.... Unless you have some questions? Yes? (To a child) Very well, ask your question.

Here it is written: “Transform enjoying into an even and objectless ecstasy”?

Yes, this means that it has no cause.

Usually one feels pleasure or joy or enjoyment due to this thing or due to that — from the most material things to things psychological or even mental. For example, to take a mental thing, you read a sentence which gives you a great joy, for it brings you a light, a new understanding; so that joy is a joy which has an object, it is because you read that sentence that you feel this joy, if you had not read the sentence, you would not have felt the joy. In the same way, when you hear beautiful music or when you see a beautiful picture or a beautiful landscape, that brings you joy; without those things you would not have felt that joy; it is these which brought you the joy. It is a joy which has an object, which has a cause.

What Sri Aurobindo says is that this enjoying, this joy, this pleasure, on whatever level it be, high or low, must be replaced by an inner bliss which is communicated to the whole being and is continuous, “even”, that is, something that needs no reason, no cause for its existence. The cause is the contact with the divine Bliss which is everywhere and in all things. So once you are in relationwith this universal and eternal Bliss, you no longer need an outer object, an outer cause to have joy; it is objectless, and being objectless it can be continuous, “even”. Whatever the outer circumstances, whatever you may be doing, you are in the same state of joy, for this joy does not depend upon outer things, it depends upon your inner condition. You have found the source of joy in yourself, that is, the divine Presence, communion with the Divine; and having found this source of joy in yourself, you need nothing else, nothing whatsoever to have this joy. And as it has no cause, it does not cease; it is a constant state.

(To the child) Do you understand? Not very well? Yes — ah!

Does anyone else have a question on what I have just read?

The last paragraph, Sweet Mother: “Transform the animal into the Driver of the herds; let all thyself be Krishna.”

Oh! that is an image.

The animal — that’s all the instincts of the physical being, the needs of the physical being and all the habits, all the impulses, all the movements of the physical being, the need for food, the need for sleep, the need for activity, indeed all that constitutes the animal part of the being. And then Sri Aurobindo gives the image of Krishna, whom he describes as the Driver of the herds, which is only an image; this means that it is the divine Consciousness which takes possession of all the activities of the physical being and directs and guides all those activities, all its needs, which controls and governs all the movements of the physical animal in man. Sri Aurobindo uses what could be called Indian mythology, taking Krishna as the symbol of the Divine and the herds as the symbol of the animal instincts and animal needs of man. So instead of being one of the animals of the herd, you become the one who leads the herds and governs all their movements instead of allowing them to dominate him.... One is bound; in ordinary life one is bound to all these activities of the physical life and all the needs it represents—the need for food, sleep, activity, rest, etc. — well, instead of being an animal, that is, one subjected to these things and obliged to submit to them, one becomes the Driver of the herd whom Sri Aurobindo calls Krishna, that is, the Divine who takes possession of all the movements of the being and guides and leads them in accordance with the divine Truth.

Sweet Mother, when one has a world-personality, does one still need the individual personality?

Need?... I don’t understand.

What is its use?

But it is the individual personality which is transformed into the world-personality. Instead of having the sense of the individual as he ordinarily is — this altogether limited individual who is one little person amidst so many millions and millions of others, a little separate person — instead of feeling like that, this separate isolated individual, this little person amidst all the others, becomes aware of the world-individuality, the world-personality, and naturally becomes divine. It is a transformation. It is one thing being transformed into the other.

And Sri Aurobindo does not mean that one loses one’s body, he does not speak of the body; he speaks of the vital consciousness, the psychological consciousness, the sense of the separate individual. Just think, you, child, you are one person amidst so many others, aren’t you? Well, instead of being like that, you feel you are the world-personality; this sense of division and separation goes away, this limitation disappears. But you remain in your body, you are not compelled necessarily to lose your body; the body is something else.

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 become 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!

(Silence)

(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.


Le 5 décembre 1956[6]


Maintenant, nous allons lire ce qu’il faut faire pour réaliser ce qui a été exprimé dans les cinq paragraphes précédents :

« Transforme ta raison en une intuition ordonnée ; que tout en toi soit lumière. Tel est ton but.
Transforme l’effort en un flot égal et souverain de force d’âme ; que tout en toi soit force consciente. Tel est ton but.
Transforme la jouissance en une extase égale et sans objet ; que tout en toi soit félicité. Tel est ton but.
Transforme l’individu divisé en la personnalité cosmique ; que tout en toi soit divin. Tel est ton but.
Transforme l’animal en le Conducteur des troupeaux ; que tout en toi soit Krishna. Tel est ton but. »

(Aperçus et Pensées, « Le But »)


Ceci, c’est ce qui doit être fait.

Je pense qu’il n’est pas besoin d’explications, c’est assez clair... À moins que vous n’ayez des questions ? Oui ? (À un enfant) Eh bien, pose ta question.

Ici, il est écrit : « Transforme la jouissance en une extase continue et sans objet... »

Oui, c’est-à-dire qu’elle n’a pas de cause.

D’habitude on a un plaisir ou une joie, ou une jouissance, à cause de ceci ou à cause de cela — depuis les choses les plus matérielles jusqu’aux choses psychologiques, ou même mentales.

Par exemple, pour prendre une chose mentale, vous lisez une phrase qui vous donne une grande joie, parce que cela vous apporte une lumière, une compréhension nouvelle ; alors cette joie-là, c’est une joie qui a un objet, c’est parce que vous avez lu cette phrase que vous avez cette joie, si vous n’aviez pas lu la phrase vous n’auriez pas eu la joie. De même, quand vous entendez une belle musique, ou que vous voyez un beau tableau ou un beau paysage, cela vous donne de la joie ; sans ces choses-là vous n’auriez pas eu cette joie-là ; ce sont elles qui vous ont donné la joie. C’est une joie qui a un objet, qui a une cause.

Ce que Sri Aurobindo dit, c’est que cette jouissance-là, cette joie-là, ce plaisir, de quelque degré qu’il soit, élevé ou inférieur, doit être remplacé par une félicité intérieure qui se communique à tout l’être, et qui est continue, c’est-à-dire qui n’a besoin d’aucune raison, d’aucune cause pour être. La cause, c’est le contact avec la Félicité divine qui est partout et en toutes choses. Alors, une fois que l’on est en rapport avec cette Félicité universelle et éternelle, on n’a plus besoin d’avoir un objet extérieur, une cause extérieure pour avoir la joie ; elle est sans objet, et étant sans objet, elle peut être continue. Quelles que soient les circonstances extérieures, quoi que l’on fasse, on est dans le même état de joie, parce que cette joie ne dépend pas de choses extérieures, elle dépend de votre condition intérieure. On a trouvé la source de la joie en soimême, c’est-à-dire la Présence divine, la communion avec le Divin ; et ayant trouvé cette source de joie en soi-même, on n’a besoin d’aucune chose, quelle qu’elle soit, pour avoir cette joie. Et comme cela n’a pas de cause, cela ne cesse pas ; c’est une condition constante.

(À l’enfant) Tu comprends ? Pas très bien ? Si ? Ah !

Quelqu’un d’autre a-t-il une question sur ce que je viens de lire ?

Le dernier paragraphe, Douce Mère : « Transforme l’animal en le Conducteur des troupeaux ; que tout en toi soit Krishna. »

Oh ! c’est une image.

L’animal, ce sont tous les instincts de l’être physique, les besoins de l’être physique et toutes les habitudes, toutes les impulsions, tous les mouvements de l’être physique, les besoins de nourriture, les besoins de sommeil, les besoins d’activité, enfin tout ce qui constitue la partie animale de l’être. Et alors Sri Aurobindo donne l’image de Krishna, qu’il décrit comme le Conducteur des troupeaux, ce qui est seulement une image ; cela veut dire que c’est la Conscience divine qui prend possession de toutes les activités de l’être physique et qui dirige et conduit toutes ces activités, tous ces besoins, qui contrôle et qui gouverne tous les mouvements de l’animal physique dans l’homme. Sri Aurobindo emploie ce qu’on pourrait appeler la mythologie indienne, prenant Krishna comme le symbole du Divin et les troupeaux comme le symbole des instincts animaux et des besoins animaux de l’homme. Alors, au lieu d’être parmi les animaux du troupeau, on devient celui qui conduit les troupeaux et qui gouverne tous leurs mouvements au lieu de se laisser dominer par eux ; on est lié, dans la vie ordinaire on est lié à toutes ces activités de la vie physique et à tous les besoins qu’elle représente — besoins de nourriture, de sommeil, d’activité, de repos, etc. —, eh bien, au lieu d’être l’animal, c’est-à-dire celui qui subit ces choses et qui est obligé de s’y soumettre, on devient le Conducteur du troupeau, que Sri Aurobindo appelle Krishna, c’est-à-dire le Divin qui prend possession de tous les mouvements de l’être et qui les guide et les conduit selon la Vérité divine.

Douce Mère, lorsqu’on a une personnalité universelle, est‑ce qu’on n’a plus besoin de la personnalité individuelle?

Besoin... ? Je ne comprends pas.

Quelle utilité a-t-elle ?

Mais c’est la personnalité individuelle qui se transforme en personnalité universelle. Au lieu du sens de l’individu tel qu’il est ordinairement — cet individu tout à fait limité qui est une petite personne au milieu de tant de millions et de millions d’autres, une petite personne séparée — au lieu de se sentir comme cela, c’est cet individu séparé, isolé, n’est‑ce pas, cette petite personne au milieu de toutes les autres, qui prend conscience de l’individualité universelle, de la personnalité universelle, et qui naturellement devient divine. C’est une transformation. C’est une chose qui se transforme en l’autre.

Et Sri Aurobindo ne veut pas dire qu’on perd son corps, il ne parle pas du corps ; il parle de la conscience vitale, de la conscience psychologique, du sens de l’individu séparé. N’est‑ce pas, toi, tu es une personne au milieu de tant d’autres ; eh bien, au lieu d’être comme cela, on se sent la personne universelle ; ce sens de la division et de la séparation s’en va, cette limite disparaît. Mais on reste dans son corps, on ne doit pas nécessairement perdre son corps ; le corps est une autre chose.

Et c’est justement du corps qu’il parle dans le dernier paragraphe : « Transforme l’animal en le Conducteur des troupeaux. » Quand on devient une conscience divine, une personnalité divine, alors on peut devenir le maître de toutes les activités corporelles, parce qu’on leur est supérieur ; on n’est pas lié à ces activités, on n’est pas soumis à ces activités, on les domine, on a une conscience plus grande que la conscience de l’individu, du petit individu séparé ; on peut faire juste un progrès de plus et au lieu d’être soumis à tous ces besoins animaux de l’être, on les domine. Mais ce ne sont pas deux consciences qui se superposent, c’est une conscience qui se transforme en une autre.

(Regardant l’enfant) Je crois qu’elle ne comprend pas du tout ! Elle me regarde d’un air absolument ahuri !

Tu te demandes comment, dans un corps comme ça, on peut être autrement que tu n’es ? Eh bien, on peut ! (riant) C’est une chose qui peut arriver !

(silence)

(Mère regarde des questions écrites)

C’est le complément de ta question justement. On me demande :

Quels sont les traits caractéristiques d’une personnalité universelle ?

Le trait le plus caractéristique, c’est justement ce changement de conscience. Au lieu de se sentir comme une petite personne isolée, séparée des autres, on se sent une personne universelle, contenant toutes les autres et intimement unie et identifiée à toutes les autres.

Et on me demande :

Comment cette personnalité parle-t-elle et agit-elle ?

Parler !... La question n’est pas très bien posée, parce que si l’on demande comment elle parle, eh bien, elle parle comme tout le monde parle, avec sa voix, sa langue, sa bouche et des mots ! Si l’on disait quelle est la nature de ce qu’elle dit... Évidemment, si elle exprime l’état de conscience dans lequel elle est, elle exprime un état de conscience universel, et voyant les choses d’une manière différente de l’humanité ordinaire, elle l’exprimera différemment, selon ce qu’elle voit et ce qu’elle sent. Quant à agir... si toutes les parties de son être sont d’accord, évidemment son action exprimera son état de conscience.

Maintenant, il y a des gens qui ont des expériences très décisives dans une partie de leur être, mais qui ne se traduisent pas nécessairement, ou en tout cas pas immédiatement, dans les autres parties de leur être. Il se peut très bien que quelqu’un, par sâdhanâ ou concentration, ou par la Grâce, soit arrivé à la conscience d’une personnalité universelle, mais qu’il continue à agir physiquement d’une façon tout à fait quelconque, ordinaire, parce qu’il n’a pas pris le soin d’unifier tout son être et qu’une partie de lui est consciente universellement, mais que, dès qu’il se met à manger, dormir, marcher, agir, il le fait comme tous les animaux humains. Cela peut arriver. Par conséquent, c’est encore une question purement personnelle, cela dépend de chacun, de son degré de développement.

Mais si c’est un être qui a pris soin de s’unifier, d’identifier toutes les parties de son être à la vérité centrale, alors naturellement il agira avec une absence totale d’égoïsme, avec une compréhension des autres, une compréhension qui lui viendra de son identification avec les autres — et il agira par conséquent comme un sage. Mais cela dépend du soin que l’on a pris d’unifier tout son être autour de la conscience centrale.

Par exemple, pour prendre les choses les plus positivement matérielles comme la nourriture et le sommeil : il se peut très bien, s’il n’a pas pris soin d’infuser, pour ainsi dire, sa nouvelle conscience dans son corps, que son besoin de nourriture et son besoin de sommeil restent à peu près les mêmes et qu’il n’ait pas beaucoup de contrôle sur eux. Au contraire, s’il a pris soin d’unifier son être et s’il a infusé sa conscience dans les éléments constituant son corps, eh bien, son sommeil sera un sommeil conscient et d’ordre universel ; il pourra à volonté savoir ce qui se passe ici ou là, en celui-ci ou en celui-là, dans ce coin du monde ou dans un autre ; et sa conscience naturellement, étant universelle, le mettra en contact avec toutes les choses qu’il voudra savoir. Au lieu d’avoir un sommeil inconscient et inutile, excepté au point de vue purement matériel, il aura un sommeil productif et tout à fait conscient.

Pour la nourriture ce sera la même chose. Au lieu d’être l’esclave de ses besoins, dans une ignorance généralement assez totale de ce dont on a besoin, eh bien, il sera parfaitement conscient, à la fois des besoins de son corps et du moyen de les dominer. Il pourra contrôler ses besoins et les gouverner, les transformer suivant la nécessité de ce qu’il voudra faire.

Mais cela demande une grande maîtrise de soi, et la réalisation de ce que Sri Aurobindo dit dans ce dernier paragraphe, c’est-à-dire qu’au lieu d’être en dessous, soumis aux lois de la Nature, dominé par ces lois et contraint de s’y soumettre faute de quoi on est complètement déséquilibré, on devient le maître, on regarde ces choses d’en haut, on sait la vérité de ces choses, et on l’impose au corps, qui normalement doit l’adopter sans difficulté.

Quelque chose d’autre sur le même sujet ?

Mère, que veut dire « intuition ordonnée » : « Transforme ta raison en une intuition ordonnée... » ?

Intuition ordonnée... Parce que, au début, quand on entre en contact avec le domaine de l’intuition, c’est une sorte de contact spasmodique ; c’est-à-dire que de temps en temps, pour des raisons plus ou moins explicables ou conscientes, tout d’un coup on a une intuition, ou on est pénétré par l’esprit d’intuition ; mais ce n’est pas méthodique, ce n’est pas un phénomène qui se produit à volonté, qui est organisé et qui obéit à une volonté centrale. Tandis que Sri Aurobindo dit que si la raison tout entière se transforme — il parle de transformation, n’est‑ce pas —, si la raison se transforme en l’essence même, la substance de l’intuition, alors tout le mouvement intérieur, du mental intérieur, devient un mouvement d’intuition, qui s’organise comme on organise sa raison, c’est-à-dire qu’il entre en activité à volonté, répond aux besoins et se produit d’après un système méthodique. Ce n’est pas une chose qui apparaît et disparaît on ne sait ni comment ni pourquoi ; c’est le produit de la transformation de la raison, qui est la partie supérieure du mental humain, en une lumière plus haute que la lumière mentale, une lumière d’intuition. Alors cela devient ordonné, organisé, au lieu d’être spasmodique et sans coordination.