The Mother's answers to questions on books by Sri Aurobindo: 'Thoughts and Glimpses', 'The Supramental Manifestation upon Earth' and 'The Life Divine'.
Ce volume comporte les réponses de la Mère aux questions des enfants de l’Ashram et des disciples, et ses commentaires sur deux œuvres de Sri Aurobindo, Aperçus et Pensées et La Manifestation supramentale sur la Terre, et sur les six derniers chapitres de La Vie Divine.
This volume contains the conversations of the Mother in 1957 and 1958 with the members of her Wednesday evening French class, held at the Ashram Playground. The class was composed of sadhaks of the Ashram and students of the Ashram’s school. The Mother usually began by reading out a passage from a French translation of one of Sri Aurobindo’s writings; she then commented on it or invited questions. For most of 1957 the Mother discussed the second part of 'Thoughts and Glimpses' and the essays in 'The Supramental Manifestation upon Earth'. From October 1957 to November 1958 she took up two of the final chapters of 'The Life Divine'. These conversations comprise the last of the Mother’s 'Wednesday classes', which began in 1950.
Mother, since in each new life the mind and vital as well as the body are new, how can the experiences of past lives be useful for them? Do we have to go through all the experiences once again?
That depends on people!
It is not the mind and vital which develop and progress from life to life—except in altogether exceptional cases and at a very advanced stage of evolution—it is the psychic. So, this is what happens: the psychic has alternate periods of activity and rest; it has a life of progress resulting from experiences of the physical life, of active life in a physical body, with all the experiences of the body, the vital and the mind; then, normally, the psychic goes into a kind of rest for assimilation where the result of the progress accomplished during its active existence is worked out, and when this assimilation is finished, when it has absorbed the progress it had prepared in its active life on earth, it comes down again in a new body bringing with it the result of all its progress and, at an advanced stage, it even chooses the environment and the kind of body and the kind of life in which it will live to complete its experience concerning one point or another. In some very advanced cases the psychic can, before leaving the body, decide what kind of life it will have in its next incarnation.
When it has become an almost completely formed and already very conscious being, it presides over the formation of the new body, and usually through an inner influence it chooses the elements and the substance which will form its body in such a way that the body is adapted to the needs of its new experience. But this is at a rather advanced stage. And later, when it is fully formed and returns to earth with the idea of service, of collective
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help and participation in the divine Work, then it is able to bring to the body in formation certain elements of the mind and vital from previous lives which, having been organised and impregnated with psychic forces in previous lives, could be preserved and, consequently, can participate in the general progress. But this is at a very, very advanced stage.
When the psychic is fully developed and very conscious, when it becomes a conscious instrument of the divine Will, it organises the vital and the mind in such a way that they too participate in the general harmony and can be preserved.
A high degree of development allows at least some parts of the mental and vital beings to be preserved in spite of the dissolution of the body. If, for instance, some parts—mental or vital—of the human activity have been particularly developed, these elements of the mind and vital are maintained even "in their form"—in the form of the activity which has been fully organised—as, for example, in highly intellectual people who have particularly developed their brains, the mental part of their being keeps this structure and is preserved in the form of an organised brain which has its own life and can be kept unchanged until a future life so as to participate in it with all its gains.
In artists, as for instance in certain musicians who have used their hands in a particularly conscious way, the vital and mental substance is preserved in the form of hands, and these hands remain fully conscious, they can even use the body of living people if there is a special affinity—and so on.
Otherwise, in ordinary people in whom the psychic form is not fully developed and organised, when the psychic leaves the body, the mental and vital forms may persist for a certain time if the death has been particularly peaceful and concentrated, but if a man dies suddenly and in a state of passion, with numerous attachments, well, the different parts of the being are dispersed and live for a shorter or longer time their own life in their own domain, then disappear.
The centre of organisation and transformation is always
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the presence of the psychic in the body. Therefore, it is a very big mistake to believe that the progress continues or even, as some believe, that it is more complete and rapid in the periods of transition between two physical lives; in general, there is no progress at all, for the psychic enters into a state of rest and the other parts, after a more or less ephemeral life in their own domain, are dissolved.
Earthly life is the place for progress. It is here, on earth, that progress is possible, during the period of earthly existence. And it is the psychic which carries the progress over from one life to another, by organising its own evolution and development itself.
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