THE TRIPLE TRANSFORM ATIONby
THE LIFE DIVINE The Triple Transformation
Each one of us is given three instruments, the body, life and mind. And each one of these threeinstruments has its natural activities. For example the body has instincts, which are untaught, they are there. I get hungry whether I am taught to feel hungry or not. It is a natural instinct, untaught. And it is because of that instinct that I am preserved. I feel hungry, I eat and I maintain myself physically. These are ordinary activities of maintaining ourselves physically. Then there are instincts of which you are not even aware, for example instincts by which you can digest your food. We simply eat and digestion which is a long process takes place automatically. And now modern science has found out hundreds of activities of this kind going on in our body which are automatic activities of which we are not aware at all, but they are constantly taking place. Similarly there are other activities of life in us, which are called the vital activities. Now the vital part in us provides the basic force of breathing. The breath of life we call life. The real life in us is that which causes the breathing. Now that also takes place automatically, it is unlearned, we are not taught how to breathe. It is going on automatically. But apart from this basic activity of breath of life there are numerous desires which constantly arise in us automatically, the spontaneous likes and dislikes. Even a small child right from the beginning begins to like and dislike certain things automatically. At a certain other stage there are attractions and repulsions, now these also happen automatically. At a still higher level there are longings which arise, longstanding longings. We feel that there is a longing for somebody, longing for some kind of a victory, some kind of an ambition to be first or to rise to the highest position. There are various kinds of longings which arise automatically, and they are very powerful. Human beings are as it were, swayed by them. Now, mind also has its own automatic activities. The basic activity of the mind is sensation. Smell, touch, sight, hearing are automatic functions of the mental activity in our body. Then there are perceptions and image-formation. When I see an object, then even if I am withdrawn from that object I can recall that object, by means of an image of that object. Then I am able to connect a word with an image and I am able to think with the words. Now all these activities are quite normal activities of our mind. At a higher level I begin to conceive in the mind. Conception is a higher activity of the mind, and this also at a certain stage is automatic. The higher development of concepts takes a lot of effort but certain concepts are quite easy and they take place automatically. These three elements are in us, but behind these three elements, there is something else in us of which we are hardly aware but which is the real instrument of experience, it is that which is permanent in us and that is what is normally called soul. There is a soul in us. Question: What is the meaning of experience? Now of this we shall talk a little more later on, but for the moment in answer to this question I would only say that the soul in us is in interaction with the body, life and mind. It is this interaction which really is the meaning of experience. At one stage, in one of my talks I have spoken of the soul to be equivalent to, analogically, an architect. The soul is like an architect. Just as an architect designs a beautiful building, even so the soul has a capacity of designing the interconnection of body, life and mind. The soul is also like a mason, not only an architect but also like a mason because after designing, the engineer or the mason comes in and he really designs, actually concretises it. Now the soul has been given a kind of a mission. As an architect is given the mission to design a house, a mason is given a kind of a mission to concretise the design, similarly the soul has been given the mission that it has to design a beautiful structure of the body, life and mind and their interrelationship. Each one has a special kind of a design to create and that is the specific task for each one. You and I are different in
THE LIFE DIVINE The Triple Transformationthis sense that although both of us are designers, the way in which we shall design and the kind of design that we shall make in regard to the body, life and mind will be different in each case. You will design body, life and mind according to one perception, I will design my body, life and mind according to another perception. So each one of us is required to have a specific kind of design, you might say. And then having made the design or while making the design, it goes on also building it, building according to that design. Now while doing this the body, life and mind react to the soul and very often the reactions are of resistance. The body, life and mind do not normally abide by the design that is being conceived by the soul. Each one goes its own way, as it were. He doesn't care for the design. It is the soul which is constantly striving to see that the body, life and mind react in such a manner that the real design is effected and the real concretisation of the design is effected, this being the task of the soul. Now, how much resistance is there? How much is the collaboration? And the manner by which this collaboration can be brought about so that ultimately body, life and mind do exactly as the soul decides, this task is the task of the soul. Whatever is involved in this is the real experience, all else is secondary. All else may be an aid but that is not essential. In order that body, life and mind can ultimately fall in line with the design that is being designed by the soul, it is not necessary that you should be a very learned person. It is not necessary to be a very powerful person, in the sense of acquiring a lot of properties and becoming a captain or becoming a major chief or something of the kind. That may be necessary but it is not indispensable. In each case it may be different, but the value of all this even if one becomes very learned, the value of that learning is only as to how far it aids the soul in convincing the mind, life and body to fall in the design of the soul, that is the important thing. So whether I memorise ten books or twenty books, or I do not memorise at all, provided that I can effectuate the consent of the body, life and mind to fall in line with the souls design, that alone matters. And when I speak of experience, it is this experience by which the soul shall be able to convince the body, life and mind so as to obtain their collaboration. Then they will do according to the decisions of the soul. Now in the case of rebirth of which we were talking, what I have said was this, that what is important in the growth of the soul from body to body is not the carrying of the memory of the past birth but to carry forward the experience of the past birth and to utilise that experience in the next birth. And since the experience is not definitely connected with the memory of all the events, but really this quintessence of how far somebody has consented or not, so those experiences, t ose events in life, which have been central to the attainment of the consent of h the body, life and mind to the design of the soul are carried by the soul into the next birth, that is all that is important and that the soul carries always. Other memories may be there, may not be there, it is not so important. So that is what I meant when I spoke of memory and experience. Question: And do we drop off other experiences also which are not helpful in evolution? Yes. There are so many experiences which are going on. But the essential experience is only this, the art and science by which you are able to effect the consent of the body, life and mind to fall in line with the design of the soul, that is the real experience. It is by that that you grow really. The growth of the individual lies in this. That is why we said that what is important is self control and self-knowledge, these two things are regarded to be very important in the growth. To achieve self control means how far the body, life and mind can be controlled so that they do not go haywire according to their own desires and the soul is able to effectuate its own will upon the body, life and mind. If you can learn this art, if this is done, then that is the most important thing. Question: That means that the unconscious is that level of which we are not aware? Unconscious has two meanings here. Unconscious may be subconscious or may be even superconscious, about both of which you are unconscious. Question: Does the unconscious have past, present and future? Yes, therefore I spoke of two levels. It consists of the subconscious and the superconscious. Memories of the past are all thrown down into the subconscious but there is another knowledge of which you speak just now which inwardly knows what exactly is to be drawn out. Question: When we take to any austerity or self-control, does it mean that inherently something in us knows that the purpose of our life is evolution?
THE LIFE DIVINE The Triple TransformationYes, you might say there is an inherent knowledge within us of which we are not aware therefore we call it unconscious. There is an inherent knowledge in us that the most important thing for us is the experience of self-control, self-mastery and as a result of which you know what is the self itself. So that is why what is important is not the memory of so many details of things but this experience of how you control the body, how you control the life, how you control the mind. In the example of Valmiki, it is this experience that he got by means of which he could liberate himself from all the anxiety about the fa