Q: Mother, how can the faculty of intuition be developed?
A: The Mother: There are different kinds of intuition, and we
carry these capacities within us. They are always active to some extent but we
don’t notice them because we don’t pay enough attention to what is going on in
us.
Behind the emotions, deep within the being, in a consciousness seated
somewhere near the level of the solar plexus, there is a sort of prescience, a
kind of capacity for foresight, but not in the form of ideas: rather in the
form of feelings, almost a perception of sensations. For instance, when one is
going to decide to do something, there is sometimes a kind of uneasiness or
inner refusal, and usually, if one listens to this deeper indication, one
realises that it was justified.
In other cases there is something that urges, indicates, insists - I am
not speaking of impulses, you understand, of all the movements which come from
the vital and much lower still -indications which are behind the feelings,
which come from the affective part of the being; there too one can receive a
fairly sure indication of the thing to be done. These are forms of intuition or
of a higher instinct which can be cultivated by observation and also by
studying the results. Naturally, it must be done very sincerely, objectively,
without prejudice. If one wants to see things in a particular way and at the
same time practise this observation, it is all useless. One must do it as if
one were looking at what is happening from outside oneself, in someone else.
It is one form of intuition and perhaps the first one that usually
manifests.
There is also another form but that one is much more difficult to
observe because for those who are accustomed to think, to act by reason—not by impulse
but by reason—to reflect before doing anything, there is an extremely swift
process from cause to effect in the half-conscious thought which prevents you
from seeing the line, the whole line of reasoning and so you don’t think that it
is a chain of reasoning, and that is quite deceptive. You have the impression
of an intuition but it is not an intuition, it is an extremely rapid
subconscious reasoning, which takes up a problem and goes straight to the
conclusions. This must not be mistaken for intuition.
In the ordinary functioning of the brain, intuition is something which
suddenly falls like a drop of light. If one has the faculty, the beginning of a
faculty of mental vision, it gives the impression of something coming from
outside or above, like a little impact of a drop of light in the brain,
absolutely independent of all reasoning.
This is perceived more easily when one is able to silence one’s mind,
hold it still and attentive, arresting its usual functioning, as if the mind
were changed into a kind of mirror turned towards a higher faculty in a sustained
and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
When you have a question to solve, whatever it may be, usually you
concentrate your attention here (pointing between the eyebrows), at the centre
just above the eyes, the centre of the conscious will. But then if you do that,
you cannot be in contact with intuition. You can be in contact with the source
of the will, of effort, even of a certain kind of knowledge, but in the outer,
almost material field; whereas, if you want to contact the intuition, you must
keep this (Mother indicates the forehead) completely immobile. Active thought
must be stopped as far as possible and the entire mental faculty must form - at
the top of the head and a little further above if possible - a kind of mirror,
very quiet, very still, turned upwards, in silent, very concentrated attention.
If you succeed, you can - perhaps not immediately - but you can have the
perception of the drops of light falling upon the mirror from a still unknown
region and expressing themselves as a conscious thought which has no connection
with all the rest of your thought since you have been able to keep it silent.
That is the real beginning of the intellectual intuition.
It is a discipline to be followed. For a long time one may try and not
succeed, but as soon as one succeeds in making a “mirror”, still and attentive,
one always obtains a result, not necessarily with a precise form of thought but
always with the sensations of a light coming from above. And then, if one can receive
this light coming from above without entering immediately into a whirl of activity,
receive it in calm and silence and let it penetrate deep into the being, then
after a while it expresses itself either as a luminous thought or as a very precise
indication here (Mother indicates the heart), in this other centre.
Naturally, first these two faculties must be developed; then, as soon as
there is any result, one must observe the result, as I said, and see the
connection with what is happening, the consequences: see, observe very attentively
what has come in, what may have caused a distortion, what one has added by way
of more or less conscious reasoning or the intervention of a lower will, also
more or less conscious; and it is by a very deep study - indeed, almost of
every moment, in any case daily and very frequent - that one succeeds in
developing one’s intuition. It takes a long time. It takes a long time and
there are ambushes: one can deceive oneself, take for intuitions subconscious
wills which try to manifest, indications given by impulses one has refused to
receive openly, indeed all sorts of difficulties. One must be prepared for that.
But if one persists, one is sure to succeed.
And there comes a time when one feels a kind of inner guidance,
something which is leading one very perceptibly in all that one does. But then,
for the guidance to have its maximum power, one must naturally add to it a conscious
surrender: one must be sincerely determined to follow the indication given by
the higher force. If one does that, then... one saves years of study, one can
seize the result extremely rapidly. If one also does that, the result comes
very rapidly. But for that, it must be done with sincerity and... a kind of
inner spontaneity. If one wants to try without this surrender, one may
succeed—as one can also succeed in developing one’s personal will and making it
into a very considerable power—but that takes a very long time and one meets
many obstacles and the result is very precarious; one must be very persistent, obstinate,
persevering, and one is sure to succeed, but only after a great labour.
Make your surrender with a sincere, complete self-giving, and you will
go ahead at full speed, you will go much faster but you must not do this
calculatingly, for that spoils everything!
(Silence)
Moreover, whatever you may want to do in life, one thing is absolutely
indispensable and at the basis of everything, the capacity of concentrating the
attention. If you are able to gather together the rays of attention and consciousness
on one point and can maintain this concentration with a persistent will, nothing
can resist it - whatever it may be, from the most material physical development
to the highest spiritual one. But this discipline must be followed in a
constant and, it may be said, imperturbable way; not that you should always be
concentrated on the same thing - that’s not what I mean, I mean learning to
concentrate.
And materially, for studies, sports, all physical or mental development,
it is absolutely indispensable. And the value of an individual is proportionate
to the value of his attention.
And from the spiritual point of view it is still more important. There
is no spiritual obstacle which can resist a penetrating power of concentration.
For instance, the discovery of the psychic being, union with the inner Divine,
opening to the higher spheres, all can be obtained by an intense and obstinate
power of concentration - but one must learn how to do it.
There is nothing in the human or even in the superhuman field, to which
the power of concentration is not the key.
You can be the best athlete, you can be the best student, you can be an
artistic, literary or scientific genius, you can be the greatest saint with
that faculty. And everyone has in himself a tiny little beginning of it - it is
given to everybody, but people do not cultivate it.
(The Mother, ‘CWM’,
Vol. 9, Sri Aurobindo Ashram Trust, Pondicherry)
No comments:
Post a Comment