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Consciousness is made up of two elements, awareness of self and things and forces and conscious-power. Awareness is the first thing necessary, you have to be aware of things in the right consciousness, in the right way, seeing them in their truth; but awareness by itself is not enough. There must be a Will and a Force that make the consciousness effective. Somebody may have the full consciousness of what has to be changed, what has to go and what has to come in its place, but may be helpless to make the change. Another may have the will-force, but for want of a right awareness may be unable to apply it in the right way at the right place. The advantage of being in the true consciousness is that you have the right awareness and its will being in harmony with the Mother's will, you can call in the Mother's Force to make the change. Those who live in the mind and the vital are not so well able to do this; they are obliged to use mostly their personal effort and as the awareness and will and force of the mind and vital are divided and imperfect, the work done is imperfect and not definitive. It is only in the supermind that Awareness, Will, Force are always one movement and automatically effective.

 II

Sachchidananda is the One with a triple aspect. In the Supreme the three are not three but one—existence is consciousness, consciousness is bliss, and they are thus inseparable, not only inseparable but so much each other that they are not distinct at all. In the superior planes of manifestation they become triune—although inseparable, one can be made more prominent and base or lead

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the others. In the lower planes below they become separable in appearance, though not in their secret reality, and one can exist phenomenally without the others so that we become aware of what seems to us an inconscient or a painful existence or a consciousness without Ananda. Indeed without this separation of them in experience pain and ignorance and falsehood and death and what we call inconscience could not have manifested themselves—there could not have been this evolution of a limited and suffering consciousness out of the universal nescience of Matter.

Supermind is between the Sachchidananda and the lower creation. It alone contains the self-determining Truth of the Divine Consciousness and is necessary for a Truth-creation.

     One can of course realise Sachchidananda in relation to the mind, life and body also—but then it is something stable, supporting by its presence the lower Prakriti, but not transforming it. The supermind alone can transform the lower nature.

It is the supramental Power that transforms mind, life and body —not the Sachchidananda consciousness which supports impartially everything. But it is by having experience of the Sachchidananda, pure existence-consciousness-bliss, that the ascent to the supramental and the descent of the supramental become (at a much later stage) possible. For first one must get free from the ordinary limitation by the mental, vital and physical formations, and the experience of the Sachchidananda peace, calm, purity and wideness gives this liberation.

The supermind has nothing to do with passing into a blank. It is the Mind overpassing its own limits and following a negative and quietistic way to do it that reaches the big blank. The Mind, being the Ignorance, has to annul itself in order to enter into the supreme Truth—or, at least, so it thinks. But the supermind being the Truth-Consciousness and the Divine Knowledge has no need to annul itself for the purpose.

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In the supramental consciousness, there are no problems—the problem is created by the division set up by the Mind. The supramental sees the Truth as a single whole and everything falls into its place in that whole. The supramental is also spiritual, but the old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-existence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the supramental plane.

     The supreme supracosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and world-awareness, the world being known as within itself and not outside. So to live consciously in the supreme Sachchidananda one must pass through the supermind. If one is in the supracosmic apart from the manifestation, there is no place for problems or solutions. If one lives in the transcendence and the cosmic view at the same time, that can only be by the supramental consciousness in the supreme Sachchidananda consciousness—so why should the question arise? Why should there be a difference between the supreme Sachchidananda version of the cosmos and the supermind's version of it ? Your difficulty probably comes from thinking of both in terms of the mind.

     The supermind is an entirely different consciousness not only from the spiritualised Mind, but from the planes above spiritualised Mind which intervene between it and the supramental plane. Once one passes beyond overmind to supermind, one enters into a consciousness to which the norms of the other planes do not at all apply and in which the same Truth, e.g. Sachchidananda and truth of this universe, is seen in quite a different way and has a different dynamic consequence. This necessarily results from the fact that supermind has an indivisible knowledge, while overmind proceeds by union in division and Mind by division taking division as the first fact, for that is the natural process of its knowledge.

     In all planes the essential experience of Sachchidananda, pure Existence, Consciousness, Bliss is the same and Mind is often contented with it as the sole Truth and dismisses all else as part of the grand Illusion, but there is also a dynamic experience of the

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Divine or of Existence (e.g. as One and Many, Personal and Impersonal, the Infinite and Finite, etc.) which is essential for the integral knowledge. The dynamic experience is not the same in the lower planes as in the higher, in the intermediate spiritual planes and in the supramental. In these the oppositions can only be put together and harmonised, in the supermind they fuse together and are inseparably one; that makes an enormous difference.

     The universe is dynamism, movement—the essential experience of Sachchidananda apart from the dynamism and movement is static. The full dynamic truth of Sachchidananda and the universe and its consequence cannot be grasped by any other consciousness than the supermind, because the instrumentation in all other (lower) planes is inferior and there is therefore a disparity between the fullness of the static experience and the incompleteness of the dynamic power, knowledge, result of the inferior light and power of other planes. This is the reason why the consciousness of the other spiritual planes, even if it descends, can make no radical change in the earth-consciousness, it can only modify or enrich it. The radical transformation needs the descent of a supramental power and nature.

    One cannot speak of two classes of Sachchidananda, for Sachchidananda is the same always—-but the knowledge of Sachchidananda and the universe differs according to the degree of the consciousness which has the experience.

     The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form tp the bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object of the adoration. How it manifests depends on many things and it is too various to be reduced to a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there, sometimes it is seen outside and in front as if an embodied Person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and con-

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crete realisation of the constant Presence. But one must be very sure of the purity of one's adoration and seeking—for the disadvantage of this kind of embodied relation is that other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been misled in this way because pride, vanity or desire was strong in them and robbed them of the finer psychic perception that is not mental and can at once turn the Mother's light on such misleadings or errors.

      1. I mean by the supracosmic Reality the supreme Sachchidananda who is above this and all manifestation, not bound by any, yet from whom all manifestation proceeds and all universe.

      2. The supramental and the supracosmic are not the same. If it were so there could be no supramental world and no descent of the supramental principle into the material world—we would be brought back to the idea that the divine Truth and Reality can only exist beyond and the universe—any universe—can only be half-truth or an illusion of ignorance.

     3. I mean by the supramental the Truth-Consciousness whether above or in the universe by which the Divine knows not only his own essence and being but his manifestation also. Its fundamental character is knowledge by identity, by that the Self is known, the Divine Sachchidananda is known, but also the truth of manifestation is known, because this too is That —sarvam khalvidam brahma, vdsudevah sarvam, etc. Mind is an instrument of the Ignorance trying to know—supermind is the Knower possessing knowledge, because one with it and the known, therefore seeing all things in the light of His own Truth, the light of their true self which is He. It is a dynamic and not only a static Power, not only a Knowledge, but a Will according to Knowledge—there is a supramental Power or Shakti which can manifest direct its world of Light and Truth in which all is luminously based on the harmony and unity of the One, not disturbed by a veil of Ignorance or any disguise. The supermind therefore does not transcend all possible manifestation, but it is above the triplicity of mind, life and Matter which is our present

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experience of this manifestation.

    4. The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, pardrdha, and the lower half, apardrdha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental)—the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it. To this action of the overmind may be applied the words of the Upanishad, "The face of the Truth is covered by a golden Lid", or those of the Vedic rtena rtam apihitam. Here there is the working of a sort of vidyd-avidydmayi mdyd which makes possible the predominance of avidyd. It is by this primitive divisional principle that the Mind is enabled to regard, for example, the Impersonal as the Truth, the Personal as only a mask or the personal Divine as the greatest Truth and impersonality as only an aspect; it is so too that all the conflicting philosophies and religions arise, each exalting one aspect or potentiality of Truth presented to Mind as the whole sufficient explanation of things or exalting one of the Divine's Godheads above all others as the true God than whom there can be no other or none so high or higher. This divisional principle pursues man's mental knowledge everywhere and even when he thinks he has arrived at the final unity, it is only a constructed unity, based on an Aspect. It is so that the scientist seeks to found the unity of knowledge on some original physical aspect of things, Energy or Matter, Electricity or Ether, or the Mayavadin thinks he has arrived at the absolute Adwaita by cutting existence into two, calling the upper side Brahman and

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the lower side Maya. It is the reason why mental knowledge can never arrive at a final solution of anything, for the aspects of Existence as distributed by overmind are numberless and one can go on multiplying philosophies and religions for ever.

     In the overmind itself there is not this confusion, for the overmind knows the One as the support, essence, fundamental power of all things, but in the dynamic play proper to it it lays emphasis on its divisional power of multiplicity and seeks to give each power or Aspect its full chance to manifest, relying on the underlying Oneness to prevent disharmony or conflict. Each Godhead, as it were, creates his own world, but without conflict with others; each Aspect, each Idea, each Force of things can be felt in its full separate energy or splendour and work out its values, but this does not create a disharmony, because the overmind has the sense of the Infinite and in the true (not spatial) Infinite many con-cording infinites are possible. This peculiar security of overmind is however not transferable to the lesser planes of consciousness which it supports and governs, because as one descends in the scale the stress on division and multiplicity increases and in the Mind the underlying oneness becomes vague, abstract, indeterminate and indeterminable and the only apparent concreteness is that of the phenomenal which is by its nature a form and representation—the self-view of the One has already begun to disappear. Mind acts by representations and constructions, by the separation and weaving together of its constructed data; it can make a synthetic construction and see it as the whole, but when it looks for the reality of things, it takes refuge in abstractions—it has not the concrete vision, experience, contact sought by the mystic and the spiritual seeker. To know Self and Reality directly or truly, it has to be silent and reflect some light of these things or undergo self-exceeding and transformation, and this is only possible either by a higher Light descending into it or by its ascent, the taking up or immergence of it into a higher Light of existence. In Matter, descending below Mind, we arrive at the acme of fragmentation and division; the One, though secretly there, is lost to knowledge and we get the fullness of the Ignorance, even a fundamental Inconscience out of which the universe has to evolve consciousness and knowledge.

     5. If we regard Vaikuntha or Goloka each as the world of a

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Divinity, Vishnu or Krishna, we would be naturally led to seek its place or its origin in the overmind plane. The overmind is the plane of the highest worlds of the Gods. But Vaikuntha and Goloka are human conceptions of states of being that are beyond humanity. Goloka is evidently a world of Love, Beauty and Ananda full of spiritual radiances (the cow is the symbol of spiritual Light) of which the souls there are keepers or possessors, Gopas and Gopis. It is not necessary to assign any single plane to this manifestation—in fact, there can be a reflection or possession of it or of its conditions on any plane of consciousness—-the mental, vital or even the subtle physical plane. The explanation of it which you mention is not therefore excluded, it is quite feasible.

6. It is not possible to situate Nirvana as a world or plane, for the Nirvana push is to a withdrawal from world and world-values; it is therefore a state of consciousness or rather of super-consciousness without habitation or level. There is more than one kind of Nirvana (extinction or dissolution) possible. Man being a mental being in a body, manomaya purusa, makes this attempt at retreat from the cosmos through the spiritualised mind, he cannot do otherwise and it is this that gives it the appearance of an extinction or dissolution, laya, nirvana; for extinction of the mind and all that depends on it including the separative ego in something Beyond is the natural way, almost the indispensable way for such a withdrawal. In a more affirmative yoga seeking transcendence but not withdrawal there would not be this indispensability, for there would be the way already alluded to of self-exceeding or transformation of the mental being. But it is possible also to pass to that through a certain experience of Nirvana, an absolute silence of mind and cessation of activities, constructions, representations, which can be so complete that not only to the silent mind but also to the passive senses the whole world is emptied of its solidity and reality and things appear only as unsubstantial forms without any real habitations or else floating in Something that is a nameless infinite: this infinite or else something still beyond is That which alone is real; an absolute calm, peace, liberation would be the resulting state. Action would continue, but no initiation or participation in it by the silent liberated consciousness; a nameless power would do all until there began the descent from above

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which would transform the consciousness, making its silence and freedom a basis for a luminous knowledge, action, Ananda. But such a passage would be rare; ordinarily a silence of the mind, a liberation of the consciousness, a renunciation of its belief in the final value or truth of the mind's imperfect representations or constructions would be enough for the higher working to be possible.

     7. Now about the cosmic consciousness and Nirvana. Cosmic consciousness is a complex matter. To begin with, there are two sides to it, the experience of the Self free, infinite, silent, inactive, one in all and beyond all, and the direct experience of the cosmic Energy and its forces, workings and formations, this latter experience not being complete till one has the sense of being commensurate with the universe or pervading, exceeding and containing it. Till then there may be direct contacts, communications, interchanges with cosmic forces, beings, movements, but not the full unity of mind with the cosmic Mind, of life with the cosmic Life, of body and physical consciousness with the cosmic material Energy and its substance. Again, there may be a realisation of the Cosmic Self which is not followed by the realisation of the dynamic universal oneness. Or, on the contrary, there may be some dynamic universalising of consciousness without the experience of the free static Self omnipresent everywhere,—the preoccupation with and pleasure of the greater energies that one would thus experience would stop the way to that liberation. Also the identification or universalisation may be more on one plane or level than on another, predominantly mental or predominantly emotional (through universal sympathy or love) or vital of another kind (experience of the universal life forces) or physical. But in any case, even with the full realisation and experience it should be evident that this cosmic play would be something that one would finally feel as limited, ignorant, imperfect from its very nature. The free soul might regard it untouched and unmoved by its imperfections and vicissitudes, do some appointed work, try to help all or be an instrument of the Divine, but neither the work nor the instrumentation would have anything like the perfection or even the full light, power, bliss of the Divine. This could only be gained by an ascension into higher planes of cosmic existence or their descent into one's consciousness—and, if this were not envisaged

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or accepted, the push to Nirvana would still remain as a way of escape. The other way would be the ascent after death into these higher planes—the heavens of the religions signify after all nothing but such an urge to a greater, luminous, beatific Divine Existence.

     But, one might ask, if the higher planes or if the overmind itself were to manifest their consciousness with all their power, light, freedom and vastness and these things were to descend into an individual consciousness here, would not that make unnecessary both the cosmic negation or the Nirvanic push and the urge towards some Divine Transcendence? But in the result though one might live in a union with the Divine in a luminous wide free consciousness embracing the universe in itself and be a channel of great energies or creations, spiritual or external, yet this world here would remain fundamentally the same—there would be a gulf of difference between the Spirit within and its medium and stuff on which it acted, between the inner consciousness and the world in which it is working. The achievement inner, subjective, individual might be perfect, but the dynamic outcome insufficient, disparate, a mixture, not a perfect harmony of the inner and the outer, a new integral rhythm of existence here that could be called truly divine. Only a consciousness like the supramental, unconditioned and in perfect unity with its source, a Truth-Consciousness empowered to create its own free determinations would be able to establish some perfect harmony and rhythm of the higher hemisphere in this lowest rung of the lower hemisphere. Whether it is to do so or not depends on the significance of the evolutionary existence; it depends on whether that existence is something imperfect in its very nature and doomed to frustration—in which case either a negative way of transcendence by some kind of Nirvana or a positive way of transcendence, perhaps by breaking the shining shield of overmind, hiranmaya patra, into what is above it, would be the final end of the soul escaping from this meaningless universe; unless indeed like the Amitabha Buddha one were held by compassion or else the Divine Will within to continue helping and sharing the upward struggle towards the Light of those here still in the darkness of the Ignorance. If, on the contrary, this world is a Lila of spiritual involution and evolution in which one power after another up to the highest is to appear as

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Matter, Life and Mind have already appeared out of an apparent indeterminate Inconscience, then another culmination is possible.

        The push to Nirvana has two motive forces behind it. One is the sense of the imperfection, sorrow, death, suffering of this world—the original motive force of the Buddha. But for escape from these afflictions Nirvana might not be necessary, if there are higher worlds into which one can ascend where there is no such imperfection, sorrow, death or suffering. But this other possibility of escape is met by the idea that these higher worlds too are transient and part of the Ignorance, that one has to return here always till one overcomes the Ignorance, that the Reality and the cosmic existence are as Truth and Falsehood, opposite, incompatible. This brings in the second motive force, that of the call to transcendence. If the Transcendent is not only supracosmic but an aloof Incommunicable, avyavaharyam, which one cannot reach except by a negation of all that is here, then some kind of Nirvana, an absolute Nirvana even is inevitable. If, on the other hand, the Divine is transcendent but not incommunicable, the call will still be there and the soul will leave the chequered cosmic play for the beatitude of the transcendent existence, but an absolute Nirvana would not be indispensable; a beatific union with the Divine offers itself as the way before the seeker. This is the reason why the Cosmic Consciousness is not sufficient and the push away from it is so strong,—it is only if the golden lid of the overmind is overpassed and opened and the dynamic contact with the supermind and a descent of its Light and Power here is intended that it can be otherwise.

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The Divine is everywhere on all the planes of consciousness seen by us in different ways and aspects of His being. But there is a Supreme which is above all these planes and ways and aspects and from which they come.

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The Divine can be and is everywhere, masked or half-manifest or beginning to be manifest, in all the planes of consciousness; in the

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Supramental it begins to be manifest without disguise or veil in its own svarupa.

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I do not think exact correlations can always be traced between one system of spiritual and occult knowledge and another. All deal with the same material, but there are differences of standpoint, differences of view-range, a divergence in the mental idea of what is seen and experienced, disparate pragmatic purposes and therefore a difference in the paths surveyed, cut out or followed; the systems vary, each constructs its own schema and technique.

      In the ancient Indian system there is only one triune supernal, Sachchidananda. Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The supermind could be added as a fourth, as it draws upon the other three and belongs to the upper hemisphere. The Indian systems did not distinguish between two quite different powers and levels of consciousness, one which we can call overmind and the other the true supermind or Divine Gnosis. That is the reason why they got confused about Maya (overmind-Force or Vidya-Avidya), and took it for the supreme creative power. In so stopping short at what was still a half-light they lost the secret of transformation—even though the Vaishnava and Tantra yogas groped to find it again and were sometimes on the verge of success. For the rest, this, I think, has been the stumbling-block of all attempts at the discovery of the dynamic divine Truth; I know of none that has not imagined, as soon as it felt the overmind lustres descending, that this was the true illumination, the Gnosis, with the result that they either stopped short there and could get no farther, or else concluded that this too was only Maya or Lila and that the one thing to do was to get beyond it into some immovable and inactive silence of the Supreme.

     Perhaps, what may be meant by supernals is rather the three fundamentals of the present manifestation. In the Indian system, these are Ishwara, Shakti and Jiva, or else Sachchidananda, Maya and Jiva. But in our system which seeks to go beyond the present manifestation, these could very well be taken for granted

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and, looked at from the point of view of the planes of consciousness, the three highest—Ananda (with Sat and Chit resting upon it), supermind and overmind might be called the three Supernals. Overmind stands at the top of the lower hemisphere, and you have to pass through and beyond overmind, if you would reach supermind, while still above and beyond supermind are the worlds of Sachchidananda.

     You speak of the gulf below the overmind. But is there a gulf —or any other gulf than human unconsciousness? In all the series of the planes or grades of consciousness there is nowhere any real gulf, always there are connecting gradations and one can ascend from step to step. Between the overmind and the human mind there are a number of more and more luminous gradations; but, as these are superconscient to human mind (except one or two of the lowest of which it gets some direct touches), it is apt to regard them as a superior Inconscience. So one of the Upanishads speaks of the Ishwara consciousness as sumpti, deep Sleep, because it is only in Samadhi that man usually enters into it, so long as he does not try to turn his waking consciousness into a higher state.

     There are in fact two systems simultaneously active in the organisation of the being and its parts: one is concentric, a series of rings or sheaths with the psychic at the centre; another is vertical, an ascension and descent, like a flight of steps, a series of superimposed planes with the supermind-overmind as the crucial nodus of the transition beyond the human into the Divine. For this transition, if it is to be at the same time a transformation, there is only one way, one path. First, there must be a conversion inwards, a going within to find the inmost psychic being and bring it out to the front, disclosing at the same time the inner mind, inner vital, inner physical parts of the nature. Next, there must be an ascension, a series of conversions upwards and a turning down to convert the lower parts. When one has made the inward conversion, one psychicises the whole lower nature so as to make it ready for the divine change. Going upwards, one passes beyond the human mind and at each stage of the ascent, there is a conversion into a new consciousness and an infusion of this new consciousness into the whole of the nature. Thus rising beyond intellect through illuminated higher mind to the intuitive consciousness, we begin to look at everything not from the in-

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tellect range or through intellect as an instrument, but from a greater intuitive height and through an intuitivised will, feeling, emotion, sensation and physical contact. So, proceeding from Intuition to a greater overmind height, there is a new conversion and we look at and experience everything from the overmind consciousness and through a mind, heart, vital and body surcharged with the overmind thought, sight, will, feeling, sensation, play of force and contact. But the last conversion is the supramental, for once there—once the nature is supramentalised, we are beyond the Ignorance and conversion of consciousness is no longer needed, though a farther divine progression, even an infinite developement is still possible

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There is a world of Ignorance, there are worlds also of Truth. Creation has no beginning and no end. It is only a particular creation that can be said to have a beginning and an end.

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You must remember that there are reflections of the Higher worlds in the lower planes which can easily be experienced as supreme for that stage of the evolution. But the supreme Sachchidananda is not a world, it is supracosmic. The Sat (Satyaloka) world is the highest of the scale connected with this universe.

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That is the original Tapoloka in which the principle is Chit and its power of Tapas, but there are other worlds of Tapas on the other planes below. There is one in the mental, another in the vital range. It is one of these Tapas worlds from which the being you saw must have come.

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There is a vital plane (self-existent) above the material universe which we see; there is a mental plane (self-existent) above the 16

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vital and material. These three together,—mental, vital, physical,—are called the triple universe of the lower hemisphere. They have been established in the earth-consciousness by evolution—but they exist in themselves before the evolution, above the earth-consciousness and the material plane to which the earth belongs.

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If we regard the gradation of worlds or planes as a whole, we see them as a great connected complex movement; the higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its action. The material world has evolved life in obedience to a pressure from the vital plane, mind in obedience to a pressure from the mental plane. It is now trying to evolve supermind in obedience to a pressure from the supramental plane. In more detail, particular forces, movements, powers, beings of a higher world can throw themselves on the lower to establish appropriate and corresponding forms which will connect them with the material domain and, as it were, reproduce or project their action here. And each thing created here has, supporting it, subtler envelopes or forms of itself which make it subsist and connect, it with forces acting from above. Man, for instance, has, besides his gross physical body, subtler sheaths or bodies by which he lives behind the veil in direct connection with supraphysical planes of consciousness and can be influenced by their powers, movements and beings. What takes place in life has always behind it pre-existent movements and forms in the occult vital planes; what takes place in mind presupposes pre-existent movements and forms in the occult mental planes. That is an aspect of things which becomes more and more evident, insistent and important, the more we progress in a dynamic yoga.

      But all this must not be taken in too rigid and mechanical a sense. It is an immense plastic movement full of the play of possibilities and must be seized by a flexible and subtle tact or sense in the seeing consciousness. It cannot be reduced to a too rigorous logical or mathematical formula. Two or three points must be

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pressed in order that this plasticity may not be lost to our view.

      First, each plane, in spite of its connection with others above and below it, is yet a world in itself, with its own movements, forces, beings, types, forms existing as if for its and their own sake, under its own laws, for its own manifestation without apparent regard for the other members of the great series. Thus, if we regard the vital or the subtle physical plane, we see great ranges of it, (most of it), existing in themselves, without any relation with the material world and with no movement to affect or influence it, still less to precipitate a corresponding manifestation in the physical formula. At most we can say that the existence of anything in the vital, subtle physical or any other plane creates a possibility for a corresponding movement of manifestation in the physical world. But something more is needed to turn that static or latent possibility into a dynamic potentiality or an actual urge towards a material creation. That something may be a call from the material plane, e.g., some force or some one on the physical existence entering into touch with a supraphysical power or world or part of it and moved to bring it down into the earth-life. Or it may be an impulse in the vital or other plane itself, e.g., a vital being moved to extend his action towards the earth and establish there a kingdom for himself or the play of the forces for which he stands in his own domain. Or it may be a pressure from above; let us say, some supramental or mental power precipitating its formation from above and developing forms and movements on the vital level as a means of transit to its self-creation in the material world. Or it may be all these things acting together, in which case there is the greatest possibility of an effective creation.

    Next, as a consequence, it follows that only a limited part of the action of the vital or other higher plane is concerned with the earth-existence. But even this creates a mass of possibilities which is far greater than the earth can at one time manifest or contain in its own less plastic formulas. All these possibilities do not realise themselves; some fail altogether and leave at the most an idea that comes to nothing; some try seriously and are repelled and defeated and, even if in action for a time, come to nothing. Others effectuate a half manifestation, and this is the most usual result, the more so as these vital or other supraphysical forces come into conflict and have not only to overcome the resistance of the

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physical consciousness and of matter, but their own internecine resistance to each other. A certain number succeed in precipitating their results in a more complete and successful creation, so that if you compare this creation with its original in the higher plane, there is something like a close resemblance or even an apparently exact reproduction or translation from the supraphysical to the physical formula. And yet even there the exactness is only apparent; the very fact of translation into another substance and another rhythm of manifestation makes a difference. It is something new that has manifested and it is that that makes the creation worth while. What for instance would be the utility of a supramental creation on earth if it were just the same thing as a supramental creation on the supramental plane? It is that, in principle, but yet something else, a triumphant new self-discovery of the Divine in conditions that are not elsewhere.

     No doubt, the subtle physical is closest to the physical, and most like it. But yet the conditions are different and the thing too different. For instance, the subtle physical has a freedom, plasticity, intensity, power, colour, wide and manifold play (there are thousands of things there that are not here) of which, as yet, we have no possibility on earth. And yet there is something here, a potentiality of the Divine which the other, in spite of its greater liberties, has not, something which makes creation more difficult, but in the last result justifies the labour.

*  *  *

Most things happen in the vital before they happen in the physical, but all that happens in the vital does not realise itself in the physical, or not in the same way. There is always or at least usually a change in the form, time, circumstances due to the different conditions of the physical plane.

*  *  *

These perceptions are correct on the whole. Each plane is true in itself but only in partial truth to the supermind. When these higher truths come into the physical they try to realise themselves there, but can do so only in part and under the conditions

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of the material plane. It is only the supermind that can overcome this difficulty.

*  *  *

The heavenly worlds are above the body. What the parts of the body correspond to are planes—subtle physical, higher, middle and lower vital, mental. Each plane is in communication with various worlds that belong to it.

*  *  *

It is the external consciousness, the inner consciousness, the superconscient that are meant.¹ The terms waking, dream, sleep are applied because in the ordinary consciousness of man the external only is awake, the inner being is mostly subliminal and acts directly only in a state of sleep when its movements are felt like things of dream and vision; while the superconscient (supermind, overmind, etc.) is beyond even that range and is to the mind like a deep sleep.

*  *  *

But why do you want to connect these things with the soul? These four names² are given to four conditions of transcendent and universal Brahman or Self,—they are merely conditions of Being and Consciousness—the Self that supports the waking state or sthula consciousness, the Self that supports the Dream State or subtle consciousnes, the Self that supports the Deep Sleep State or Causal consciousness, karana, and the Self in the supracosmic consciousness. The individual of course participates, but these are conditions of the Self, not the Self and soul. The meaning of these expressions is fixed in the Mandukya Upanishad.

*  *  *

¹ Visva, Taijasa and

² Visva, Taijasa, Prajna and

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These two sets of three names each mean the same things. Visva or Virat the Spirit of the external universe, Hiranyagarbha or Taijasa (the Luminous) the Spirit in the inner planes, Prajna or Ishwara the Superconscient Spirit, Master of all things and the highest Self on which all depends. The Mental cannot be Ishwara.

*  *  *

Virat is the outer manifestation and if we take all that as Brahman without knowing what is behind the manifestation we shall fall into the intellectual error of Pantheism, not realising that the Divine is more than this outer manifestation and cannot be known by it alone. In the vital we may fall into the error of accepting what is dark and imperfect on the same terms as that which makes for the light and divine perfection. There may be many other consequent errors also.

III

By the supermind is meant the full Truth-Consciousness of the Divine Nature in which there can be no place for the principle of division and ignorance; it is always a full light and knowledge superior to all mental substance or mental movement. Between the supermind and the human mind are a number of ranges, planes or layers of consciousness—one can regard it in various ways—in which the element or substance of mind and consequently its movements also become more and more illumined and powerful and wide. The overmind is the highest of these ranges; it is full of lights and powers; but from the point of view of what is above it, it is the line of the soul's turning away from the complete and indivisible knowledge and its descent towards the Ignorance. For although it draws from the Truth, it is here that begins the separation of aspects of the Truth, the forces and their working out as if they were independent truths and this is a process that ends, as one descends to ordinary Mind, Life and Matter, in a complete division, fragmentation, separation from the indivisible Truth above. There is no longer the essential, total, perfectly harmonising and unifying knowledge, or rather knowledge for

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ever harmonious because for ever one, which is the character of supermind. In the supermind, mental divisions and oppositions cease, the problems created by our dividing and fragmenting mind disappear and Truth is seen as a luminous whole. In the overmind there is not yet the actual fall into Ignorance, but the first step is taken which will make the fall inevitable.

*  *  *

The supermind is the One Truth deploying and determining the manifestation of its Powers—all these Powers working as a multiple Oneness, in harmony, without opposition or collision, according to the One Will inherent in all. The overmind takes these Truths and Powers and sets each working as a force in itself with its necessary consequences—there can be harmony in their action, but it is rather synthetic and mostly partial than inherent and inevitable and as one descends from the highest overmind, separation, collision and conflict of forces increase, separability dominates, ignorance grows, existence becomes a clash of possibilities, a mixture of conflicting half-truths, an unsolved and apparently unsolvable riddle andpuzzle.

*  *  *

If the supermind were not to give us a greater and completer truth than any of the lower planes, it would not be worth while trying to reach it. Each plane has its own truths. Some of them are no longer true on a higher plane; e.g., desire and ego were truths of the mental, vital and physical Ignorance—a man there without ego or desire would be a tamasic automaton. As we rise higher, ego and desire appear no longer as truths, they are falsehoods disfiguring the true person and the true will. The struggle between the Powers of Light and the Powers of Darkness is a truth here— as we ascend above, it becomes less and less of a truth and in the supermind it has no truth at all. Other truths remain but change their character, importance, place in the whole. The difference or contrast between the Personal and Impersonal is a truth of the overmind—there is no separate truth of them in the supermind, they are inseparably one. But one who has not mastered

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and lived the truths of overmind cannot reach the supramental Truth. The incompetent pride of man's mind makes a sharp distinction and wants to call all else untruth and leap at once to the highest truth whatever it may be—but that is an ambitious and arrogant error. One has to climb the stairs and rest one's feet firmly on each step in order to reach the summit.

*  *  *

I do not understand. The Personal Divine does not mean the Avatar. What I said was that the scission between the two aspects of the Divine is a creation of the overmind which takes various aspects of the Divine and separates them into separate entities. Thus it divides Sat, Chit and Ananda, so that they become three separate aspects different from each other. In fact in the Reality there is no separateness, the three aspects are so fused into each other, so inseparably one that they are a single undivided reality. It is the same with the Personal and Impersonal, the Saguna and Nirguna, the Silent and the Active Brahman. In the Reality they are not contrasted and incompatible aspects; what we call Personality and what we call Impersonality are inseparably fused together into a single Truth. In fact "fused together" even is a wrong phrase, because there they were never separated so that they have to be fused. All the quarrels about either the Impersonal being the only true truth or the Personal being the only highest truth are mind created quarrels derivative from this dividing aspect of the overmind. The overmind does not deny any in the aspects as the Mind does, it admits them all as aspects of the One Truth, but by separating them it originates the quarrel in the more ignorant and more limited and divided Mind, because the Mind cannot see how two opposite things can exist together in one Truth, how the Divine can be nirguno gunl;—having no experience of what is behind the two words it takes each in an absolute sense. The Impersonal is Existence, Consciousness, Bliss, not a Person, but a state. The Person is the Existent, the Conscious, the Blissful; consciousness, existence, bliss taken as separate things are only states of his being. But in fact the two (personal being and eternal state) are inseparable and are one reality.

*  *  *

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It is hardly possible to say what the supermind is in the language of Mind, even spiritualised Mind, for it is a different consciousness altogether and acts in a different way. Whatever may be said of it is likely to be not understood or misunderstood. It is only by growing into it that we can know what it is and this also cannot be done until after a long process by which mind heightening and illuminating becomes pure Intuition (not the mixed thing that ordinarily goes by that name) and masses itself into overmind; after that overmind can be lifted into and suffused with supermind till it undergoes a transformation.

In the supermind all is self-known self-luminously, there are no divisions, oppositions or separated aspects as in Mind whose principle is division of Knowledge into parts and setting each part against another. Overmind approaches this at its top and is often mistaken for supermind, but it cannot reach it—except by uplifting and transformation.

*  *  *

It is (sometimes directly, sometimes indirectly) by the power of the overmind releasing the mind from its close partitions that the cosmic consciousness opens in the seeker and he becomes aware of the cosmic spirit and the play of the cosmic forces.

It is from or at least through the overmind plane that the original pre-arrangement of things in this world is effected; for from it the determining vibrations come. But there are corresponding movements on all the planes, the mind, the vital, the physical even and it is possible in a very clear or illumined condition of the lower consciousness to become aware of these movements and understand the plan of things and be either a conscious instrument or even, to a limited extent, a determinant Will or Force. But the stuff of the lower planes always mixes with the overmind forces when they descend and diminishes or even falsifies and perverts their truth and power.

It is even possible for the overmind to transmit to the lower planes of consciousness something of the supramental Light; but, so long as the supermind does not directly manifest, its Light is modified in the overmind itself and still further modified in the application by the needs, the demands, the circumscribing

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possibilities of the individual nature. The success of this diminished and modified Light, e.g. in purifying the physical, cannot be immediate and absolute as the full and direct supramental action would be; it is still relative, conditioned by the individual nature and the balance of the universal forces, resisted by adverse powers, baulked of its perfect result by the unwillingness of the lower workings to cease, limited either in its scope or in its efficacy by the want of a complete consent in the physical nature.

*  *  *

The overmind has to be reached and brought down before the supermind descent is at all possible—for the overmind is the passage through which one passes from Mind to supermind.

It is from the overmind that all these different arrangements of the creative Truth of things originate. Out of the overmind they come down to the Intuition and are transmitted from it to the Illumined and Higher Mind to be arranged there for our intelligence. But they lose more and more of their power and certitude in the transmission as they come down to the lower levels. What energy of directly perecived Truth they have is lost in the human mind; for to the human intellect they present themselves only as speculative ideas, not as realised Truth, not as direct sight, a dynamic vision coupled with a concrete undeniable experience.

*  *  *

There are different planes of the overmind. One is mental, directly creative of all the formations that manifest below in the mental world—that is the mental overmind. Above is the overmind intuition. Still above are the planes of overmind that are more and more connected with the supermind and have a partly supramental character. Highest in the overmind ranges is the supramental overmind or overmind gnosis. But these are things you cannot understand until you get a higher experience. You cannot do it at present. Only those who have got fully into cosmic consciousness can do it and even they cannot do it at first. One must first go fully through the experience of

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higher mind and illumined mind and intuition before it can be done.

*  *  *

It is not so simple as that—-but it (the overmind) can for convenience be divided into four planes—mental overmind and the three you have written (intuitive overmind, true overmind and supramental overmind), but there are many layers in each and each of these can be regarded as a plane in itself.

*  *  *

That is not impossible—it is perfectly possible on any of the larger planes—infinity is everywhere, once one breaks the individual limits.

There are many stages in the transition from mental overmind to supramentalised overmind and from there to supermind. Do not be in a hurry to say, "This is the last highest overmind."

*  *  *

What you call supramental overmind¹ is still overmind—not a part of the true supermind. One cannot get into the true supermind (except in some kind of trance or Samadhi) unless one has first objectivised the overmind truth in life, speech, action, external knowledge and not only experienced it in meditation and inner experience.

*  *  *

At the time when the last chapters of The Synthesis of Toga were written in the Arya, the name "overmind" had not been found, so there is no mention of it. What is described in those chapters is the action of the supermind when it descends into the overmind plane and takes up the overmind workings and transforms them. The highest supermind or Divine gnosis existent in itself, is some-

¹ This expression is a misnomer since overmind cannot be supramental: it can at most receive some light and truth from the higher source.

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thing that lies beyond still and quite above. It was intended in latter chapters to show how difficult even this was and how many levels there were between the human mind and supermind and how even supermind descending could get mixed with the lower action and turned into something that was less than the true Truth. But these latter chapters were not written.

*  *  *

The distinction [between the overmind and the supermind] has not been made in the Arya because at that time what I now call the overmind was supposed to be an inferior plane of the supermind. But that was because I was seeing them from the Mind. The true defect of overmind, the limitation in it which gave rise to a world of ignorance is seen fully only when one looks at it from the physical consciousness, from the result (Ignorance in Matter) to the cause (overmind division of the Truth). In its own plane overmind seems to be only a divided, many-sided play of the Truth, so can easily be taken by the Mind as a supramental province. Mind also when flooded by the overmind lights feels itself living in a surprising revelation of Divine Truth. The difficulty comes when we deal with the vital and still more with the physical. Then it becomes imperative to face the difficulty and to make a sharp distinction between overmind and supermind—for it then becomes evident that the overmind Power (in spite of its light and splendours) is not sufficient to overcome the Ignorance because it is itself under the law of Division out of which came the Ignorance. One has to pass beyond and supramentalise overmind so that mind and all the rest may undergo the final change.

*  *  *

Probably what he calls overmind is the first "abovemind" layers of consciousness. Or it may be experiences from the larger Mind or Vital ranges. To the human mind all these are so big that it is easy to take them for overmind or even supermind. One can get indirect overmind touches if one opens into the cosmic consciousness, still more if one enters freely into that consciousness. Direct overmind experience cannot come unless part of the being at least

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is seated in the wideness and peace.

*  *  *

Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.

 *  *  *

The Intuition is the first plane in which there is a real opening to the full possibility of realisation—it is through it that one goes farther—first to overmind and then to supermind.

*  *  *

Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.

*  *  *

Mental intuitive knowledge catches directly some aspect of the truth but without any completeness or certitude and the intuition is easily mixed with ordinary mental stuff that may be erroneous; in application it may easily be a half-truth or be so misinterpreted and misapplied as to become an error. Also, the mind easily imitates the intuition in such a way that it is difficult to distinguish between a true or a false intuition. That is the reason why men of intellect distrust the mental intuition and say that it cannot be accepted or followed unless it is tested and confirmed by the intellect. What comes from the overmind intuition has a light, a

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certitude, an effective force of Truth in it that the mental intuition at its best even has not.

*  *  *

There are mental, vital, subtle physical intuitions as well as intuitions from the higher and the illumined Mind.

*  *  *

It [the identification of buddhi with vijndna and intuition] is the error that came with the excessive intellectualism of the philosophers and commentators. I don't think buddhi includes intuition as something separate in kind from intellect—the intellectualists considered intuition to be only a rapid process of intellectual thought—and they still think that. In the Taittiriya Upanishad the sense of vijndna is very clear—its essence is rtam, the spiritual Truth; but afterwards the identification with buddhi became general.

*  *  *

I do not suppose they mean expressly intuition; they regard buddhi as the means of knowledge, so they include all knowledge in it, and as the vijndnamaya kosa is the Knowledge sheath, they think it must mean buddhi. Obviously it doesn't. The description you have quoted evidently means something much higher than buddhi. It is the satyam rtam brahat of the Upanishad—the truth-consciousness of the Veda.

IV

The phrase "central being" in our yoga is usually applied to the portion of the Divine in us which supports all the rest and survives through death and birth. This central being has two forms —above, it is Jivatman, our true being, of which we become aware when the higher self-knowledge comes,—below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it; the psychic being stands behind the manifestation in life and supports it.

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The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference. The Jivatman, on the contrary, lives in the essence and can merge itself in identity with the Divine; but it too, the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara. It is important to remember the distinction; for, otherwise, if there is the least vital egoism, one may begin to think of oneself as an Avatar or lose balance like Hridaya with Ramakrishna.

*  *  *

The word Jiva has two meanings in the Sanskritic tongues— "living creatures"¹ and the spirit individualised and upholding the living being in its evolution from birth to birth. In the latter sense the full term is Jivatma—the Atman, spirit or eternal self of the living being. It is spoken of figuratively by the Gita as "an eternal portion of the Divine"—but the word fragmentation (used by you) is too strong, it could be applicable to the forms, but not to the spirit in them. Moreover the multiple Divine is an eternal reality antecedent to the creation here. An elaborate description of the Jivatma would be: "the multiple Divine manifested here as the individualised self or spirit of the created being." The Jivatma in its essence does not change or evolve, its essence stands above the personal evolution; within the evolution itself it is represented by the evolving psychic being which supports all the rest of the nature.

      The Adwaita Vedanta (Monism) declares that the Jiva has no real existence, as the Divine is indivisible. Another school attributes a real but not an independent existence to the Jiva —it is, they say, one in essence, different in manifestation, and as the manifestation is real, eternal and not an illusion, it cannot be called unreal. The dualistic schools affirm the Jiva as an independent category or stand on the triplicity of

¹ In Bengal when one is about to kill a small animal, people often protest saying, "Don't kill—it is Krishna's Jiva (his living creature)."

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God, soul and Nature.

*  *  *

Jivatma. is not the psychic being—we have fixed on caitya purusa as the equivalent in Sanskrit of the psychic being. Jivatma is the individual Self—the central being.

     The central being is that which is not born, does not evolve, but presides over all the individual manifestation. The psychic is its projection here—for the psychic being is in the evolution and from within supports our whole evolution; it receives the essence of all experience and by that develops the personality Godward.

     The Self is at once one in all and many—one in its essence, it manifests also as the individual self which may be described as in Nature an eternal portion of the Divine; in spirit a centre of the manifestation, individual but extending its universality and rising into transcendence.

*  *  *

By Jivatma we mean the individual self. Essentially it is one self with all others, but in the multiplicity of the Divine it is the individual self, an individual centre of the universe—and it sees everything in itself or itself in everything or both together according to its state of consciousness and point of view.

*  *  *

The self, Atman is in its nature either transcendent or universal (Paramatma, Atma). When it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine.

*  *  *

The soul, representative of the central being, is a spark of the Divine supporting all individual existence in Nature; the psychic being is a conscious form of that soul growing in the evolution —in the persistent process that develops first life in Matter, mind

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in life, until finally mind can develop into overmind and overmind into the supramental Truth. The soul supports the nature in its evolution through these grades, but is itself not any of these things.

     The lower Nature, apard prakrti, is this external objective and superficial subjective apparent Nature which manifests all these minds, lives and bodies. The supreme Nature, para prakrti, concealed behind it is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many. These Many are in themselves eternal selves of the Supreme in his supreme Nature, para prakrti. Here in relation to this world they appear as the Jivatmas supporting the evolution of the natural existences, sarvabhutani, in the mutable Becoming which is the life of the Kshara (mobile or mutable) Purusha. The Jiva (or Jivatma) and the creatures, sarva-bhutani, are not the same thing. The Jivatmas really stand above the creation even though concerned in it; the natural existences, sarva-bhutani, are the creatures of Nature. Man, bird, beast, reptile are natural existences, but the individual Self in them is not even for a moment characteristically man, bird, beast or reptile; in its evolution it is the same through all these changes, a spiritual being that consents to the play of Nature.

   What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a becoming. The eternal Being in its superior nature, Para Prakriti, is at once One and Many; but the eternal Multiplicity of the Divine when it stands behind the created existences, sarva-bhutani, appears as (or as we say, becomes) the Jiva, para prakrtir jibabhutd. In the psychic, on the other hand, there are two aspects, the psychic existence or soul behind and in front the form of individuality it takes in its evolution in Nature.

     The soul or psyche is immutable only in the sense that it contains all the possibilities of the Divine within it, but it has to evolve them and in its evolution it assumes the form of a developing psychic individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is the spark of the Divine Fire that grows behind the mind, vital and physical by means of the psychic being until it is able to transform the 17

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Prakriti of Ignorance into a Prakriti of Knowledge. This evolving psychic being is not therefore at any time all that the soul or essential psychic existence bears within it; it temporalises and individualises what is eternal in potentiality, transcendent in essence, in this projection of the spirit.

    The central being is the being which presides over the different births one after the other, but is itself unborn, for it does not descend into the being but is above it—it holds together the mental, vital and physical being and all the various parts of the personality and it controls the life either through the mental being and the mental thought and will or through the psychic, whichever may happen to be most in front or most powerful in nature. If it does not exercise its control, then the consciousness is in great disorder and every part of the personality acts for itself so that there is no coherence in the thought, feeling or action.

    The psychic is not above but behind—its seat is behind the heart, its power is not knowledge but an essential or spiritual feeling—it has the clearest sense of the Truth and a sort of inherent perception of it which is of the nature of soul-perception and soul-feeling. It is our inmost being and supports all the others, mental, vital, physical, but it is also much veiled by them and has to act upon them as an influence rather than by its sovereign right of direct action; its direct action becomes normal and preponderant only at a high stage of development or by yoga. It is not the psychic being which, you feel, gives you the intuitions of things to be or warns you against the results of certain actions; that is some part of the inner being, sometimes the inner mental, sometimes the inner vital, sometimes, it may be, the inner or subtle physical Purusha. The inner being—inner mind, inner vital, inner or subtle physical—knows much that is unknown to the outer mind, the outer vital, the outer physical, for it is in a more direct contact with the secret forces of Nature. The psychic is the inmost being of all; a perception of truth which is inherent in the deepest substance of the consciousness, a sense of the good, true, beautiful, the Divine, is its privilege.

   The central being—the Jivatman which is not born nor evolves but presides over the individual birth and evolution— puts forward a representative of himself on each plane of the consciousness. On the mental plane it is the true mental being,

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manomaya purusa, on the vital plane the true vital being, pranamaya purusa, on the physical plane the true physical being, annamaya purusa. Each being, therefore is, so long as the Ignorance lasts, centred round his mental, vital or physical Purusha, according to the plane on which he predominantly lives, and that is to him his central being. But the true representative all the time is concealed behind the mind, vital and physical—-it is the psychic, our inmost being.

    When the inmost knowledge begins to come, we become aware of the psychic being within us and it comes forward and leads the sadhana. We become aware also of the Jivatman, the undivided Self or Spirit above the manifestation of which the psychic is the representative here.

*  *  *

The true inner being—the true mental, the true vital, the true physical represent each on its plane and answer to the central being, but the whole of the nature and especially the outer nature does not, nor the ordinary mental, vital or physical personality. The psychic being is the central being for the purposes of the evolution—it grows and develops; but there is a central being above of which the mind is not aware, which presides unseen over the existence and of which the psychic being is the representative in the manifested nature. It is what is called the Jivatman.

*  *  *

The psychic is a spark of the Divine—-but I do not know that it can be called a portion of the Jivatma—it is the same put forward in a different way.

*  *  *

Well, it is a little difficult to explain. Perhaps the best thing is to break up my answer into a number of separate statements, for the whole thing has got too complicated to do otherwise.

   1. It is impossible to equate my conception or experience of the Jivatman with the pure "I" of the Adwaita, by which you

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mean, I suppose, something which says, "I am He" and by that perception merges itself into the Brahman. According to the Adwaita of the Mayavadins this Jivatman, like the Ishwara himself, is simply an appearance of the Brahman in illusory Maya. There is no Ishwara, Lord of the world, because there is no world— except in Maya; so too there is no Jivatman, only the Paramat-man illusorily perceived as an individual self by the lower (illusory) consciousness in Maya. Those, on the other hand, who wish to unite with the Ishwara, regard or experience the Jiva either as a separate being dependent on the Ishwara or as something one in essence with him, yet different, but this difference like the essential oneness is eternal—and there are also other ideas of the Jivatman and its relation to the Divine or Supreme. So this pure "I", if that is how it is to be described, presents itself differently, in different aspects, one may say, to different people. If you ask why, I refer you to my answer to X. The overmind presents the truth of things in all sorts of aspects and mind, even the spiritual mind, fastens on one or the other as the very truth, the one real truth of the matter. It is the mind that makes these differences, but that does not matter, because, through its own way of seeing and experiencing the soul or individualised consciousness or whatever you may like to call it, the mental being goes where it has to go. I hope this much is clear as the first step in the matter.

   2. I do not dispute at all the fact that one can realise the Self, the Brahman or the Ishwara without going into the overhead regions, the dynamic spiritual planes, or stationing oneself permanently above the body as happens in this yoga. Even if it is done through the Sahasrara, well, the Sahasrara extends to the spiritualised mind and can be felt in the top of the head, so any ascent above is not indispensable. But, apart from that, one can very well, as you say, realise the Atman if one stands back from the mind and heart, detaches oneself from the parts of Prakriti, ceases to identify oneself with mind, life and body, falls into an inner silence. One need not even explore the kingdoms of the inner mind or inner vital, still less is it compulsory to spread one's wings in ranges above. The Self is everywhere and by entering into full detachment and silence, or even by either detachment or silence, one can get anywhere some glimpse,

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some reflection, perhaps even a full reflection, or a sense of the Self's presence or of one's own immergence in that which is free, wide, silent, eternal, infinite. Obviously if it is a pure "I", of whatever nature, which gets the experience, it must be looked on by the consciousness that has the realisation as the individual self of the Being, Jivatman.

    3. One can also have the experience of oneself as not the mind but the thinker, not the heart but the self or "I" which supports the feelings, not the life but that which supports life, not the body but that which assumes a body. This self can be obviously dynamic as well as silent; or else you may say that, even though still and immobile, from its silence it originates the dynamism of Nature. One can also feel this to be the Spirit one in all as well as the true "I" in oneself. All depends on the experience. Very usually, it is the experience of the Purusha, often felt first as the Witness silent, upholding all the nature; but the Purusha can also be experienced as the Knower and the Ishwara. Sometimes it is as or through the mental Purusha in one centre or another, sometimes as or through the vital Purusha that one can become aware of one's self or spirit. It is also possible to become aware of the secret psychic being within by itself as the true individual; or one can be aware of the psychic being as the pure "I" with these others standing in mind or vital as representatives in these domains or on these levels. According to one's experience one may speak of any of these as the Jiva or pure "I" (this last is a very dubious phrase) or the true Person or true Individual who knows himself as one with or a portion of or wholly dependent on the universal or transcendent Being and seeks to merge himself in that or ascend to that and be it or live in oneness with it. All these things are quite possible without any need of the overhead experience or of the stable overhead Permanence.

    4. One may ask, first, why not then say that the Jivatman which can be realised in this way is the pure "I" of which the lower self has the experience and through which it gets its salvation; and, secondly, what need is there of going into the overhead planes at all? Well, in the first place, this pure "I" does not seem to be absolutely necessary as an intermediary of the liberation whether into the impersonal Self or Brahman or into whatever is eternal.

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The Buddhists do not admit any soul or self or any experience of the pure "I"; they proceed by dissolving the consciousness into a bundle of Sanskaras, get rid of the Sanskaras and so are liberated into some Permanent which they refuse to describe or some Shunya. So the experience of a pure "I" or Jivatman is not binding on everyone who wants liberation into the Eternal but is content to get it without rising beyond the spiritualised mind into a higher Light above. I myself had my experience of Nirvana and silence in the Brahman, etc. long before there was any knowledge of the overhead spiritual planes; it came first simply by an absolute stillness and blotting out as it were of all mental, emotional and other inner activities—the body continued indeed to see, walk, speak and do its other business, but as an empty automatic machine and nothing more. I did not become aware of any pure "I" nor even of any self, impersonal or other,—there was only an awareness of That as the sole Reality, all else being quite unsubstantial, void, non-real. As to what realised that Reality, it was a nameless consciousness which was not other than That;¹ one could perhaps say this, though hardly even so much as this, since there was no mental concept of it, but not more. Neither was I aware of any lower soul or outer self called by such and such a personal name that was performing this feat of arriving at the consciousness of Nirvana. Well, then what becomes of your pure "I" and lower "I" in all that? Consciousness (not this or that part of consciousness or an "I" of any kind) suddenly emptied itself of all inner contents and remained aware only of unreal surroundings and of Something real but ineffable. You may say that there must have been a consciousness aware of a some perceiving existence, if not of a pure "I", but, if so, it was something for which these names seem inadequate.

    5. I have said the overhead ascension is not indispensable for the usual spiritual purposes,—but it is indispensable for the purposes of this yoga. For its aim is to become aware of and liberate and transform and unite all the being in the light of a Truth-consciousness which is above and cannot be reached if there is no entirely inward-going and no transcending and upward-going

¹ Mark that I did not think these things, there were no thoughts or concepts nor did they present themselves like that to any Me; it simply just was so or was self-appa-rently so.

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movement. Hence all the complexity of my psychological statements as a whole, not new in essence—for much of it occurs in the Upanishads and elsewhere, but new in its fullness of collective statement and its developments directed towards an integral yoga. It is not necessary for anyone to accept it unless he concurs in the aim; for other aims it is unnecessary and may very well be excessive.

     6. But when one has made the inner exploration and the ascension, when one's consciousness is located above, one cannot be expected to see things precisely as they are seen from below. The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence. He is plunged in the Divine and one with the Eternal for ever, aware of his own expression and instrumental dynamism which is the Divine's, dependent in love and delight, with adoration on That with which yet through that love and delight he is one, capable of relation in oneness, harmonic in this many-sidedness without contradiction, because this is another consciousness and existence than that of the mind, even of the spiritualised mind; it is an intrinsic consciousness of the Infinite, infinite not only in essence but in capacity, which can be to its own self-awareness all things and yet for ever the same and one. The triune realisation, therefore, full of difficulties for the mind, is quite natural, easy, indisputable to the supramental consciousness or, generally, to the consciousness of the upper hemisphere. It can be seen and felt as knowledge in all the spiritual planes, but the completely indivisible knowledge, the full dynamics of it can only be realised through the supramental consciousness itself on its own plane or by its descent here.

    7. The description of a pure "I" is quite insufficient to describe the realisation of the Jivatman—it is rather describable as the true Person or Divine Individual, though that too is not adequate. The word "I" always comes with an under-suggestion of ego, of separativeness; but there is no separativeness in this self-vision, for the individual here is a spiritual living centre of action for the One and feels no separation from all that is the One.

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      8. The Jivatman has its representative power in the individual nature here; this power is the Purusha upholding the Prakriti— centrally in the psychic, more instrumentally in the mind, vital and physical being and nature. It is therefore possible to regard these or any of them as if they were the Jiva here. All the same I am obliged to make a distinction not only for clear thinking but because of the necessity of experience and integral dynamic self-knowledge without which it is difficult to carry through this yoga. It is not indispensable to formulate mentally to oneself all this, one can have the experience and, if one sees clearly with an inner perception, it is sufficient for progress towards the goal. Nevertheless if the mind is clarified without falling into mental rigidity and error, things are easier for the sadhak of the yoga. But plasticity must be preserved, for loss of plasticity is the danger of a systematic intellectual formulation; one must look into the thing itself and not get tied up in the idea. Nothing of all this can be really grasped except by the actual spiritual experience.

*  *  *

I have used the words Jiva and Jivatman in these and all passages in exactly the same sense—it never occurred to me that there could be a difference. If I had so intended it, I would have drawn the distinction—the two words being similar—very clearly and not left it to be gathered by inference.

     In the passage from the chapter on the triple status of the supermind I was describing how the supermind working as a force of the highest self-determination of the Divine manifested it in three poises and what was the consciousness of the Jivatman in a supramental creation. There is no statement that the place of the Jivatman is in the supramental plane alone; if that were so, man could have no knowledge of his individual Self or Spirit before he rose to the supramental plane; he could not have any experience of the Self, though he may have the sense of the dissolution of his ego in something Universal. But he can become aware of his unborn non-evolving Self, a centre of the Divine Consciousness, long before that; the Self cosmic or individual is experienced long before rising to supermind. If it were not so, spiritual experience of that high kind would be impossible to mental man, liberation

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would be impossible; he would first have to become a supramental being. As for the Purusha it is there on all planes; there is a mental Purusha, manomaya, leader of the life and body, as the Upanishad puts it, a vital, a physical Purusha; there is the psychic being or Chaitya Purusha which supports and carries all these as it were. One may say that these are projections of the Jivatman put there to uphold Prakriti on the various levels of the being. The Upanishad speaks also of a supramental and a Bliss Purusha, and if the supramental and the Bliss Nature were organised in the evolution on earth we could become aware of them upholding the movements here.

     As for the psychic being, it enters into the evolution, enters into the body at birth and goes out of it at death; but the Jivatman, as I know it, is unborn and eternal although upholding the manifested personality from above. The psychic being can be described as the Jivatman entering into birth, if you like, but if the distinction is not made, then the nature of the Atman is blurred and a confusion arises. This is a necessary distinction for metaphysical knowledge and for something that is very important in spiritual experience. The word 'Atman' like 'spirit' in English is popularly used in all kinds of senses, but both for spiritual and philosophical knowledge it is necessary to be clear and precise in one's use of terms so as to avoid confusion of thought and vision by confusion in the words we use to express them.

*  *  *

The Jiva is realised as the individual Self, Atman, the central being above the Nature, calm, untouched by the movements of Nature, but supporting their evolution though not involved in it. Through this realisation silence, freedom, wideness, mastery, purity, a sense of universality in the individual as one centre of this divine universality become the normal experience. The psychic is realised as the Purusha behind the heart. It is not universalised like the Jivatman, but is the individual soul supporting from its place behind the heart-centre the mental, vital, physical, psychic evolution of the being in Nature. Its realisation brings bhakti, self-giving, surrender, turning of all the movements Godward, discrimination and choice of all that belongs to the Divine Truth,

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Good, Beauty, rejection of all that is false, evil, ugly, discordant, union through love and sympathy with all existence, openness to the Truth of the Self and the Divine.

*  *  *

To live in the consciousness of the Atman is to live in the calm, unity and peace that is above things and separate from the world even when pervading it. But for the psychic consciousness there are two things, the world and itself acting in the world. The Jivatman has not come down into the world, it stands above, always the same supporting the different beings, mental, etc., which act here. The psychic is what has come down here—its function is to offer all things to the Divine for transformation.

*  *  *

The true being may be realised in one or both of two aspects—the Self or Atman and the soul or Antaratman, psychic being, Chaitya Purusha. The difference is that one is felt as universal, the other as individual supporting the mind, life and body. When one first realises the Atman one feels it separate from all things, existing in itself and detached, and it is to this realisation that the image of the dry coconut fruit may apply. When one realises the psychic being, it is not like that; for this brings the sense of union with the Divine and dependence upon It and sole consecration to the Divine alone and the power to change the nature and discover the true mental, the true vital, the true physical being in oneself. Both realisations are necessary for this yoga.

     The "I" or the little ego is constituted by Nature and is at once a mental, vital and physical formation meant to aid in centralising and individualising the outer consciousness and action. When the true being is discovered, the utility of the ego is over and this formation has to disappear—the true being is felt in its place.

*  *  *

The Spirit is the consciousness above mind, the Atman or Self, which is always in oneness with the Divine—a spiritual conscious-

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ness is one which is always in unity or at least in contact with the Divine.

     The psychic is a spark come from the Divine which is there in all things and as the individual evolves it grows in him and manifests as the psychic being, the soul, seeking always for the Divine and the Truth and answering to the Divine and the Truth whenever and wherever it meets it.

*  *  *

The Spirit is the Atman, Brahman, Essential Divine.

    When the One Divine manifests its ever inherent multiplicity, this essential Self or Atman becomes for that manifestation the central being who presides from above over the evolution of its personalities and terrestrial lives here, but is itself an eternal portion of the Divine and prior to the terrestrial manifestation —para prakrtir jivabhuta.

    In this lower manifestation, apard prakrti, this eternal portion of the Divine appears as the soul, a spark of the Divine Fire, supporting the individual evolution, supporting the mental, vital and physical being. The psychic being is the spark growing into a Fire, evolving with the growth of the consciousness. The psychic being is therefore evolutionary, not like the Jivatman prior to the evolution.

    But man is not aware of the self or Jivatman, he is aware only of his ego, or he is aware of the mental being which controls the life and the body. But more deeply he becomes aware of his soul or psychic being as his true centre, the Purusha in the heart; the psychic is the central being in the evolution, it proceeds from and represents the Jivatman, the eternal portion of the Divine. When there is the full consciousness, the Jivatman and the psychic being join together. ¹

    The ego is a formation of Nature; but it is not a formation of physical nature alone, therefore it does not cease with the body. There is a mental and vital ego also.

    The base of the material consciousness here is not only the Ignorance, but the Inconscience—that is, the consciousness is involved in form of Matter and energy of Matter. It is not only the material consciousness but the vital and the mental too that

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are separated from the Truth by the Ignorance.

*  *  *

For the most part the Supreme acts through the Jiva and its nature and the Jiva and the nature act through the ego and the ego acts through the outer instruments—that is the play of the Ignorance.

*  *  *

There is no difference between Jiva and Jivatma in this language —so this distinction cannot be made. The Apara Prakriti is Nature which manifests all these minds, lives and bodies. The Para Prakriti is the very nature of the Divine—a supreme Consciousness-Force which manifests the multiple Divine as the Many.

*  *  *

The body is not the individual self—it is the basis of the external personality or of the physical self, if you like so to express it; but that is not the individual self. The individual self is the central being (Jivatma) manifesting in the lower nature as the psychic being—it is directly a portion of the Divine.

*  *  *

The Jivatma is above all planes. It has no fixed form or colour; though it may represent itself in a form.

*  *  *

   (a) It [each Jivatman] is one, yet different [from other Jivatmans]. The Gita puts it that the Jiva is an arhsah sanatanah of the One. It can also be spoken of as one among many centres of the Universal Being and Consciousness.

   (b) Essentially one Jiva has the same nature as all—but in manifestation each puts forth its own line of Swabhava.

   (c) No. Kutastha is the aksara purusa—it is not the Jivatman.

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    (d) It [the station of the Jivatman] is on the spiritual plane always that is above the mind, but there it is not fixed to any level.

    (e) No [one psychic being cannot unite with another]. Affinity, harmony, sympathy, but not union. Union is with the Divine.

*  *  *

*The Jivatma, spark-soul and psychic being are three different forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience.

     The Jivatma or spirit is self-existent above the manifested or instrumental being—it is superior to birth and death, always the same, it is the individual Self or Atman; the eternal true being of the individual.

    The soul is a spark of the Divine in the heart of the living creatures of Nature. It is not seated above the manifested being; it enters into the manifestation of the self, consents to be a part of its natural phenomenal becoming, supports its evolution in the world of material Nature. It carries with it at first an undifferentiated power of the divine consciousness containing all possibilities which have not yet taken form but to which it is the function of evolution to give form. This spark of Divinity is there in all terrestrial living beings from the earth's highest to its lowest creatures.

    The psychic being is a spiritual personality put forward by the soul in its evolution; its growth marks the stage which the spiritual evolution of the individual has reached and its immediate possibilities for the future. It stands behind the mental, the vital, the physical nature, grows by their experiences, carries the consciousness from life to life. It is the psychic Person, caitya purusa. At first it is veiled by the mental, vital and physical parts, limited in its self-expression by their limitations, bound to the reactions of Nature, but, as it grows, it becomes capable of coming forward and dominating the mind, life and body. In the ordinary man it still depends on them for expression and is not able to take them up and freely use them. The life of the being is animal and human, not

* The original version of this letter was subsequently revised by Sri Aurobindo on two occasions. As the two revised versions differ considerably at places, both of them are published here consecutively

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divine. When the psychic being can by sadhana become dominant and freely use its instruments, then the impulse towards the Divine becomes complete and the transformation of mind, vital and body, not merely their liberation becomes possible.

    As the Self or Atman is free and superior to birth and death, the experience of the Jivatman and its unity with the supreme or universal Self is sufficient to bring the sense of liberation; but for the transformation of the life and nature the full awareness and awakening of our psychic being also is indispensable.

    The psychic being realises at this stage its oneness with the true being, the Self, but it does not disappear or change into it; it remains as its instrument for psychic and spiritual self-expression, a divine manifestation in Nature.

    The bindu seen by you above may be a symbolic way of seeing the Jivatman, the individual self as a drop of the Sea, an individual portion of the universal Divine; the aspiration on that level would naturally be for the opening of the higher consciousness so that the being may dwell there and not in the ignorance. The Jivatman is already one with the Divine in reality, but its spiritual demand may be for the rest of the consciousness also to realise it.

    The aspiration of the psychic being would then translate this demand entirely for the opening of the whole lower nature, mind, vital, body to the Divine, for the love and union with the Divine, for its presence and power within the heart, for the transformation of the mind, life and body by the descent of the higher consciousness into this instrumental being and nature.

    Both aspirations are necessary for the fullness of this yoga, the demand of the self on the nature from above, the psychic aspiration of the nature from below. When the psychic imposes its aspiration on the mind, vital and body, then they too aspire and this is what was felt by you as the aspiration from the level of the lower being. The aspiration felt above is that of the Jivatman for the higher consciousness with its realisation of the One to manifest in all the being. Both aspirations help and are necessary to each other. But the seeking of the lower being is at first intermittent and oppressed by the obscurity and limitations of the ordinary consciousness. It has, by sadhana, to become clear, constant, strong and enduring; it then compels realisation, makes it inevitable.

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   The sense of peace, purity and calm felt by you is brought about by a union or a strong contact of the lower with the higher consciousness; it cannot be permanent at first, but it can become so by an increased frequency and durability of the calm and peace and finally by the full descent of the eternal peace and calm and silence of the higher consciousness into the lower nature.

*  *  *

The Jivatman, spark-soul and psychic being are three different forms of the same reality and they must not be mixed up together, as that confuses the clearness of the inner experience.

     The Jivatman or spirit, as it is usually called in English, is self-existent above the manifested or instrumental being—it is superior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual.

    The soul is a spark of the Divine which is not seated above the manifested being, but comes down into the manifestation to support its evolution in the material world. It is at first an undifferentiated power of the Divine Consciousness containing all possibilities which have not yet taken form, but to which it is the function of evolution to give form. This spark is there in all living beings from the lowest to the highest.

    The psychic being is formed by the soul in its evolution. It supports the mind, vital, body, grows by their experiences, carries the nature from life to life. It is the psychic or caitya purusa. At first it is veiled by mind, vital and body, but as it grows, it becomes capable of coming forward and dominating the mind, life and body; in the ordinary man it depends on them for expression and is not able to take them up and freely use them. The life of the being is animal or human and not divine. When the psychic being can by sadhana become dominant and freely use its instruments, then the impulse towards the Divine becomes complete and the transformation of mind, vital and body, not merely their liberation, becomes possible.

   The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme or universal Self brings the sense of liberation, it is this which is necessary for the supreme spiritual deliverance: but for the

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transformation of the life and nature the awakening of the psychic being and its rule over the nature are indispensable.

     The psychic being realises its oneness with the true being, the Jivatman, but it does not change into it.

     The bindu seen above may be a symbolic way of seeing the Jivatman, the portion of the Divine; the aspiration there would naturally be for the opening of the higher consciousness so that the being may dwell there and not in the Ignorance. The Jivatman is already one with the Divine in reality, but what is needed is that the rest of the consciousness should realise it.

     The aspiration of the psychic being is for the opening of the whole lower nature, mind, vital, body to the Divine, for the love and union with the Divine, for its presence and power within the heart, for the transformation of the mind, life and body by the descent of the higher consciousness into this instrumental being and nature.

     Both aspirations are essential and indispensable for the fullness of this yoga. When the psychic imposes its aspiration on the mind, vital and body, then they too aspire and this is what was felt as the aspiration from the level of the lower being. The aspiration felt above is that of the Jivatman for the higher consciousness with its realisation of the One to manifest in the being. Therefore both aspirations help each other. The seeking of the lower being is necessarily at first intermittent and oppressed by the ordinary consciousness. It has, by sadhana, to become clear, constant, strong and enduring.

    The sense of peace, purity and calm is brought about by the union of the lower with the higher consciousness. It is usually either intermittent or else remains in a deeper consciousness, veiled often by the storms and agitations of the surface; it is seldom permanent at first, but it can become permanent by increased frequency and endurance of the calm and peace and finally by the full descent of the eternal peace and calm and silence of the higher consciousness into the lower nature.

*  *  *

In the experience of yoga the self or being is in essence one with the Divine or at least it is a portion of the Divine and has all the

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divine potentialities. But in manifestation it takes two aspects, the Purusha and Prakriti, conscious being and Nature. In Nature here the Divine is veiled, and the individual being is subjected to Nature which acts here as the lower Prakriti, a force of Ignorance, Avidya. The Purusha in itself is divine, but exteriorised in the ignorance of Nature it is the individual apparent being imperfect with her imperfection. Thus the soul or psychic essence, which is the Purusha entering into the evolution and supporting it, carries in itself all the divine potentialities; but the individual psychic being which it puts forth as its representative assumes the imperfection of Nature and evolves in it till it has recovered its full psychic essence and united itself with the Self above of which the soul is the individual projection in the evolution. This duality in the being on all its planes—for it is true in different ways not only of the Self and the psychic but of the mental, vital and physical Purushas—has to be grasped and accepted before the experiences of the yoga can be fully understood.

    The Being is one throughout, but on each plane of Nature, it is represented by a form of itself which is proper to that plane, the mental Purusha in the mental plane, the vital Purusha in the vital, the physical Purusha in the physical. The Taittiriya Upanishad speaks of two other planes of the being, the Knowledge or Truth plane and the Ananda plane, each with its Purusha, but although influences may come down from them, these are superconscient to the human mind and their nature is not organised here.

*  *  *

   The individual self is usually described as a portion of the Transcendent and cosmic Self—in the higher and subtler ranges of the consciousness it knows itself as that, but in the lower where the consciousness is more and more clouded it identifies itself with surface forms of personality, creations of Prakriti and becomes unaware of its divine origin. Self when one becomes aware of it is felt as something self-existent and eternal which is not identified with forms of mental, vital and physical personality,—these are only small expressions of its potentialities in Nature. What people call themselves now is only the ego or the mind or the life-force 18

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or the body, but that is because they think in the terms of the formations of Prakriti and do not see behind them.

*  *  *

The central being and the soul are both in different ways portions of the Divine. They are in fact two aspects of the same entity, but one is unevolving above Nature, the other evolves a psychic being in Nature.

*  *  *

It is the individual being that is a portion of the Divine. The universal self or Atman which is the same in all, is not a portion but an aspect of the Divine.

*  *  *
 

The self is the Divine itself in an essential aspect; it is not a portion. There is no meaning in the phrase "not even a portion" or "only an aspect." An aspect is not something inferior to a portion.

*  *  *

Do you not know what "essential" means? There is a difference between the essence of a thing which is always the same and its formations and developments which vary. There is, for instance, the essence of gold and there are the many forms which gold can take.

*  *  *

Essence can never be defined—it simply is.

*  *  *

The Divine is more than the Atman. It is Nature also. It contains everything in Itself.

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In order to get the dynamic realisation it is not enough to rescue the Purusha from subjection to Prakriti; one must transfer the allegiance of the Purusha from the lower Prakriti with its play of ignorant Forces to the Supreme Divine Shakti, the Mother.

     It is a mistake to identify the Mother with the lower Prakriti and its mechanism of forces. Prakriti here is a mechanism only which has been put forth for the working of the evolutionary ignorance. As the ignorant mental, vital or physical being is not itself the Divine, although it comes from the Divine—-so the mechanism of Prakriti is not the Divine Mother. No doubt something of her is there in and behind this mechanism maintaining it for the evolutionary purpose; but what she is in herself is not a Shakti of Avidya, but the Divine Consciousness, Power, Light, Para Prakriti to whom we turn for the release and the divine fulfilment.

    The realisation of the Purusha consciousness calm, free, observing the play of forces but not attached or involved in them is a means of liberation. The calm, the detachment, a peaceful strength and joy (dtmarati) must be brought down into the vital and physical as well as into the mind. If this is established, one is no longer a prey to the turmoil of the vital forces. But this calm, peace, silent strength and joy is only the first descent of the Power of the Mother into the adhar. Beyond that is a Knowledge, an executive Power, a dynamic Ananda which is not that of the ordinary Prakriti even at its best and most sattwic, but Divine in its nature.

    First, however, the calm, the peace, the liberation is needed. To try to bring down the dynamic side too soon is not advisable, for then it would be a descent into a troubled and impure nature unable to assimilate it and serious perturbations might be the consequence.

*  *  *

What is meant by Prakriti or Nature is the outer or executive side of the Shakti or Conscious Force which forms and moves the worlds. This outer side appears here to be mechanical, a play of the forces, Gunas, etc. Behind it is the living Consciousness and Force of the Divine, the divine Shakti. The Prakriti itself is

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divided into the lower and higher,—the lower is the Prakriti of the Ignorance, the Prakriti of mind, life and Matter separated in consciousness from the Divine; the higher is the Divine Prakriti of Sachchidananda with its manifesting power of supermind, always aware of the Divine and free from Ignorance and its consequences. Man so long as he is in the ignorance is subject to the lower Prakriti, but by spiritual evolution he becomes aware of the higher Nature and seeks to come into contact with it. He can ascend into it and it can descend into him—such an ascent and descent can transform the lower nature of mind, life and Matter.

V

The psychic is not by definition,¹ that part which is in direct touch with the supramental plane,—although, once the connection with the supramental is made, it gives to it the readiest response. The psychic part of us is something that comes direct from the Divine and is in touch with the Divine. In its origin it is the nucleus pregnant with divine possibilities that supports this lower triple manifestation of mind, life and body. There is this divine element in all living beings, but it stands hidden behind the ordinary consciousness, is not at first developed and, even when developed, is not always or often in the front; it expresses itself, so far as the imperfection of the instruments allows, by their means and under their limitations. It grows in the consciousness by Godward experience, gaining strength every time there is a higher movement in us, and, finally, by the accumulation of these deeper and higher movements, there is developed a psychic individuality,—that

   ¹ Someone had asked what the psychic being was, whether it could be defined as that part of the being which is always in direct touch with the supramental. I replied that it could not be so defined. For the psychic being in animals or in most human beings is not in direct touch with the supramental—therefore it cannot be so described, by definition.

   But once the connection between the supramental and the human consciousness is made, it is the psychic being that gives the readiest response—more ready than the mind, the vital or the physical. It may be added that it is also a purer response; the mind, vital and physical can allow other things to mix with their reception of the supramental influence and spoil its truth. The psychic is pure in its response and allows no such mixture.

   The supramental change can take place only if the psychic is awake and is made the chief support of the descending supramental power.

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which we call usually the psychic being. It is always this psychic being that is the real, though often the secret cause of man's turning to the spiritual life and his greatest help in it. It is therefore that which we have to bring from behind to the front in the yoga.

    The word 'soul', as also the word 'psychic', is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire—-the false soul or desire-soul—is intended by the words 'soul' and 'psychic' and not the true soul, the psychic being. The psychic being is quite different from the mind or vital; it stands behind them where they meet in the heart. Its central place is there, but behind the heart rather than in the heart; for what men call usually the heart is the seat of emotion, and human emotions are mental-vital impulses, not ordinarily psychic in their nature. This mostly secret power behind, other than the mind and the life-force, is the true soul, the psychic being in us. The power of the psychic, however, can act upon the mind and vital and body, purifying thought and perception and emotion (which then becomes psychic feeling) and sensation and action and everything else in us and preparing them to be divine movements.

    The psychic being may be described in Indian language as the Purusha in the heart or the Chaitya Purusha;¹ but the inner or secret heart must be understood, hrdaye guhdydm, not the outer vital-emotional centre. It is the true psychic entity (distinguished from the vital desire-mind)—the psyche—spoken of in the page

    ¹ The Chitta and the psychic part are not in the least the same. Chitta is a term in a quite different category in which are co-ordinated and put into their place the main functionings of our external consciousness, and to know it we need not go behind our surface or external nature.

   'Category' means here another class of psychological factors, tattva vibhaga. The psychic belongs to one class—supermind, mind, life, psychic, physical—and covers both the inner and the outer nature. Chitta belongs to quite another class or category —buddhi, manas, chitta, prana, etc.—which is the classification made by ordinary Indian psychology; it covers only the psychology of the external being. In this category it is the main functions of our external consciousness only that are co-ordinated and put in their place by the Indian thinkers; chitta is one of these main functions of the external consciousness and, therefore, to know it we need not go behind the external nature.

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of the Arya to which you make reference.

*  *  *

The psychic being in the old systems was spoken of as the Purusha in the heart (the secret heart—hrdaye guhqyam) which corresponds very well to what we define as the psychic being behind the heart centre. It was also this that went out from the body at death and persisted—which again corresponds to our teaching that it is this which goes out and returns, linking a new life to former life. Also we say that the psychic is the divine portion within us—so too the Purusha in the heart is described as Ishwara of the individual nature in some place.

    The word soul is very vaguely used in English—as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.

*  *  *

It appears X supposed that by the psychic being I meant the enlightened ego. But people do not understand what I mean by the psychic being, because the word psychic has been used in English to mean anything of the inner mental, inner vital or inner physical or anything abnormal or occult or even the more subtle movements of the outer being, all in a jumble; also occult phenomena are often called psychic. The distinction between these different parts of the being is unknown. Even in India the old knowledge of the Upanishads in which they are distinguished has been lost. The Jivatman, the psychic being (Purusha Antaratman), the Manomaya Purusha, the Pranamaya Purusha are all confused together.

*  *  *

I do not know what is exactly meant by this phrase—it is too vague and limited for a description of the psychic. Antahkarana usually means the mind and vital as opposed to the body—the body being

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the outer instrument and manah-prdna the inner instrument of the soul. By psychic I mean something different from a purified mind and vital. A purified mind and vital are the result of the action of the awakened and liberated psychic being but it is not itself the psychic.

    Again, it depends on what is meant by ahambhdva. But the psychic is not a bhdva. It is a Purusha. Ahambhdva is a formation of Prakriti, it is not a being or a Purusha. Ahambhdva can disappear and yet the Purusha will be there.

    By liberated psychic being I mean that it is no longer obliged to express itself under the conditions of the obscure and ignorant instruments, from behind a veil, but is able to come forward, control and change the action of mind and life and body.

    If it is perhaps sometimes spoken of as purified and perfected, what must be meant is the psychic action in the mind, vital and the physical instruments. A purified inner being does not mean a purified psychic, but a purified inner mental, vital and physical. The epithets I used for the psychic were "awakened and liberated".

     Spiritual individuality is rather a vague term and might be variously interpreted. I have written about the psychic being that the psychic is the soul or spark of the Divine Fire supporting the individual evolution on the earth and the psychic being is the soul-consciousness developing itself or rather its manifestation from life to life with the mind, vital and body as its instruments until all is ready for the union with the Divine. I don't know that I can add anything to that.

*  *  *

Purusha in Prakriti is the Kshara Purusha—standing back from it is the Akshara Purusha.

    Ego-sense and Purusha are two quite different things—ego-sense is a mechanism of Prakriti, Purusha is the conscious being.

    The psychic being evolves, so it is not the immutable.

    The psychic being is especially the soul of the individual evolving in the manifestation the individual Prakriti and taking part in the evolution. It is that spark of the Divine Fire that grows behind the mind, vital and physical as the psychic being until it

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is able to transform the Prakriti of Ignorance into Prakriti of knowledge. These things are not in the Gita, but we cannot limit our knowledge by the points in the Gita.

*  *  *

No, the intuitive self is quite different, or rather the intuitive consciousness that is somewhere above the mind. The psychic stands behind the being—a simple and sincere devotion to the Divine, single-hearted and immediate sense of what is right and helps towards the Truth and the Divine, an instinctive withdrawal from all that is the opposite are its most visible characteristics.

*  *  *

*A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine—none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.

    There is indeed an inner being composed of the inner mental, inner vital, inner physical,—but that is not the psychic being. The psychic is the inmost being of all and quite distinct from these. The word psychic is indeed used in English to indicate anything that is other or deeper than the external mind, life and body or it indicates sometimes anything occult or supraphysical; but that is a use which brings confusion and error and we have almost entirely to discard it.

    The psychic being is veiled by the surface movements and expresses itself as best it can through the three outer instruments which are more governed by the outer forces than by the inner being or the psychic entity. But that does not mean that they are entirely isolated from the soul. The soul is in the body in the same way as the mind or vital—but the body is not this gross physical body only, but the subtle body also. When the gross body falls

* The original version of this letter was subsequently revised by Sri Aurobindo on two occasions. As the two revised versions differ considerably at places, both of them are published here consecutively.

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away, the vital and mental sheaths of the body still remain as the soul's vehicle till these too dissolve.

    The soul of a plant or an animal is not dormant—only its means of expression are less developed than those of a human being. There is much that is psychic in the plant, much that is psychic in the animal. The plant has only the vital-physical elements evolved in its form; the consciousness behind the form of the plant has no developed or organised mentality capable of expressing itself,—the animal takes a step farther; it has a vital mind and some extent of self-expression, but its consciousness is limited, its mentality limited, its experiences are limited; the psychic essence too puts forward to represent it a less developed consciousness and experience than is possible in man. All the same, animals have a soul and can respond very readily to the psychic in man.

    The "ghost" of a man is of course not his soul. It is either the man appearing in his vital body or it is a fragment of his vital structure that is seized on by some force or being of the vital world for its own purpose. For normally the vital being with its personality exists after the dissolution of the physical body for some time only; afterwards it passes away into the vital plane where it remains till the vital sheath dissolves. Next one passes in the mental sheath, to some mental world; but finally the soul leaves its mental sheath also and goes to its place of rest. If the mental is strongly developed, then the mental being can remain and so also can the strongly developed vital, provided they are organised by and centred around the true psychic being—they then share the immortality of the psychic. But ordinarily this does not happen; there is a dissolution of the mental and vital as well as the physical parts and the soul in rebirth assumes a new mind, life and body and not, as is often supposed, a replica of its old nature-self. Such a repetition would be meaningless and useless and would defeat the purpose of rebirth which is a progression of the nature by experience, an evolutionary growth of the soul in nature towards its self-finding. At the same time the soul preserves the impression of what was essential in its past lives and personalities and the new birth and personality are a balance between this past and the soul's need for its future.

P.S. There are cases in which there is a rapid rebirth of the exterior

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being with a continuation of the old personality and even the memory of its past life, but this is exceptional and happens usually when there is a frustration by premature death and a strong will in the vital to continue its unfinished experience.

*  *  *

A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine—none could exist without that. But it is quite possible to have a vital and physical being without a clearly evolved psychic being behind it. Still, one cannot make general statements that no aboriginal has a soul or there is no display of soul anywhere.

     The inner being is composed of the inner mental, inner vital, inner physical,—but that is not the psychic being. The psychic is the inmost being and quite distinct from these. The word 'psychic' is indeed used in English to indicate anything that is other or deeper than the external mind, life and body, anything occult or supraphysical, but that is a use which brings confusion and error and we entirely discard it when we speak or write about yoga. In ordinary parlance we may sometimes use the word 'psychic' in the looser popular sense or in poetry, which is not bound to intellectual accuracy, we may speak of the soul sometimes in the ordinary and more external sense or in the sense of the true psyche.

     The psychic being is veiled by the surface movments and expresses itself as best it can through these outer instruments which are more governed by the outer forces than by the inner influences of the psychic. But that does not mean that they are entirely isolated from the soul. The soul is in the body in the same way as the mind or vital—but the body it occupies is not this gross physical frame only, but the subtle body also. When the gross sheath falls away, the vital and mental sheaths of the body still remain as the soul's vehicle till these too dissolve.

     The soul of a plant or an animal is not altogether dormant— only its means of expression are less developed than those of a human being. There is much that is psychic in the plant, much that is psychic in the animal. The plant has only the vital-physical

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evolved in its form, so it cannot express itself; the animal has a vital mind and can, but its consciousness is limited and its experiences are limited, so the psychic essence has a less developed consciousness and experience than is present or at least possible in man. All the same, animals have a soul and can respond very readily to the psychic in man.

    The ghost is of course not the soul. It is either the man appearing in his vital body or it is a fragment of his vital that is seized on by some vital force or being. The vital part of us normally exists after the dissolution of the body for some time and passes away into the vital plane where it remains till the vital sheath dissolves. Afterwards it passes, if it is mentally evolved, in the mental sheath to some mental world and finally the psychic leaves its mental sheath also and goes to its place of rest. If the mental is strongly developed, then the mental part of us can remain; so also can the vital, provided they are organised by and centred round the true psychic being—for they then share the immortality of the psychic. Otherwise the psychic draws mind and life into itself and enters into an internatal quiescence.

*  *  *

In a mere vampire there is no psychic, for the vampire is a vital being—but in all humans (even if dominated by a vital being or vampire force) there is a psychic veiled behind it all.

*  *  *

The soul is described as a spark of the Divine Fire in life and matter, that is an image. It has not been described as a spark of consciousness.

    There is mental, vital, physical consciousness—different from the psychic. The psychic being and consciousness are not identical.

    When the soul or "spark of the Divine Fire" begins to develop a psychic individuality, that psychic individuality is called the psychic being.

     The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine^Principle within it to sup-

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port the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.

    It is the whole consciousness, mental, vital, physical also, that has to rise and join the higher consciousness and, once the joining is made, the higher has to descend into them. The psychic is behind all that and supports it.

*  *  *

The supermind is the Truth-consciousness; below it there intervenes the overmind of which the principle is to receive the powers of the Divine and try to work them out separately, each acting in its own right and working to realise a world of its own or, if it has to act with others, enforcing its own principle as much as possible. Souls descending into the overmind act in the same way. The principle of separated Individuality is from here. At first still aware of its divine origin, it becomes as it descends still more and more separated and oblivious of it, governed by the principle of division and ego. For Mind is farther removed from the Truth than overmind, Vital Nature is engrossed in the realisation of ignorant forces, while in Matter the whole passes into what seems an original Inconscience. It is the overmind Maya that governs this world, but in Matter it has deepened into Inconscience out of which consciousness reemerges and climbs again bringing down into Matter life and mind, and opening in mind to the higher reaches—which are still in some direct connection with the Truth (Intuition, overmind, supermind) .

*  *  *

Formed souls enter only into formed organisms—in the protoplasm etc. it is only the spark of the Divine that is there, not the formed soul.

*  *  *

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The psychic is the spark of the Divine involved here in the individual existence. It grows and evolves in the form of the psychic being—so obviously it cannot have already the powers of the Divine. Only its presence makes it possible for the individual to open to the Divine and grow towards the Divine Consciousness and when it acts it is always in the sense of the Light and the Truth and with the push towards the Divine.

*  *  *

This is the function of the psychic—it has to work on each plane so as to help each to awaken to the true truth and the Divine Reality.

*  *  *

Every soul is not evolved and active; nor is every soul turned directly to the Divine before practising yoga. For a long time it seeks the Divine through men and things much more than directly.

*  *  *

You do not seem to have understood my answer at all. In the ordinary consciousness in which the mind etc. are not awakened the psychic acts as well as it can through them, but according to the laws of the Ignorance.

*  *  *

All belongs to Nature—the soul itself acts under the conditions and by the agency of Nature.

*  *  *

The soul is always pure, but the knowledge and force in it are involved and come out only as the psychic being evolves and grows stronger.

*  *  *

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The psychic being is the soul evolving in course of birth and rebirth and the soul is a portion of the Divine—but with the soul there is always the veiled Divine, Hrishikesha.

*  *  *

The Divine is always in the inner heart and does not leave it.

*  *  *

It [the psychic] is constantly in contact with the immanent Divine —the Divine secret in the individual.

*  *  *
 

They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one's own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.

*  *  *

It is the psychic that is in direct relation with the transcendent Divine and leads the nature upwards towards the supreme.

*  *  *

The psychic is the support of the individual evolution; it is connected with the universal both by direct contact and through the mind, vital and body.

*  *  *

The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence

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and guidance; (5) the opening up of all this lower conciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude—for the psychic brings in everything, right thought, right perception, right feeling, right attitude.

    One can raise up one's consciousness from the mental and vital and bring down the power, Ananda, light, knowledge from above; but this is far more difficult and uncertain in its result, even dangerous, if the being is not prepared or not pure enough. To ascend with the psychic for the purpose is by far the best way. If you are thus rising from the psychic centre, so much the better.

     What you say indicates that the psychic and mental centres are in communication and through them you are able to bring down things from the higher consciousness. But you have not changed your head centre for the above-head centre or for the above-head wideness. That usually comes by a gradual rising of the conscious parts to the top of the head and then above it. But this must not be strained after or forced; it will come of itself.

*  *  *

The psychic being is the soul, the Purusha in the secret heart supporting by its presence the action of the mind, life and body. The vital is the pranamaya purusa spoken of in the Taittiriya Upanisad, the being behind the Force of Life; in its outer form in the Ignorance it generates the desire-soul which governs most men and which they mistake often for the real soul.

    The Atman is the Self or Spirit that remains above, pure and stainless, unaffected by the stains of life, by desire and ego and ignorance. It is realised as the true being of the individual, but also more widely as the same being in all and as the Self in the cosmos; it has also a self-existence above the individual and cosmos and it is then called the Paramatma, the supreme Divine Being. This distinction has nothing to do with the distinction between the psychic and the vital: the vital being is not what is known as the Atman.

    The vital as the desire-soul and desire-nature controls the consciousness to a large extent in most men, because men are governed by desire. But even in the surface human nature the

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proper ruler of the consciousness is the mental being, manomaya purusa prdna-sarira-neta of the Upanishad. The psychic influences the consciousness from behind, but one has to go out of the ordinary consciousness into the inmost being to find it and make it the ruler of the consciousness as it should be. To do that is one of the principal aims of the yoga. The vital should be an instrument of the consciousness, not its ruler.

    The vital being is not the I—the ego is mental, vital, physical. Ego implies the identification of our existence with outer self, the ignorance of our true self above and our psychic being within us.

    In a certain sense the various Purushas or beings in us, psychic, mental, vital, physical are projections of the Atman, but that gets its full truth only when we get into our inner being and know the inner truth of ourselves. On the surface, in the Ignorance, it is the mental, vital, physical Prakriti that acts and the Purusha is disfigured, as it were, in the action of the Prakriti. It is not our true mental being, our true vital being, our true physical being even that we are aware of; these remain behind, veiled and silent. It is the mental, vital, physical ego that we take for our being until we get knowledge.

*  *  *

The soul and the life are two quite different powers. The soul is a spark of the Divine Spirit which supports the individual nature; mind, life, body are the instruments for the manifestation of the nature. In most men the soul is hidden and covered over by the action of the external nature; they mistake the vital being for the soul, because it is the vital which animates and moves the body. But this vital being is a thing made up of desires and executive forces, good and bad; it is the desire-soul, not the true thing. It is when the true soul (psyche) comes forward and begins first to influence and then govern the actions of the instrumental nature that man begins to overcome vital desire and grow towards a divine nature.

*  *  *

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(1) The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)

    (2) The distinction between Purusha and Prakriti is according to the Sankhya System—the Purusha is the silent witness consciousness which observes the actions of Prakriti—Prakriti is the force of Nature which one feels as doing all the actions, when one gets rid of the sense of the ego as doer. Then there is the realisation of these 2 entities. This is quite different from the psychic being. It is felt in the mind, vital, physical—most easily in the mind where the mental being (Purusha) is seated and controls the others (manomayah purmah prana-sarira-neta).

    (3) Prajna, Taijasa, etc. are a different classification and have to do, not with the different parts of the being, but with three different states (waking, dream, sleep—gross, subtle, causal).

I think one ought not to try to relate these different things to each other—as that may lead to confusion. They belong to different categories—and to a different order of experiences.

*  *  *

The mental being within watches, observes and passes judgment on all that happens in you. The psychic does not watch and observe in this way like a witness, but it feels and knows spontaneously in a much more direct and luminous way, by the very purity of its own nature and the divine instinct within it, and so, whenever it comes to the front it reveals at once what are the right and what the wrong movements in your nature.

     The being of man is composed of these elements—the psychic behind supporting all, the inner mental, vital and physical, and the outer, quite external nature of mind, life and body which is their instrument of expression. But above all is the central being (Jivatma) which uses them all for its manifesation: it is a portion of the Divine Self; but this reality of himself is hidden from the external man who replaces this inmost self and soul of him by the mental and vital ego. It is only those who have begun 19

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to know themselves that become aware of their true central being; but still it is always there standing behind the action of mind, life and body and is most directly represented by the psychic which is itself a spark of the Divine. It is by the growth of the psychic element in one's nature that one begins to come into conscious touch with one's central being above. When that happens and the central being uses a conscious will to control and organize the movements of the nature, it is then that one has a real, a spiritual as opposed to a partial and merely mental or moral self-mastery.

*  *  *

The mental being spoken of by the Upanishad is not part of the mental nervous physical composite—it is the manomaya purusa prana-sarira-neta, the mental being leader of the life and body. It could not be so described if it were part of the composite. Nor can the composite or part of it be the Purusha,—for the composite is composed of Prakriti. It is described as manomaya by the Upanishads because the psychic being is behind the veil and man being the mental being in the life and body lives in his mind and not in his psychic, so to him the manomaya purusa is the leader of the life and body,—of the psychic behind supporting the whole he is not aware or dimly aware in his best moments. The psychic is represented in man by the Prime Minister, the manomaya, itself being a mild constitutional king; it is the manomaya to whom Prakriti refers for assent to her actions. But still the statement of the Upanishads gives only the apparent truth of the matter, valid for man and the human stage only—for in the animal it would be rather the pranamaya purusa that is the neta leader of mind and body. It is one reason why I have not yet allowed the publication of Rebirth and Karma¹ because this had to be corrected and the deeper truth put in its place. I had intended to do it later on, but had not the time to finish the remaining articles.

*  *  *

* ¹ An incomplete series of articles first published in the Arya intermittently during 1915-21 and subsequently reprinted without completion in book-form under the title The Problem of Rebirth (Feb., 1952).

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The "tragi-ridiculous" inconsistency you speak of comes from the fact that man is not made up of one piece but of many pieces and each part of him has a personality of its own. That is a thing which people yet have not sufficiently realised—the psychologists have begun to glimpse it, but recognise only when there is a marked case of double or multiple personality. But all men are like that, in reality. The aim should be in yoga to develop (if one has it not already) a strong central being and harmonise under it all the rest, changing what has to be changed. If this central being is the psychic, there is no great difficulty. If it is the mental Being, manomayah purusahprana-sarira-neta, then it is more difficult—unless the mental being can learn to be always in contact with and aided by the greater Will and Power of the Divine.

*  *  *

I do not understand the question as put. Each part has to be kept clear from the other and do its own work and each has to get the Truth in it from the psychic or above. The Truth descending from above will more and more harmonise their action, though the perfect harmony can come only when there is the supramental fulfilment.

*  *  *

What you experience is the first condition of the yogic consciousness and self-knowledge. The ordinary mind knows itself only as an ego with all the movements of the nature in a jumble and, identifying itself with these movements, thinks "I am doing this, feeling that, thinking, in joy or in sorrow etc." The first beginning of real self-knowledge is when you feel yourself separate from the nature in you and its movements and then you see that there are many parts of your being, many personalities each acting on its own behalf and in its own way. The two different beings you feel are—one, the psychic being which draws you towards the Mother, the other the external being mostly vital which draws you outward and downwards towards the play of the lower nature. There is also in you behind the mind the being who observes, the witness Purusha, who can stand detached from the play of the nature,

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observing it and able to choose. It has to put itself always on the side of the psychic being and assent to and support its movement and to reject the downward and outward movement of the lower nature, which has to be subjected to the psychic and changed by its influence.

*  *  *

The moral of the condition you describe is not that yoga should not be done but that you have to go steadily healing the rift between the two parts of the being. The division is very usual, almost universal in human nature, and the following of the lower impulse in spite of the contrary will in the higher parts happens to almost everybody. It is the phenomenon noted by Arjuna in his question to Krishna, "Why does one do evil though one wishes not to do it, as if compelled to it by force ?", and expressed sententiously by Horace: "video meliora proboque, Deteriora sequor".¹ By constant effort and aspiration one can arrive at a turning point when the psychic asserts itself and what seems a very slight psychological change of reversal alters the whole balance of the nature.

*  *  *

You take the outer waking consciousness as if it were the real person or being and conclude that if it is not this but something else that has the realisation or abides in the realisation, then no one has it—for there is no one here except the waking consciousness. That is the very error by which the ignorance lasts and cannot be got rid of. The very first step in getting out of the ignorance is to accept the fact that this outer consciousness is not one's soul, not oneself, not the real person, but only a temporary formation on the surface for the purposes of the surface play. The soul, the person is within, not on the surface—the outer personality is the person only in the first sense of the Latin word persona which meant originally a mask.

*  *  *

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The psychic has the position you speak of, because the psychic is in touch with the Divine in the lower nature. But the inner mind, vital and physical are a part of the universal and open to the dualities—only they are wider than the external mind, life and body, and can receive more largely and easily the divine influence.

*  *  *

The word Antaratma is very vaguely used like the word soul in English—so used, it covers all the inner being, inner mind, inner vital, inner physical even, as well as the inmost being, the psychic.

*  *  *

The European mind, for the most part, has never been able to go beyond the formula of soul+body—usually including mind in soul and everything except body in mind. Some occultists make a distinction between spirit, soul and body. At the same time there must be some vague feeling that soul and mind are not quite the same thing, for there is the phrase "This man has no soul", or "he is a soul" meaning he has something in him beyond a mere mind and body. But all that is very vague. There is no clear distinction between mind and soul and none between mind and vital and often the vital is taken for the soul.

*  *  *

But that¹ is just what is disputed by the Western scientific mind or was up till yesterday and is still considered as unverifiable today. It is contended that the idea of self is an illusion—apart from the body. It is the experiences of the body that create the idea of a self and the desire to live prolongs itself illusorily in the notion that the self outlasts the body. The West is accustomed besides to the Christian idea that the self is created with the body—an idea which the Christians took over from the Jews who believed in God but not in immortality—so the Western mind is dead set against any idea of reincarnation. Even the religious used to believe

¹ The belief that the body is a temporary residence of the self for one life.

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that the soul was born in the body, God first making the body then breathing the soul into it (Prana?). It is difficult for Europeans to get over this past mental inheritance.

*  *  *

The psychic being is described in the Upanishads as no bigger than the size of one's thumb! That of course is a symbolic image. For usually when one sees anybody's psychic being in a form, it is bigger than that. As for the inner being, one feels it big because the true mental or the true vital or even the true physical being is much wider in consciousness than the external consciousness which is limited by the body. If the external parts seem to occupy the whole consciousness, it is when one comes down into the physical and feels all the activities of Nature playing on it—even the mental and vital movements are then felt through the physical and as things of a separate plane. But when one lives in the inner being then one is aware of a consciousness which begins to spread into the universal and the external is only a surface movement thrown up by the universal forces

Yes, the psychic being has a form. But that does not appear from the photo; for the psychic has not always or usually a form closely resembling that of the physical body, it is sometimes even quite different. When looking at the photo what is seen is not a form, but something of the consciousness that either is expressed in the body or comes through somehow; one perceives or feels it there through the photo.

*  *  *

The soul is not limited by any form, but the psychic being puts out a form for its expression just as the mental, vital and subtle physical Purushas do—that is to say, one can see or another person can see one's psychic being in such and such a form. But this seeing is of two kinds—there is the standing characteristic form taken by

*  *  * .

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this being in this life and there are symbolic forms such as when one sees the psychic as a new-born child in the lap of the Mother.

    If the sadhak in question really saw his psychic in the form of a woman it can only have been a constructed appearance expressing some quality or attribute of the psychic.

VI

There are always two different consciousnesses in the human being, one outward in which he ordinarily lives, the other inward and concealed of which he knows nothing. When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother. One is then aware of two consciousnesses, the inner one and the outer which has to be changed into its counterpart and instrument—that also must become full of peace, light, union with the Divine. At present you are moving between the two and in this period all the feelings you have are quite natural. You must not be at all conscious about that, but wait for the full development of the inner consciousness in which you will be able to live.

*  *  *

I did not mean by the inner being the psychic or inmost being. It is the psychic being that feels love, bhakti and union with the Mother. I was speaking of the inner mental, inner vital, inner physical; in order to reach the hidden seat of the psychic one has first to pass through these things. When one leaves the outer consciousness and goes inside, it is here that one enters—some or most entering into the inner vital first, others into the inner

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mental or inner physical. It is absolutely necessary for our purpose that one should become conscious in these inner regions, for if they are not awake, then the psychic being has no proper and sufficient instrumentation for its activities; it has then only the outer mind, outer vital and body for its means and these are too small and narrow and obscure. You as yet have been able to enter only the outskirts of the inner vital and are still insufficiently conscious there. By becoming more conscious there and going deeper one can reach the psychic—the safe refuge, nirdpada sthdna, of which you speak; then you will not be disturbed by the confused visions and experiences of the inner vital outskirts.

*  *  *

The inner consciousness means the inner mind, inner vital, inner physical and behind them the psychic which is their inmost being. But the inner mind is not the higher mind; it is more in touch with the universal forces and more open to the higher consciousness and capable of an immensely deeper and larger range of action than the outer or surface mind—but it is of the same essential nature. The higher consciousness is above the ordinary mind and different from it in its workings; it ranges from higher mind through illumined mind, intuition and overmind up to the border line of the supramental.

   If the psychic were liberated, free to act in its own way, there would not be all this stumbling in the Ignorance. But the psychic is covered up by the ignorant mind, vital and physical and compelled to act through them according to the law of the Ignorance. If it is liberated from this covering, then it can act according to its own nature with a free aspiration, a direct contact with the higher consciousness and a power to change the ignorant nature.

*  *  *

The true being mental, vital or subtle physical has always the greater qualities of its plane—it is the Purusha and like the psychic, though in another way, the projection of the Divine, therefore in connection with the higher consciousness and reflects something of it, though it is not altogether that—it is

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also in tune with the cosmic Truth.

*  *  *

There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being, on the contrary, is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda. It is moreover without ego, for it knows itself to be a projection and instrument of the Divine: it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence in you: that behind is always calm and strong, that on the surface alone is troubled and obscure. But if the true being behind remains stable and you live in it, then the trouble and obscurity remain only on the surface; in this condition the exterior parts can be dealt with more potently and they also made free and perfect.

*  *  *

It [the true vital] is capable of receiving the movements of the higher consciousness, and afterwards it can be capable of receiving the still greater supramental power and Ananda. If it is not, then the descent of the higher consciousness would be impossible and supramentalisation would be impossible. It is not meant that it possesses these things itself in its own right and that as soon as one is aware of the true vital, one gets all these things as inherent in the true vital.

*  *  *

The true vital is in the inner consciousness, the external is that which is instrumental for the present play of Prakriti in the sur-

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face personality. When the change comes, the true vital rejects what is out of tune with its own truth from the external and makes it a true instrument for its expression, a means of expression of its inner will, not a thing of responses to the suggestions of the lower Nature. The strong distinction between the two practically disappears.

*  *  *

The true vital consciousness is one in which the vital makes full surrender, converts itself into an instrument of the Divine, making no demand, insisting on no desire, answering to the Mother's force and to no other, calm, unegoistic, giving an absolute loyalty and obedience, with no personal vanity or ambition, only asking to be a pure and perfect instrument, desiring nothing for itself but that the Truth may prevail within itself and everywhere and the Divine Victory take place and the Divine Work be done.

*  *  *

It [the illumined vital] is in contact with the Divine Power or the higher Truth and seeks to transform itself and become a true instrument—it rejects the ordinary vital movements.

*  *  *

If the inner being does not manifest or act, the outer will never get transformed.

*  *  *
 

The outer consciousness is that which usually expresses itself in ordinary life. It is the external mental, vital, physical. It is not connected very much with the inner being except in a few—until one connects them together in the course of the sadhana.

*  *  *

They [the inner mind and the inner vital] exercise an influence

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and send out their powers or suggestions which the outer sometimes carries out as best it can, sometimes does not follow. How much they work on the outer depends on how far the individual has an inner life. E.g. the poet, musician, artist, thinker, live much from within—men of genius and those who try to live according to an ideal also. But there are plenty of people who have very little inner life and are governed entirely by the forces of Nature.

*  *  *

As one gathers experience from life to life, mental or vital, the inner mind and vital also develop according to the use made of our experiences and the extent to which they are utilised for the growth of the being.

 *  *  *

The outer being is a means of expression only, not one's self. One must not identify with it, for what it expresses is a personality formed by the old ignorant nature. If not identified one can change it so as to express the true inner personality of the Light.

*  *  *

They [the outer mind, vital and body] are small, but not unimportant in spite of their apparent insignificance—because they are a necessary passage of transmission between the soul and the outer world.

*  *  *

The outer consciousness is shut up in the body limitation and in the little bit of personal mind and sense dependent on the body —it sees only the outward, sees only things. But the inner consciousness can see behind the thing, it is aware of the play of forces, personal or universal—for it is in conscious touch with the universal action.

*  *  *

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Our inner being is in touch with universal mind, life and Matter; it is a part of all that, but by that very fact it cannot be in possession of liberation and peace. You are thinking probably of the Atman and confusing it with the inner being.

*  *  *

The inner being cannot be "located" above, it can only join with the above, penetrate it and be penetrated by it. If it were located above, then there would be no inner being.

*  *  *

I do not know what you mean by it (inner being) being "around" the psychic. It is obviously nearer to the psychic than the outer mind, vital or physical, but that does not insure its being open to the psychic only and not to the other universal forces.

*  *  *

The psychic can have peace behind it—but the inner mind, vital and physical are not necessarily silent—they are full of movements. It is the higher consciousness that has a basis of peace.

*  *  *

The inner being is not usually unquiet but it can be quiet or unquiet like the outer.

*  *  *

The inner parts in everybody remain vulgar or become high according as they are turned to the outward forces of the Ignorance or towards the higher forces from above and the inner impulsion of the psychic. All forces can play there. It is the outer being that is fixed in a certain character, certain tendencies, certain movements.

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The inner being has its own time which is sometimes slower, sometimes faster than the physical.

VII

The individual is not limited to the physical body—it is only the external consciousness which feels like that. As soon as one gets over this feeling of limitation, one can feel first the inner consciousness which is connected with the body, but does not belong to it, afterwards the planes of consciousness above the body, also a consciousness surrounding the body, but part of oneself, part of the individual being, through which one is in contact with the cosmic forces and with other beings. The last is what I have called the environmental consciousness.

*  *  *

Each man has his own personal consciousness entrenched in his body and gets into touch with his surroundings only through his body and senses and the mind using the senses.

Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside.

But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirtes or even perhaps far off, waiting till they get an opportunity to attempt entrance.

*  *  *

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The environmental is not a world—it is an individual thing.

*  *  *

They [the subconscient and the environmental consciousness] are two quite different things. What is stored in the subconscient —impressions, memories, rise up from there into the conscious parts. In the environmental things are not stored up and fixed, although they move about there. It is full of mobility, a field of vibration or passage of forces.

*  *  *

It [the environmental consciousness] can become silent when there is the wideness. One can become conscious of it and deal with what passes through it. A man without it would be without contact with the rest of the world.

VIII

The consciousness in the individual widens itself into the cosmic consciousness outside and can have any kind of dealing with it, penetrate, know its movements, act upon it or receive from it, even become commensurate with or contain it, which is what was meant in the language of the old yogas by having the Brahmanda within you.

     The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.

     There is the universal mental, the universal vital, the universal physical Nature and it is out of a selection of their forces and move-

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ments that the individual mind, vital and physical are made. The soul comes from beyond this nature of mind, life and body. It belongs to the transcendent and because of it we can open to the higher Nature beyond.

    The Divine is always One that is Many. The individual spirit is part of the "Many" side of the One, and the psychic being is what it puts forth to evolve here in the earth-nature. In liberation the individual self realises itself as the One (that is yet Many). It may plunge into the One and merge or hide itself in its bosom— that is the laya of the Adwaita; it may feel its oneness and yet as part of the Many that is One enjoy the Divine, that is the Dwaita-dwaita liberation; it may lay stress on its Many aspect and be possessed by the Divine, the Visishtadwaita or go on playing with Krishna in the eternal Vrindavan, the Dwaita liberation. Or it may, even being liberated, remain in the Lila or manifestation or descend into it as often as it likes. The Divine is not bound by human philosophies—it is free in its play and free in its essence.

*  *  *

There is no difference between the terms "universal" and "cosmic" except that "universal" can be used in a freer way than "cosmic". Universal may mean "of the universe", cosmic in that general sense. But it may also mean "common to all", e.g., "This is a universal weakness"—but you cannot say "This is a cosmic weakness".

*  *  *

    1. The spiritual consciousness is that in which we enter into the awareness of Self, the Spirit, the Divine and are able to see in all things their essential reality and the play of forces and phenomena as proceeding from that essential Reality.

    2. The cosmic consciousness is that in which the limits of ego, personal mind and body disappear and one becomes aware of a cosmic vastness which is or filled by a cosmic spirit and aware also of the direct play of cosmic forces, universal mind forces, universal life forces, universal energies of Matter, universal overmind forces. But one does not become aware of all these together; the opening

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of the cosmic consciousness is usually progressive. It is not that the ego, the body, the personal mind disappear, but one feels them as only a small part of oneself. One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one's own greater reality. All things in fact begin to change their nature and appearance; one's whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one's instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing, seeing, knowing, contacting things; and the confines of knowledge can be rolled back to an almost unmeasurable degree. The thing one has to be on guard against in the cosmic consciousness is the play of a magnified ego, the vaster attacks of the hostile forces— for they too are part of the cosmic consciousness—and the attempt of the cosmic Illusion (Ignorance, Avidya) to prevent the growth of the soul into the cosmic Truth. These are things that one has to learn from experience; mental teaching or explanation is quite insufficient. To enter safely into the cosmic consciousness and to pass safely through it, it is necessary to have a strong central unegoistic sincerity and to have the psychic being, with its divination of truth and unfaltering orientation towards the Divine, already in front in the nature.

    3. The ordinary consciousness is that in which one knows things only or mainly by the intellect, the external mind and the senses and knows forces etc. only by their outward manifestations and results and the rest by inferences from these data. There may be some play of mental intuition, deeper psychic seeing or impulsions, spiritual intimations, etc.—but in the ordinary consciousness these are incidental only and do not modify its fundamental character.

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The ordinary man lives in his own personal consciousness knowing things through his mind and senses as they are touched by a world which is outside him, outside his consciousness. When the consciousness subtilises, it begins to come into contact with things in a much more direct way, not only with their forms and outer impacts but with what is inside them, but still the range may be small. But the consciousness can also widen and begin to be first in direct contact with a universe of range of things in the world, then to contain them as it were,—as it is said to see the world in oneself,—and to be in a way identified with it. To see all things in the self and the self in all things—to be aware of one being everywhere, aware directly of the different planes, their forces, their beings—that is universalisation.

*  *  *

Yes, certainly [in the cosmic Mind there is a stratum of the physical mind], there is nothing in the individual that is not in the cosmic Energy. For all ordinary purposes the individual is only a differentiated centre of the universal forces—although his soul comes from beyond.

*  *  *

As he [each human being] lives in a separative consciousness, he makes a mental world of his own out of his experiences of the common world in which all here live. It is built in the same way as that of others and he receives into it the thoughts, feelings of others, without knowing it most often, and uses that too as material for his separate world.

*  *  *

All life is the play of universal forces. The individual gives a personal form to these universal forces. But he can choose whether he shall respond or not to the action of a particular force. Only most people do not really choose—they indulge the play of the forces. Your illnesses, depressions etc. are the repeated play of such forces. It is only when one can make oneself free of them that 20

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one can be the true person and have a true life—but one can be free only by living in the Divine.

*  *  *

It is Prakriti (Nature) that sends these impulses. Nature sends all kinds of forces and experiences to each. It is for you as a conscious being (Purusha) to choose whether you shall do or not do; you should reject what you see to be wrong, accept only what is true and right. In Nature there is the higher and the lower, the true and the false. What the Divine wants of you is that you should grow in the Truth and the higher Nature, reject the false and the lower Nature.

*  *  *

One can not only receive a force, but an impulse, thought or sensation. One may receive it from others, from beings in Nature or from Nature herself if she chooses to give her Force a ready-made form of that kind.

*  *  *

 (1) There can be a vital without desire. When desire disappears from the being, the vital does not disappear with it.

(2) By Prakriti is meant universal Prakriti. Universal Prakriti entering into the vital being creates desires which appear by its habitual response as an individual nature; but if the habitual desires she throws in are rejected and exiled, the being remains but the old individual Prakriti of vital desire is no longer there —a new nature is formed responding to the Truth above and not to the lower Nature.

(3) Universal Prakriti determined it [the habit of response] and the soul or Purusha accepted it. In the acceptance lies the responsibility. The Purusha is that which sanctions or refuses. The vital being responds to the ordinary life waves in the animal; man responds to them but has the power of mental control. He has also, as the mental Purusha is awake in him, the power to choose whether he shall have desire or train his being to surmount

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it. Finally there is the possibility of bringing down a higher nature which will not be subject to desire but act on another vital principle.

*  *  *

It is not possible for the individual mind, so long as it remains shut up in its personality, to understand the workings of the Cosmic Will, for the standards made by the personal consciousness are not applicable to them. A cell in the body, if conscious, might also think that the human being and its actions are only the resultant of the relations and workings of a number of cells like itself and not the action of a unified self. It is only if one enters into the Cosmic Consciousness that one begins to see the forces at work and the lines on which they work and get a glimpse of the Cosmic Self and the Cosmic Mind and Will.

*  *  *

There is no ignorance that is not part of the Cosmic Ignorance, only in the individual it becomes a limited formation and movement, while the Cosmic Ignorance is the whole movement of world consciousness separated from the supreme Truth and acting in an inferior motion in which the Truth is perverted, diminished, mixed and clouded with falsehood and error. The Cosmic Truth is the view on things of a cosmic consciousness in which things are seen in their true essence and their true relation to the Divine and to each other.

*  *  *

The cosmic Truth is the truth of things as they are at present expressed in the universe. The Divine Truth is independent of the universe, above it and originates it.

*  *  *

The yogi's experiences are spiritual experiences—experience of the play of the Forces and its relation with the self, the action of

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the Guide, what is behind the appearance of things, occurrences etc., etc., the actual realities of the workings of Purusha and Prakriti etc. The Divine Truth is the Truth of the Divine Essence, Consciousness, Self, Knowledge, Light, Power, Bliss. It is something from which the cosmos derives with all its movements, but it is more than the cosmos.

IX

The "Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words "mind" and "mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence. The vital has to be carefully distinguished from mind, even though it has a mind element transfused into it; the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Mind and vital are mixed up on the surface of the consciousness, but they are quite separate forces in themselves and as soon as one gets behind the ordinary surface consciousness one sees them as separate, discovers their distinction and can with the aid of this knowledge analyse their surface mixtures. It is quite possible and even usual during a time shorter or longer, sometimes very long, for the mind to accept the Divine or the yogic ideal while the vital is unconvinced and unsurrendered and goes obstinately on its way of desire, passion and attraction to the ordinary life. Their division or their conflict is the cause of most of the more acute difficulties of the sadhana.

*  *  *

St. Augustine was a man of God and a great saint, but great saints are not always—or often—great psychologists or great

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thinkers. The psychology here is that of the most superficial schools, if not that of the man in the street; there are as many errors in it as there are psychological statements—and more, for several are not expressed but involved in what he writes. I am aware that these errors are practically universal, for psychological enquiry in Europe (and without enquiry there can be no sound knowledge) is only beginning and has not gone very far, and what has reigned in men's minds up to now is a superficial statement of the superficial appearances of our consciousness as they look to us at first view and nothing more. But knowledge only begins when we get away from the surface phenomena and look behind them for their true operations and causes. To the superficial view of the outer mind and senses the sun is a little fiery ball circling in mid air round the earth and the stars twinkling little things stuck in the sky for our benefit at night. Scientific enquiry comes and knocks this infantile first-view to pieces. The sun is a huge affair (millions of miles away from our air) around which the small earth circles, and the stars are huge members of huge systems indescribably distant which have nothing apparently to do with the tiny earth and her creatures. All Science is like that, a contradiction of the sense-view or superficial appearances of things and an assertion of truths which are unguessed by the common and the uninstructed reason. The same process has to be followed in psychology if we are really to know what our consciousness is, how it is built and made and what is the secret of its functionings or the way out of its disorder. There are several capital and common errors here :—

1. That mind and spirit are the same thing.

2. That all consciousness can be spoken of as "mind".

3. That all consciousness therefore is of a spiritual substance.

4. That the body is merely Matter, not conscious, therefore something quite different from the spiritual part of the nature.

          First, the spirit and the mind are two different things and should not be confused together. The mind is an instrumental entity or instrumental consciousness whose function is to think and perceive —the spirit is an essential entity or consciousness which does not need to think or perceive either in the mental or the sensory way, because whatever knowledge it has is direct or essential knowledge, svayarhprakasa.

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     Next, it follows that all consciousness is not necessarily of a spiritual make and it need not be true and is not true that the thing commanding and the thing commanded are the same, are not at all different, are of the same substance and therefore are bound or at least ought to agree together.

     Third, it is not even true that it is the mind which is commanding the mind and finds itself disobeyed by itself. First, there are many parts of the mind, each a force in itself with its formations, functionings, interests, and they may not agree. One part of the mind may be spiritually influenced and like to think of the Divine and obey the spiritual impulse, another part may be rational or scientific or literary and prefer to follow the formations, beliefs or doubts, mental preferences and interests which are in conformity with its education and its nature. But quite apart from that, what was commanding in St. Augustine may very well have been the thinking mind or reason while what was commanded was the vital, and mind and vital, whatever anybody may say, are not the same. The thinking mind or buddhi lives, however imperfectly in man, by intelligence and reason. Vital, on the other hand, is a thing of desires, impulses, force-pushes, emotions, sensations, seekings after life-fulfilment, possession and enjoyment; these are its functions and its nature;—it is that part of us which seeks after life and its movements for their own sake and it does not want to leave hold of them if they bring it suffering as well as or more than pleasure; it is even capable of luxuriating in tears and suffering as part of the drama of life. What then is there in common between the thinking intelligence and the vital and why should the latter obey the mind and not follow its own nature? The disobedience is perfectly normal instead of being, as Augustine suggests, unintelligible. Of course, man can establish a mental control over his vital and in so far as he does it he is a man,— because the thinking mind is a nobler and more enlightened entity and consciousness than the vital and ought, therefore, to rule and, if the mental will is strong, can rule. But this rule is precarious, incomplete and held only by much self-discipline. For if the mind is more enlightened, the vital is nearer to earth, more intense, vehement, more directly able to touch the body. There is too a vital mind which lives by imagination, thoughts of desire, will to act and enjoy from its own impulse and this is able to seize

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on the reason itself and make it its auxiliary and its justifying counsel and supplier of pleas and excuses. There is also the sheer force of Desire in man which is the vital's principal support and strong enough to sweep off the reason, as the Gita says, "like a boat on stormy waters", ndvamivdmbhasi.

     Finally, the body obeys the mind automatically in those things in which it is formed or trained to obey it, but the relation of the body to the mind is not in all things that of an automatic perfect instrument. The body also has a consciousness of its own and, though it is a submental instrument or servant consciousness, it can disobey or fail to obey as well. In many things, in matters of health and illness for instance, in all automatic functionings, the body acts on its own and is not a servant of the mind. If it is fatigued, it can offer a passive resistance to the mind's will. It can cloud the mind with tamas, inertia, dullness, fumes of the subconscient so that the mind cannot act. The arm lifts, no doubt, when it gets the suggestion, but at first the legs do not obey when they are asked to walk; they have to learn how to leave the crawling attitude and movement and take up the erect and ambulatory habit. When you first ask the hand to draw a straight line or to play music, it can't do it and won't do it. It has to be schooled, trained, taught, and afterwards it does automatically what is required of it. All this proves that there is a body-consciousness which can do things at the mind's order, but has to be awakened, trained, made a good and conscious instrument. It can even be so trained that a mental will or suggestion can cure the illness of the body. But all these things, these relations of mind and body, stand on the same footing in essence as the relation of mind to vital and it is not so easy or primary a matter as Augustine would have it.

     This puts the problem on another footing with the causes more clear and, if we are prepared to go far enough, it suggests the way out, the way of yoga.

     P.S. All this is quite apart from the contributing and very important factor of plural personality of which psychological enquiry is just beginning rather obscurely to take account. That is a more complex affair.

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When the mind is turned towards the Divine and the Truth and feels and responds to that only or mainly, it can be called a psychic mind—it is something formed by the influence of the psychic being on the mental plane.

    The spiritual mind is a mind which, in its fullness, is aware of the Self, reflecting the Divine, seeing and understanding the nature of the Self and its relations with the manifestation, living in that or in contact with it, calm, wide and awake to higher knowledge, not perturbed by the play of the forces. When it gets its full liberated movement, its central station is very usually felt above the head, though its influence can extend downward through all the being and outward through space.

*  *  *

Spiritual capacity means simply a natural capacity for true spiritual experience and development. It can be had on any plane, but the natural result is that one gets easily into touch with the Self and the higher planes.

Psychic mind and mental psychic are the same thing practically —when there is a movement of the mind in which the psychic influence predominates, it is called the psychic in the mind or the psychic mind.

*  *  *

Higher Mind is one of the planes of the spiritual mind, the first and lowest of them; it is above the normal mental level. Inner mind is that which lies behind the surface mind (our ordinary mentality) and can only be directly experienced (apart from its Vrittis in the surface mind such as philosophy, poetry, idealism, etc.) by sadhana, by breaking down the habit of being on the surface and by going deeper within.

     Larger mind is a general term to cover the realms of mind which become our field whether by going within or widening into the cosmic consciousness.

    The true mental being is not the same as the inner mental—true mental, true vital, true physical being means the Purusha of that level freed from the error and ignorant thought and will of the

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 lower Prakriti and directly open to the knowledge and guidance above.

     Higher vital usually refers to the vital mind and emotive being as opposed to the middle vital which has its seat in the navel and is dynamic, sensational and passionate and the lower which is made up of the smaller movements of human life-desire and life-reactions.

*  *  *

Everything here that belongs strictly to the earth plane is evolved out of the Inconscient, out of Matter—but the essential mental being exists already, not involved, in the mental plane. It is only the personal mental that is evolved here by something rising out of the Inconscient and developing under a pressure from above.

    The tendency to inquire and know is in itself good, but it must be kept under control. What is needed for progress in sadhana is gained best by increase of conciousness and experience and of intuitive knowledge.

   Above the head is the universal or Divine Consciousness and Force. The Kundalini is the latent power asleep in the chakras.

*  *  *

The mind proper is divided into three parts—thinking Mind, dynamic Mind, externalising Mind—the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give). The word "physical mind" is rather ambiguous, because it can mean this externalising Mind and the mental in the physical taken together.

    Vital Mind proper is a sort of a mediator between vital emotion, desire, impulsion, etc. and the mental proper. It expresses the desires, feelings, emotions, passions, ambitions, possessive and active tendencies of the vital and throws them into mental forms (the pure imaginations or dreams of greatness, happiness, etc. in which men indulge are one peculiar form of the vital-mind activity). There is still a lower stage of the mental in the

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vital which merely expresses the vital stuff without subjecting it to any play of intelligence. It is through this mental vital that the vital passions, impulses, desires rise up and get into the Buddhi and either cloud or distort it.

     As the vital Mind is limited by the vital view and feeling of things (while the dynamic Intelligence is not, for it acts by the idea and reason), so the mind in the physical or mental physical is limited by the physical view and experience of things, it mentalises the experiences brought by the contacts of outward life and things, and does not go beyond that (though it can do that much very cleverly), unlike the externalising mind which deals with them more from the reason and its higher intelligence. But in practice these two usually get mixed together. The mechanical mind is a much lower action of the mental physical which, left to itself, would only repeat customary ideas and record the natural reflexes of the physical consciousness to the contacts of outward life and things.

    The lower vital as distinguished from the higher is concerned only with the small greeds, small desires, small passions, etc. which make up the daily stuff of life for the ordinary sensational man— while the vital-physical proper is the nervous being giving vital reflexes to contacts of things with the physical consciousness.

*  *  *

It is quite usual for the dynamic and formative part of the mind to be more quick to action than the reflective and discriminate part to control it. It is a question of getting a kind of balance and harmony between them.

*  *  *

The thinking mind does not lead men, does not influence them the most—it is the vital propensities and the vital mind that predominate. The thinking mind with most men is, in matters of life, only an instrument of the vital.

*  *  *

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The true thinking mind does not belong to the physical, it is a separate power. The physical mind is that part of the mind which is concerned with the physical things only—it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.

*  *  *

The physical mind can deal only with outward things. One has to think and decide in other things with the mind itself (buddhi), not with the physical part of it.

*  *  *

That part of the being [the physical mind] has no reason except its whims, its habits or an inclination to be tamasic.

*  *  *
 

It is the physical mind that would like everything made easy.

*  *  *
 

The physical mind is in the habit of observing things with or without use.

*  *  *

Repetition is the habit of the mental physical—it is not the true thinking mind that does like that, it is the mental physical or else the lowest part of the physical mind.

*  *  *

But the main error here is in your description of the physical part of the mind—what you have described there is the mechanical mental physical or body-mind which when left to itself simply goes on repeating the past customary thoughts and move-

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ments or at the most adds to them such further mechanical reactions to things and reflexes as are in the round of life. The true physical mind is the receiving and externalising intelligence which has two functions—first, to work upon external things and give them a mental order with a way of practically dealing with them and, secondly, to be the channel of materialising and putting into effect whatever the thinking and dynamic mind sends down to it for the purpose.

*  *  *

The mechanical mind is a sort of engine—whatever comes to it it puts into the machine and goes on turning it round and round no matter what it is.

*  *  *

That is the nature of the mental physical to go on repeating without use the movement that has happened. It is what we call the mechanical mind—it is strong in childhood because the thinking mind is not developed and has besides a narrow range of interests. Afterwards it becomes an undercurrent in the mental activities. It must now have risen up with the other characteristics of the mental physical because it is in the physical that the action has come down. Sometimes also when there is silence of the mind, these things come up till they also are quieted down.

*  *  *

From what you describe it seems that you have got into contact with the mechanical mind whose nature is to go on turning round in a circle on the thoughts that come into it. This sometimes happens when the thinking mind is quiet. This is part of the physical mind and you should not be disturbed or alarmed by its rising up, but see what it is and quiet it down or get control of its movements.

*  *  *

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The vital mind is usually energetic and creative even in its more mechanical rounds, so it must be the physical that is turning. It is that and the mechanical that last longest, but these too fall silent when the peace and silence become massive and complete. Afterwards knowledge begins to come from the higher planes —the Higher Mind to begin with, and this creates a new action of thought and perception which replaces the ordinary mental. It does that first in the thinking mind, but afterwards also in the vital mind and physical mind, so that all these begin to go through a transformation. This kind of thought is not random and restless, but precise and purposeful—it comes only when needed or called for and does not disturb the silence. Moreover the element of what we call thought there is secondary and what might be called a seeing perception (intuition) takes its place. But so long as the mind does not become capable of a complete silence, this higher knowledge, thought, perception either does not come down or, if partially it does, it is liable to get mixed up with or imitated by the lower, and that is a bother and a hindrance. So the silence is necessary.

*  *  *

When the higher consciousness takes hold of the mechanical mind, it ceases to be mechanical.

*  *  *

The terms Manas, etc. belong to the ordinary psychology applied to the surface consciousness. In our yoga we adopt a different classification—based on the yogic experience. What answers to this movement of the Manas there would be two separate things —a part of the physical mind communicating with the physical-vital. It receives from the physical senses and transmits to the Buddhi—i.e., to some part or other of the Thought-Mind. It receives back from the Buddhi and transmits idea and will to the organs of sensation and action. All that is indispensable in the ordinary action of the consciousness. But in the ordinary consciousness everything gets mixed up together and there is no clear order or rule. In the yoga one becomes aware of the different parts

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and their proper action, and puts each in its place and to its proper action under the control of the higher Consciousness or else under the control of the Divine Power. Afterwards all gets surcharged with the spiritual consciousness and there is an automatic right perception and right action of the different parts because they are controlled entirely from above and do not falsify or resist or confuse its dictates.

*  *  *

In physical mind there can be an action of intelligent reasoning and coordination which is a delegation from the Buddhi and would perhaps not be attributed to the Manas by the old psychology. Still the larger part of the action of physical mind corresponds to that of Manas, but it comprises also much of what we would attribute to vital mind and to the nervous being. It is a little difficult to equate this old nomenclature with that of this yoga, for the former takes the mixed action of the surface and tries to analyse it—while in this yoga what is mixed together on the surface gets separated and seen in the light of the deeper working behind which is hidden from the surface awareness. So we have to adopt a different classification.

    The physical mind has first to open to the higher consciousness—its limitations are then removed and it admits what is supraphysical and begins to see things in harmony with the higher knowledge. It becomes an instrument for externalising that knowledge in the pragmatic perceptions and actions of the physical life. It sees things as they are and deals with them according to the larger Truth with an automatic Tightness of perception and will and reaction to impacts.

*  *  *

I don't use these terms [Manas, etc.] myself as a rule—they are the psychological phraseology of the old yoga.

*  *  *

[The function of Manas:] To sense things and react mentally to

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objects and convey impressions to the Buddhi etc.

*  *  *

The Chitta is the general stuff of mental consciousness which supports Manas and everything else—it is an indeterminate consciousness which gets determined into thoughts and memories and desires and sensations and perceptions and impulses and feelings (cittavrtti).

*  *  *

The Chitta is the consciousness out of which all is formed, but the formation is made by the mind or vital or other force—which are, as it were, the instruments of the Chitta for self-expression.

*  *  *

It is both ways—The Chitta receives these things, gives them for formation to the vital and mind and all is transmitted to the Buddhi, but also it receives thoughts from the Buddhi and turns these into desires and sensations and impulses.

*  *  *

Yes. But the Chitta does not receive desires and sensations from the Buddhi. It takes thoughts from the Buddhi and turns them into desires.

*  *  *

There is always or generally at least a modifying reaction [to thoughts, etc. received from outside] in the Chitta—except when it simply receives and stores without passing over to the instruments.

*  *  *

Yes, certainly, but as its [the Chitta's] whole business is to receive

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from above or below or around it cannot stop doing it, it cannot of itself determine what it shall or shall not receive. It has to be assisted by the Buddhi, vital will or some higher power. Afterwards when the higher consciousness descends it begins to be transformed and capable of an automatic rejection of what is not true or right or divine or helpful to the growth of the divine in the being.

*  *  *

Chitta really means the ordinary consciousness including the mind, vital and physical—but practically it can be taken to mean something central in the consciousness. If that is centred in the Divine, the rest follows more or less quickly as a natural result.

*  *  *

The Chitta is not near the heart—if you mean the substance of the lower consciousness, it has no particular place. All things of this life are there in this stuff of the consciousness but the memory of past lives is wrapped up and involved elsewhere. The heart is the main centre of this consciousness for most men, of course, so you may feel its activities centred in that level.

*  *  *

The same as with any part of the being—there is a subconscient part of the Chitta which keeps the past impression of things and sends up forms of them to the consciousness in dream or else keeps the habit of old movements and sends up these whenever it finds an opportunity.

*  *  *

If the word vasana is used in the original,¹ it does not mean "desire". It means usually the idea or mental feeling rising from the citta, imaginations, impressions, memories etc., impressions of

¹ Toga-vasistha.

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liking and disliking, of pain and pleasure. What Vasistha wants to say is that while the ideas, impressions, impulsions, that lead to action in an ordinary man rise from the citta, those that rise in the Jivanmukta come straight from the sattva—from the essential consciousness of the being—in other words they are not mental but spiritual formations. As one might say, instead of cittavrtti they are sattvaprerand, direct indications from the inner being of what is to be thought, felt or done. When the citta is no longer active and the mind silent—which happens when the mukti comes and no one can be Jivanmukta without that, then what remains and perceives and does things is felt as an essential consciousness, the consciousness of the true self or true being.

*  *  *

Mahat is, I suppose, the essential and original matrix of consciousness (involved not evolved) in Prakriti out of which individuality and formation come.

*  *  *

Tanmatra is only the basis of matter. In the Sankhya the basis is Pradhana (of Prakriti) out of which come Buddhi and everything else. In the Vedanta it is spiritual substance out of which all comes.

X

There are four parts of the vital being—first, the mental vital which gives a mental expression by thought, speech or otherwise to the emotions, desires, passions, sensations and other movements of the vital being; the emotional vital which is the seat of various feelings, such as love, joy, sorrow, hatred, and the rest; the central vital which is the seat of the stronger vital longings and reactions, e.g. ambition, pride, fear, love of fame, attractions and repulsions, desires and passions of various kinds and the field of many vital energies; last, the lower vital which is occupied with small desires and feelings, such as make the greater part of daily life, e.g. food desire, sexual desire, small likings, dislikings, vanity, quarrels, 21

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love of praise, anger at blame, little wishes of all kinds—and a numberless host of other things. Their respective seats are: (1) the region from the throat to the heart, (2) the heart (it is a double centre, belonging in front to the emotional and vital and behind to the psychic), (3) from the heart to the navel, (4) below the navel.

*  *  *

There is a part of the nature which I have called the vital mind; the function of this mind is not to think and reason, to perceive, consider and find out or value things, for that is the function of the thinking mind proper, buddhi,—but to plan or dream or imagine what can be done. It makes formations for the future which the will can try to carry out if opportunity and circumstances become favourable or even it can work to make them favourable. In men of action this faculty is prominent and a leader of their nature; great men of action always have it in a very high measure. But even if one is not a man of action or practical realisation or if circumstances are not favourable or one can do only small and ordinary things, this vital mind is there. It acts in them on a small scale, or if it needs some sense of largeness, what it does very often is to plan in the void, knowing that it cannot realise its plans or else to imagine big things, stories, adventures, great doings in which oneself is the hero or the creator. What you describe as happening in you is the rush of this vital mind or imagination making its formations; its action is not peculiar to you but works pretty much in the same way in most people—but in each according to his turn of fancy, interest, favourite ideas or desires. You have to become master of its action and not to allow it to seize your mind and carry it away when and where it wants. In sadhana when the experiences begin to come, it is exceedingly important not to allow this power to do what it likes with you; for it then creates false experiences according to its nature and persuades the sadhak that these experiences are true or it builds unreal formations and persuades him that this is what he has to do. Some have been taken away by this misleading force used by powers of Falsehood who persuaded them through it that they had a great spiritual, political or social work to do in the world and led them away to disappointment

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and failure. It is rising in you in order that you may understand what it is and reject it. For there are several things you had to get out of the vital plane before the deeper or greater spiritual experiences could safely begin or safely continue.

      The descent of the peace is often one of the first major positive experiences of the sadhana. In this state of peace the normal thought-mind (buddhi) is apt to fall silent or abate most of its activity and when it does, very often either this vital mind can rush in, if one is not on one's guard, or else a kind of mechanical physical or random subconscient mind can begin to come up and act; these are the chief disturbers of the silence. Or else the lower vital mind can try to disturb; that brings up the ego and passions and their play. All these are signs of elements that have to be got rid of, because if they remain and other of the higher powers begin to descend, Power and Force, Knowledge, Love or Ananda, those lower things may come across with the result that either the higher consciousness retires or its descent is covered up and the stimulation it gives is misused for the purposes of the lower nature. This is the reason why many sadhaks after having big experiences fall into the clutch of a magnified ego, upheavals, ambition, exaggerated sex or other vital passions or distortions. It is always well therefore if a complete purification of the vital can either precede or keep pace with the positive experience—at least in natures in which the vital is strongly active.

*  *  *

It [the vital mind] is a mind of dynamic (not rationalising) will, action, desire—occupied with force and achievement and satisfaction and possession, enjoyment and suffering, giving and taking, growth, expansion, success and failure, good fortune and ill fortune etc. etc.

*  *  *

Vital thought expresses vital movements, the play of vital forces —it does not think freely and independently of them as the thinking mind can do. The true thinking mind can stand above the vital movements, watch and observe and judge them freely as it

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would observe and judge outside things. In most men however the thinking mind (reason) is invaded by the vital mind and not free.

*  *  *

That is the ordinary activity of the vital mind which is always imagining and thinking and planning what to do about this and how to arrange about that. It has obviously its utility in human nature and human action, but acts in a random and excessive way without discipline, economy of its powers or concentration on the things that have really to be done.

*  *  *

The things which come to you in this way in sleep or waking are of the nature of vital mind imaginations and activities about things and work and whatever presents itself to the mind. On all things that present themselves to the mind, the vital imagination in man is able to work, imagining, speculating, building ideas or plans for the future etc. etc. It has its utility for the consciousness in ordinary life, but must quiet down and be replaced by a higher action in yoga. In sleep it is also the vital plane into which you enter. If properly seen and coordinated, what is experienced in the vital plane has its value and gives knowledge which is useful and control over the vital self and vital plane. But all that is coming to you through the subconscient in an incoherent way— this is the cause of the trouble. The whole thing has to be quieted down and we shall try to get that done. When I spoke of your opening yourself, I meant simply that you should fix it in your mind that the help is coming and have the will to receive it—not necessarily that you should open yourself by an effort.

*  *  *

The source from which these imaginations come has nothing to do with reason and does not care for any rational objections. They are either from the vital mind, the same source from which come all the fine imaginations and long stories which men tell them-

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selves in which they are the heroes and do great things or they come from little entities attached to the physical mind which pick up any random suggestion anywhere and present it to the mind just to see whether it will be accepted. If one watches oneself closely one can find the most queer and extraordinary or nonsensical things crossing the mind or peeping in on it in this way. Usually one laughs or hardly notices and the thing falls back to the world of incoherent thought from which it came.

*  *  *

It is again the vital mind. It has no sense of proportion or measure and is eager to be or achieve something big at once.

*  *  *

[Day-dreaming:] All that is the vital mind; it lies in everybody, the habit of such imaginations. It is not very important, but of course it has to be got rid of, as the basis is ego.

*  *  *

The vital mind in the ordinary nature cannot get on without these imaginations—so the habit remains for a long time. To be detached and indifferent is the best, then after a time it may get disgusted and drop the habit.

*  *  *

That kind of talking [talking mentally to another person] is very common with the vital mind. It is a way it has of acting on the subtle plane on things in which it is interested, especially if the physical action is stopped or restricted.

*  *  *

The point about the emotional and the higher vital is a rather difficult one. In the classification in which the mind is taken as something more than the thinking, perceiving and willing intelligence,

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the emotional can be reckoned as part of the mind, the vital in the mental. In another classification it is rather the most mentalised part of the vital nature. In the first case, the term 'higher vital' is confined to that larger movement of the conscious life-force which is concerned with creation, with power and force and conquest, with giving and self-giving and gathering from the world for further action and expenditure of power, throwing itself out in the wider movements of life, responsive to the greater objects of Nature. In the second arrangement, the emotional being stands at the top of the vital nature and the two together make the higher vital. As against them stands the lower vital which is concerned with the pettier movements of action and desire and stretches down into the vital physical where it supports the life of the more external activities and all physical sensations, hungers, cravings, satisfactions. The term 'lower' must not be considered in a pejorative sense; it refers only to the position in the hierarchy of the planes. For although this part of the nature in earthly beings tends to be very obscure and is full of perversions, —lust, greed of all kinds, vanity, small ambitions, petty anger, envy, jealousy are its ordinary guests,—still there is another side to it which makes it an indispensable mediator between the inner being and the outer life.

      It is not a fact that every psychic experience embodies itself in a purified and rightly directed vital current; it does that when it has to externalise itself in action. Psychic experience is in itself a quite independent thing and has its own characteristic forms. The psychic being stands behind all the others; its force is the true soul-power. But if it comes to the front, it can suffuse all the rest; mind, vital, the physical consciousness can take its stamp and be transformed by its influence. When the nature is properly developed, there is a psychic in the mental, a psychic in the vital, a psychic in the physical. It is when that is there and strong, that we can say of someone that he evidently has a soul. But there are some in whom this element is so lacking that we have to use faith in order to believe that they have a soul at all. The centre of the psychic being is behind the centre of the emotional being; it is the emotional that is nearest dynamically to the psychic and in most men it is through the emotional centre that the psychic can be most easily reached and through the psychicised emotion

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that it can be most easily expressed. Many therefore mistake the one for the other; but there is a world of difference between the two. The emotions normally are vital in their character and not part of the psychic nature.

    It must be remembered that while this classification is indispensable for psychological self-knowledge and discipline and practice, it can be used best when it is not made too rigid and cutting a formula. For things run very much into each other and a synthetical sense of these powers is as necessary as the analysis. Mind, for instance, is everywhere. The physical mind is technically placed below the vital and yet it is a prolongation of the mind proper and one that can act in its own sphere by direct touch with the higher mental intelligence. And there is too an obscure mind of the body, of the very cells, molecules, corpuscles. Haeckel, the German materialist, spoke somewhere of the will in the atom, and recent science, dealing with the incalculable individual variation in the activity of the electrons, comes near to perceiving that this is not a figure but the shadow thrown by a secret reality. This body-mind is a very tangible truth; owing to its obscurity and mechanical clinging to past movements and facile oblivion and rejection of the new, we find in it one of the chief obstacles to permeation by the supermind Force and the transformation of the functioning of the body. On the other hand, once effectively converted, it will be one of the most precious instruments for the stabilisation of the supramental Light and Force in material Nature.

*  *  *

It is not possible to say with any precision what the resistance in the higher vital parts will be, what form it takes, because it may take different forms with different natures. It is quite normal that there should be some resistance almost at every point to the descent of the higher consciousness; for the different parts of the present nature are each more or less attached to their own established way of seeing, acting, feeling, reacting to things and to the habitual movements and formations of their own domain which each individual has made for himself in the past or in his present life. What is needed is a general plasticity of the mind,

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the vital, the physical consciousness, a readiness to give up all attachment to these things, to accept whatever the higher consciousness brings down with it however contrary to one's own received ideas, feelings, habits of nature. The greater the plasticity in any part of the nature, the less the resistance there.

    By the higher vital parts of the nature I mean the vital mind, the emotional nature, the life-force dynamis in the being. The vital mind is that part of the vital being which builds, plans, imagines, arranges things and thoughts according to the life-pushes, desires, will to power or possession, will to action, emotions, vital ego reactions of the nature. It must be distinguished from the reasoning will which plans and arranges things according to the dictates of the thinking mind proper, the discriminating reason or according to the mental intuition or a direct insight and judgment. The vital mind uses thought for the service not of reason but of life-push and life-power and when it calls in reasoning it uses that for justifying the dictates of these powers, imposes their dictates on the reason instead of governing by a discriminating will the action of the life-forces. This higher vital with all its parts is situated in the chest and has the cardiac centre as its main stronghold governing all this part down to the navel. I need not say anything about the emotional nature, for its character and movements are known to all. From the navel downwards is the reign of the vital passions and sensations and all the small life-impulses that constitute the bulk of the ordinary human life and character. This is what we call the lower vital nature. The Muladhara is the main support of the physical consciousness and the material parts of the nature.

    The antardtman is the soul, the portion of the Divine that is at the inmost basis of the evolving individual and supports the mind and life and body which are the instrumental parts of nature and through which it tries to grow from the material Inconscience towards the divine Light and Immortality which are its proper being. The limitations of its instruments impose upon it an acceptance of the lower movements and a compromise between soul and nature which retard this movement even while it gets its means of advance from that interchange. The psychic being is the soulform or soul personality developing through this evolution and passing from life to life till all is ready for the higher

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evolution beyond the Ignorance.

The realisation of the psychic being, its awakening and the bringing of it in front depend mainly on the extent to which one can develop a personal relation with the Divine, a relation of Bhakti, love, reliance, self-giving, rejection of the insistences of the separating and self-asserting mental, vital and physical ego.

I can say little about the last question. Sanatkumar is, I believe, one of the four mind-born sons of Brahma; he cannot therefore be identical with Skanda who is a son of Shiva.

*  *  *

The emotional being is itself a part of the vital.

*  *  *

The heart is the centre of the emotional being and the emotions are vital movements. When the heart is purified, the vital emotions change into psychic feelings or else psychicised vital movements.

*  *  *

Pure and true thoughts and emotions and impulsions can rise from the human mind, heart and vital, because all is not evil there. The heart may be unpurified but that does not mean that everything in it is impure.

*  *  *

Above the heart is the vital mind, but the rising of sensation is lower than the emotion, not higher.

      Sensation is much nearer the physical than emotion.

      The place of desire is below the heart in the central vital (navel) and in the lower vital, but it moves the emotion and the vital mind.

*  *  *

I make the distinction [between the lower vital movements and

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the emotions of the heart] by noting where these things rise from. Anger, fear, jealousy touch the heart no doubt just as they touch the mind but they rise from the navel region and entrails (i.e. the lower or at highest the middle vital). Stevenson has a striking passage in "Kidnapped" where the hero notes that his fear is felt primarily not in the heart but the stomach. Love, hope have their primary seat in the heart, so with pity etc.

*  *  *

Joy is a vital feeling, like its opposite, sorrow.

*  *  *

But is it true that even anger which is of the lower vital and therefore close to the body, invariably produces these effects?¹ Of course the psychologist can't know that another man is angry unless he shows physical signs of it, but also he can't know what a man is thinking unless the man speaks or writes—does it follow that the state of thought cannot be "fancied" without its sign in speaking or writing? A Japanese who is accustomed to control all his "emotions" and give no sign (if he is angry the first sign you will have of it is a knife in your stomach from a calm or smiling assailant) will have none of these things when he is angry—not even the "ebullition" in the chest,—in its place there will be a settled fire that will burn till his anger achieves itself in action.

*  *  *

A strong vital is one that is full of life-force, has ambition, courage, great energy, a force for action or for creation, a large expansive movement whether for generosity in giving or for possession and lead and domination, a power to fulfil and materialise—many other forms of vital strength there are also. It is often difficult for such a vital to surrender itself because of this sense of its own powers—but if it can do so, it becomes an admirable instrument for the Divine Work.

*  *  *

¹ Physical signs like ebullition in the chest, flushing of the face, etc.

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No, a weak vital has not the strength to turn spiritually—and being weak, more easily falls under a wrong influence and even when it wants, finds it difficult to accept anything beyond its own habitual nature. The strong vital, when the will is there, can do it much more easily—its one central difficulty is the pride of the ego and the attraction of its powers.

    The chest has more connection with the psychic than the vital. A strong vital may have a good physique, but as often it has not —it draws too much on the physical, eats it up as it were.

*  *  *

I think I said it [an old desire] was left in the subconscient part of the physical vital. As there is a physical mind, so there is a physical vital—a vital turned entirely upon physical things, full of desires and greeds and seekings for pleasure on the physical plane.

*  *  *

The physical-vital is the being of small desires and greeds, etc.— the vital-physical is the nervous being; they are closely connected together.

*  *  *

The vital-physical governs all the small daily reactions to outward things—reactions of the nerves and the body consciousness and the reflex emotions and sensations; it motives much of the ordinary actions of man and joins with the lower parts of the vital proper in producing lust, jealousy, anger, violence, etc. In its lowest part (vital-material) it is the agent of pain, physical illness etc.

*  *  *

Yes—they [the lower vital, the physical vital and the most material vital] become very clear to the increasing consciousness. And the distinctions are necessary—otherwise one may influence or control the lower vital or a part of the physical vital and then be

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astonished to find that something intangible but apparently invincible still resists—it is the material vital with so much of the rest as it can influence by its resistance.

*  *  *

The nervous part of the being is a portion of the vital—it is the vital-physical, the life-force closely enmeshed in the reactions, desires, needs, sensations of the body. The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.

*  *  *

I do not know about subtle vital. One says subtle physical to distinguish from gross material physical, because to our normal experience all physical is gross, sthula. But the vital is in its nature non-material, so that the adjective is superfluous. By material vital we mean the vital so involved in Matter as to be bound by its movements and gross physical character; the action is to support and energise the body and keep in it the capacity of life, growth, movement, etc., also of sensitiveness to outside impacts.

*  *  *

This question has no practical meaning—for the vital physical forces can be received from anywhere by the body, from around, below or above. The order of the planes is in reference to each other, not in reference to the body. In reference to each other, the vital physical is below the physical mind, but above the material: but at the same time these powers interpenetrate each other.

*  *  *

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The body-energy is a manifestation of material forces supported by vital-physical energy which is the vital energy precipitated into matter and conditioned by it.

*  *  *

Vitality means life-force—wherever there is life, in plant or animal or man, there is life-force—without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument. Even sadhana needs the vital force.

    But if the vital is unregenerated and enslaved to desire, passion and ego, then it is as harmful as it can otherwise be helpful. Even in ordinary life the vital has to be controlled by the mind and mental will, otherwise it brings disorder or disaster. When people speak of a vital man, they mean one under the domination of vital force not controlled by the mind or the spirit. The vital can be a good instrument, but it is a bad master.

    The vital has not to be killed or destroyed, but purified and transformed by the psychic and spiritual control.

*  *  *

The physical depends on the vital, at every step—it could not do anything without the help of the vital—so it is quite natural that it should receive its suggestions.

*  *  *

The physical life cannot last without the body nor can the body live without the life-force, but the life in itself has a separate existence and a separate body of its own, the vital body, just as the mind has a separate existence and can exist on its own plane. All the organisation is held together by the psychic which is the support of all.

XI

Each plane of our being—mental, vital, physical—has its own

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consciousness, separate though interconnected and interacting; but to our outer mind and sense, in our waking experience, they are all confused together. The body, for instance, has its own consciousness and acts from it, even without any mental will of our own or even against that will, and our surface mind knows very little about this body-consciousness, feels it only in an imperfect way, sees only its results and has the greatest difficulty in finding out their causes. It is part of the yoga to become aware of this separate consciousness of the body, to see and feel its movements and the forces that act upon it from inside or outside and to learn how to control and direct it even in its most hidden and (to us) subconscient processes. But the body-consciousness itself is only part of the individualised physical consciousness in us which we gather and build out of the secretly conscious forces of universal physical Nature.

     There is the universal physical consciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness-plane receives from the other planes their powers and influences and makes formations of them in its own province. Therefore we have a physical mind as well as a vital mind and the mind proper; we have a vital-physical part in us—the nervous being—as well as the vital proper; and both are largely conditioned by the gross material bodily part which is almost entirely subconscient to our experience.

    The physical mind is that which is fixed on physical objects and happenings, sees and understands these only, and deals with them according to their own nature, but can with difficulty respond to the higher forces. Left to itself, it is sceptical of the existence of supraphysical things, of which it has no direct experience and to which it can find no clue; even when it has spiritual experiences, it forgets them easily, loses the impression and result and finds it difficult to believe. To enlighten the physical mind by the consciousness of the higher spiritual and supramental planes is one object of this yoga, just as to enlighten it by the power of the higher vital and higher mental elements of the being is the greatest part of human self-development, civilisation and culture.

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     The vital physical, on the other hand, is the vehicle of the nervous responses of our physical nature; it is the field and instrument of the smaller sensations, desires, reactions of all kinds to the impacts of the outer physical and gross material life. This vital physical part (supported by the lowest part of the vital proper) is therefore the agent of most of the lesser movements of our external life; its habitual reactions and obstinate pettinesses are the chief stumbling-block in the way of transformation of the outer consciousness by the yoga. It is also largely responsible for most of the suffering and disease of mind or body to which the physical being is subject in Nature.

    As to the gross material part, it is not necessary to specify its place, for that is obvious; but it must be remembered that this too has a consciousness of its own, the obscure consciousness proper to the limbs, cells, tissues, glands, organs. To make this obscurity luminous and directly instrumental to the higher planes and to the divine movement is what we mean in our yoga by making the body conscious,—that is to say, full of a true, awake and responsive awareness instead of its own obscure, limited half-subconscience.

     There is an inner as well as an outer consciousness all through our being, upon all its levels. The ordinary man is aware only of his surface self and quite unaware of all that is concealed by the surface. And yet what is on the surface, what we know or think we know of ourselves and even believe that that is all we are, is only a small part of our being and by far the larger part of us is below the surface. Or, more accurately, it is behind the frontal consciousness, behind the veil, occult and known only by an occult knowledge. Modern psychology and psychic science have begun to perceive this truth just a little. Materialistic psychology calls this hidden part the Inconscient, although practically admitting that it is far greater, more powerful and profound than the surface conscious self,—very much as the Upanishads called the superconscient in us the Sleep-self, although this Sleep-self is said to be an infinitely greater Intelligence, omniscient, omnipotent, Prajna, the Ishwara. Psychic science calls this hidden consciousness the subliminal self, and here too it is seen that this subliminal self has more powers, more knowledge, a freer field of movement than the smaller self that is on the surface. But the truth is that

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all this that is behind, this sea of which our waking consciousness is only a wave or series of waves, cannot be described by any one term, for it is very complex. Part of it is subconscient, lower than our waking consciousness, part of it is on a level with it but behind and much larger than it; part is above and superconscient to us. What we call our mind is only an outer mind, a surface mental action, instrumental for the partial expression of a larger mind behind of which we are not ordinarily aware and can only know by going inside ourselves. So too what we know of the vital in us is only the outer vital, a surface activity partially expressing a larger secret vital which we can only know by going within. Equally, what we call our physical being is only a visible projection of a greater and subtler invisible physical consciousness which is much more complex, much more aware, much wider in its receptiveness, much more open and plastic and free.

     If you understand and experience this truth, then only you will be able to realise what is meant by the inner mental, the inner vital, the inner physical consciousness. But it must be noted that this term 'inner' is used in two different senses. Sometimes it denotes the consciousness behind the veil of the outer being, the mental or vital or physical within, which is in direct touch with the universal mind, the universal life-forces, the universal physical forces. Sometimes, on the other hand, we mean an inmost mental, vital, physical, more specifically called the true mind, the true vital, the true physical consciousness which is nearer to the soul and can most easily and directly respond to the Divine Light and Power. There is no real yoga possible, still less any integral yoga, if we do not go back from the outer self and become aware of all this inner being and inner nature. For then alone can we break the limitations of the ignorant external self which receives consciously only the outer touches and knows things indirectly through the outer mind and senses, and become directly aware of the universal consciousness and the universal forces that play through us and around us. And then only too can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine Force. Otherwise we can feel the Divine only through external signs and external results and that is a difficult and uncertain way and very occasional and inconstant, and it leads only to belief and not to knowledge, not to the direct

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consciousness and awareness of the constant presence.

     As for instances of the difference, I may give you two from the opposite poles of experience, one from the most external phenomena showing how the inward opens to the awareness of the universal forces, one of spiritual experience indicating how the inward opens to the Divine. Take illness. If we live only in the outward physical consciousness, we do not usually know that we are going to be ill until the symptoms of the malady declare themselves in the body. But if we develop the inward physical consciousness, we become aware of a subtle environmental physical atmosphere and can feel the forces of illness coming towards us through it, feel them even at a distance and, if we have learnt how to do it, we can stop them by the will or otherwise. We sense too around us a vital physical or nervous envelope which radiates from the body and protects it, and we can feel the adverse forces trying to break through it and can interfere, stop them or reinforce the nervous envelope. Or we can feel the symptoms of illness, fever or cold, for instance, in the subtle physical sheath before they are manifest in the gross body and destroy them there, pre-enting them from manifesting in the body. Take now the call 3r the Divine Power, Light, Ananda. If we live only in the outward physical consciousness, it may descend and work behind lie veil, but we shall feel nothing and only see certain results after long time. Or at most we feel a certain clarity and peace in the riind, a joy in the vital, a happy state in the physical and infer the mch of the Divine. But if we are awake in the physical, we shall ;el the light, power or Ananda flowing through the body, the mbs, nerves, blood, breath and, through the subtle body, affect-lg the most material cells and making them conscious and lissful and we shall sense directly the Divine Power and Presence, 'hese are only two instances out of a thousand that are possible nd can be constantly experienced by the sadhak.

Everything has a physical part—even the mind has a physical art; there is a mental physical, a mind of the body and the laterial. So the emotional being has a physical part. It has no location separate from the rest of the emotional. One can only

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distinguish that when the consciousness becomes sufficiently subtle to do so.

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It [the material] is the most physical grade of the physical— there is the mental physical, the vital physical, the material physical.

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Yes—or at least [the material consciousness] is a separate part of the physical consciousness. Physical mind for instance is narrow and limited and often stupid, but not inert. Matter consciousness is on the contrary inert as well as largely subconscious—active only when driven by an energy, otherwise inactive and immobile. When one first falls into direct contact with this level, the feeling in the body is that of inertia and immobility, in the vital-physical exhaustion or lassitude, in the physical mind absence of prakdsa and pravrtti or only the most ordinary thoughts and impulses. It took me a long time to get down any kind of light or power into this level. But when once it is illumined, the advantage is that the subconscient becomes conscient and this removes a very fundamental obstacle from the sadhana.

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By the gross physical is meant the earthly and bodily physical— as experienced by the outward sense-mind and senses. But that is not the whole of Matter. There is a subtle physical also with a subtler consciousness in it which can, for instance, go to a distance from the body and yet feel and be aware of things in a not merely mental or vital way. As for mind and vital, they are everywhere—there is an obscure mind and life even in the cells of the body, the stones or in molecules and atoms.

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The physical nerves are part of the material body but they are

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