The Central Being and the Soul

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 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, Apara Prakriti, is this external objective and superficial subjective apparent Nature which manifests all these minds, lives and bodies. The supreme Nature, Para Prakriti, 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 Prakriti. Here in relation to this world they appear as the Jivatmas supporting the evolution of the natural existences, sarva bhutani, in the mutable Becoming which is the life of the Kshara (mobile or

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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. Paraprakritirjivabhuta.  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

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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 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

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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, manomaya purusha, on the vital plane the true vital being, pranamaya purusha, on the physical plane the true physical being, annamaya purusha. 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

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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.

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Jivatman, Spark—Soul and Psychic Being

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 chaitya purusha. At first it is veiled

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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 transformation of the life and nature the awakening of the psychic being and 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

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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 conscious- ness into the lower nature.

***

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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, 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.

.8-1-1937

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The Psychic Being

THE psychic is not, by definition,* 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 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,

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*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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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 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 j the true soul, the psychic being in us. The power

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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 eke 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* but the inner or secret heart must be understood,  hridaye guhayam, 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 of the “Arya” to which you make reference.

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*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 coordinated  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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Psychic Essence and Psychic Being

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

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sometimes in the ordinary and more external sense or in the sense of the true psyche.

The psychic being is veiled by the surface movements  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 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

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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 p psychic. Otherwise the psychic draws mind and life ' into itself and enters into an internatal quiescence.

14-10-1934

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Contribution of Psychic Being to Sadhana

THE contribution of the psychic being to the sadhana is: (l) 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 and guidance; (5) the opening up of all this lower consciousness 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

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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.

10-4-1936

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Psychicisation and Spiritual Change

PSYCHICISATION means the change of the lower nature bringing right vision into the mind, right impulse and feeling into the vital, right movement  and habit into the physical—all turned towards the Divine, all based on love, adoration, bhakti— finally the vision and sense of the Mother everywhere in all as well as in the heart, her Force working in the being, faith, consecration, surrender.

The spiritual change is the established descent of the peace, light, knowledge, power, bliss from above, the awareness of the Self and the Divine and of a higher cosmic consciousness and the change of the whole consciousness to that.

9-7-1937

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The Psychic Being and the Desire Soul

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 purusha spoken of in the Taittiriya Upanishad,  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,

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because men are governed by desire. But even in the surface human nature the proper ruler of the consciousness is the mental being, manomaya purusha prana sharira neta of the Upanishad. The psychic influences the consciousness from behind, but one has to go in 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.

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Duality of Being

IN the experience of Yoga the self or being is an essence one with the Divine or at least it is a portion of the Divine and has all the 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 m different ways not only of the Self and the

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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.

8-11-1936

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The Inner and the Psychic Being

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 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, nirapada sthana, of

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which you speak; then you will not be disturbed by the confused visions and experiences of the inner vital outskirts.

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The Inner and the Higher Consciousness

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  upto 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.

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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 you, 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

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there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.

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The Cosmic Consciousness

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.

1-2-1937

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Psychic Mind and Spiritual Mind

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 fulness, 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 out-ward

through space.

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The Higher Mind

THIS must be the psychicised higher mental being—the position above the head points to that. In other words, you have become aware of your higher mental being which is in contact at once with the Divine above and with the psychic behind the heart and is aware of the Truth and has the psychic and spiritual insight and view into things.

Above the head extends the higher consciousness centre, sahasradala padma. But usually there is partial working of the forehead centre also when the sahasradala opens.

The ordinary mind is at its highest the free intelligence,  receiving perhaps intuitions and intimations from above which it intellectualises. It is on the surface  and sees things from outside except in so far as it is helped by intuition and other powers to see a little deeper. When this ordinary mind opens within to inner mind and psychic and above to higher mind and higher consciousness generally, then it begins to be spiritualised and its highest ranges merge into the spiritual mind-consciousness of which this higher

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mind can be a beginning. This merging is part of the spiritual transformation.

For the mind there are many centres: (l) the sahasradala which centralises spiritual mind, higher mind, intuitive mind and acts as a- receiving station for the intuition proper and overmind, (2) the centre in the forehead for inner thought, will and vision, (3) the throat centre for the externalising or physical mind.

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Four Parts of the Vital Being

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, love of praise, anger at blame, little wishes of all kinds— and a numberless host of other things. Their respective  seats are (i) 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.

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The Emotional and the Higher Vital

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, 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

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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 come? 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

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that the psychic can be most easily reached arid through the psychicised emotion 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

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be one of the most precious instruments for the stabilisation of the Supramental Light and Force in material nature.

3-9-1930

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The Vital Mind

THERE is a part of the nature which I have called the vital mind; the function of this ad is not to think and reason, to perceive, consider i find out or value things, for that is the function the thinking mind proper, buddhi,—but to plan 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 the creator. What you describe as happening in

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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 sadhaka 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  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

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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 sadhakas 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.

24-6-1935

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The Physical Consciousness

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

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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.

The vital physical, on the other hand, is the vehicle

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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

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all we are, is only a small part of our being and 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 conscious- ness 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 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

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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

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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 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, preventing them from manifesting

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in the body. Take now the call for the Divine Power, Light, Ananda. If we live only in the outward physical consciousness, it may descend and work behind the veil, but we shall feel nothing and only see certain results after a long time. Or at most we feel a certain clarity and peace in the mind, a joy in the vital, a happy state in the physical and infer the touch of the Divine. But if we are awake in the physical, we shall feel the light, power or Ananda flowing through the body, the limbs, nerves, blood, breath and, through the subtle body, affecting the most material cells and making them conscious and blissful and we shall sense directly the Divine Power and Presence. These are only two instances out of a thousand that are possible and can be constantly experienced by the sadhaka.

***

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.

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The Subconscient

THE subconscient is not the whole foundation of the nature; it is only the lower basis of the Ignorance and affects mostly the lower vital and physical exterior consciousness and these again affect the higher parts of the nature. While it is well to see what it is and how it acts, one must not be too preoccupied with this dark side or this apparent aspect of the instrumental  being. One should rather regard it as something  not oneself, a mask of false nature imposed on the true being by the Ignorance. The true being is the inner with all its vast possibilities of reaching and expressing the Divine and especially the inmost, the soul, the psychic Purusha which is always in its essence pure, divine, turned to all that is good and; true and beautiful. The exterior being has to be taken hold of by the inner being and turned into an instrument no longer of the upsurging of the ignorant subconscient Nature, but of the Divine. It is by remembering always that and opening the nature upwards that the Divine Consciousness can be reached and descend from above into the whole

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inner and outer existence, mental, vital, physical, the subconscient, the subliminal, all that we overtly or secretly are. This should be the main preoccupation. To dwell solely on the subconscient and the aspect of imperfection creates depression and should be avoided. One has to keep a right balance and stress on the  positive side most, recognising the other but only to reject and change it. This and a constant faith and reliance on the Mother are what is needed for the transformation to come.

14-7-1936

PS. It is certainly the abrupt and decisive breaking that is the easiest and best way for these things— vital habits.

***

The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient  is below the body consciousness and things come up into the physical, the vital and the mind-nature  from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.

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Men are not ordinarily conscious of either of these planes of their own being, but by sadhana they can become aware.

The subconscient retains the impression of all our past experiences of life and they can come up from there in dream forms: most dreams in ordinary sleep are formations made from subconscient impressions.

The habit of strong recurrence of the same things in our physical consciousness so that it is difficult to get rid of its habits is largely due to a subconscient support. The subconscient is full of irrational habits.

When things are rejected from all other parts of the nature, they go either into the environmental consciousness around us through which we communicate  with others and with universal Nature and try to return from there or they sink into the subconscient and can come up from there even after lying long quiescent so that we think they are gone.

When the physical consciousness is being changed, the chief resistance comes from the subconscient. It is constantly maintaining or bringing back the inertia, weakness, obscurity, lack of intelligence which afflict the physical mind and vital or the obscure fears, desires, angers, lusts of the physical vital, or the illnesses, dullnesses, pains, incapabilities to which the body-nature is prone.

If light, strength, the Mother's consciousness is brought down into the body it can penetrate the subconscient also and convert its obscurity and resistance.

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When something is erased from the subconscient so completely that it leaves no seed and thrown out of the circumconscient so completely that it can return no more, then only can we be sure that we have finished with it for ever.

***

About the subconscient—it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in nature. When the higher consciousness  is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also. Then no further trouble from the subconscient will be possible. But even before that one can minimise the trouble by putting the right will and the right habit of reaction in the subconscient parts.

3-12-1936

Just as one can concentrate the thought on an object or the vision on a point, so one can concentrate will on a particular part or point of the body and give an order to the consciousness there. That order reaches the subconscient.

1-12-36.

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