Psychic Being

Sri Aurobindo: The psychic being is the soul developing in the evolution.
The true soul of man is … in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.

SRI AUROBINDO

It is the very nature of the soul or the psychic being to turn towards the Divine Truth as the sunflower to the sun; it accepts and clings to all that is divine or progressing towards divinity and draws back from all that is a perversion or a denial of it, from all that is false and undivine. Yet the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness …. It is only when the life turns towards the Divine that the soul can truly come forward and impose its power on the outer members; for, itself a spark of the Divine, to grow in flame towards the Divine is its true life and its very reason of existence.

SRI AUROBINDO

The first [step of self-realisation] is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness. Even within the obscure workings of the Ignorance we have then a witness who discerns, a living light that illumines, a will that refuses to be misled and separates the mind’s truth from its error, the heart’s intimate response from its vibrations to a wrong call and wrong demand upon it, the life’s true ardour and plenitude of movement from vital passion and the turbid falsehoods of our vital nature and its dark self-seekings. This is the first step of self-realisation, to enthrone the soul, the divine psychic individual in the place of the ego.

SRI AUROBINDO

The Mother: The psychic world or plane of consciousness is that part of the world, the psychic being is that part of the being which is directly under the influence of the Divine Consciousness; the hostile forces cannot have even the remotest action upon it. It is a world of harmony, and everything moves in it from light to light and from progress to progress. It is the seat of the Divine Consciousness, the Divine Self in the individual being. It is a centre of light and truth and knowledge and beauty and harmony which the Divine Self in each of you creates by his presence, little by little; it is influenced, formed and moved by the Divine Consciousness of which it is a part and parcel. It is in each of you the deep inner being which you have to find in order that you may come in contact with the Divine in you. It is the intermediary between the Divine Consciousness and your external consciousness; it is the builder of the inner life, it is that which manifests in the outer nature the order and rule of the Divine Will. If you become aware in your outer consciousness of the psychic being within you and unite with it, you can find the pure Eternal Consciousness and live in it; instead of being moved by the Ignorance as the human being constantly is, you grow aware of the presence of an eternal light and knowledge within you, and to it you surrender and are integrally consecrated to it and moved by it in all things.

For your psychic being is that part of you which is already given to the Divine. It is its influence gradually spreading from within towards the most outward and material boundaries of your consciousness that will bring about the transformation of your entire nature. There can be no obscurity here; it is the luminous part in you. Most people are unconscious of this psychic part within them; the effort of Yoga is to make you conscious of it, so that the process of your transformation, instead of a slow labour extending through centuries, can be pressed into one life or even a few years.

The psychic being is that which persists after death, because it is your eternal self; it is this that carries the consciousness forward from life to life.

The psychic being is the real individuality of the true and divine individual within you. For your individuality means your special mode of expression and your psychic being is a special aspect of the one Divine Consciousness that has taken shape in you. But in the psychic consciousness there is not that sense of division between the individual and the universal consciousness which affects the other parts of your nature. You are conscious there that your individuality is your own line of expression, but at the same time you know too that it is an expression objectifying the one universal consciousness. It is as though you had taken a portion out of yourself and put it in front of you and there were a mutual look and play of movement between the two. This duality was necessary in order to create and establish the objectivised relation and to enjoy it; but in your psychic being the separation that sharpens the duality is seen to be an illusion, an appearance and nothing more.

Q. Is there a difference between the ``spiritual’’ and the ``psychic’’? Are they different planes?

The Mother: Yes, the psychic plane belongs to the personal manifestation; the psychic is that which is divine in you put out to be dynamic in the play. But when we speak of the spiritual we are thinking of something that is concentrated in the Divine rather than in the external manifestation. The spiritual plane is something static behind and above the outward play; it supports the instruments of the nature, but is not itself included or involved in the external manifestation here.

Collected Works of the Mother, Volume 3, p. 62–64

One of the most important processes in real spiritual transformation is, according to Sri Aurobindo, development of the “psychic being”. It is the soul-person, the psychic being, that survives and carries mind and life with it on its journey.

Sri Aurobindo : The psychic opening first, the higher consciousness and its experiences afterwards.

Sri Aurobindo : It is one of the aims of the Yoga to centralise and harmonise all the parts of the being — not around the ego as is done in ordinary life, but around first the psychic being and then the central being in its station above the head(Jivatman)…

Sri Aurobindo : First is the psychic transformation, in which all is in contact with the Divine through the psychic consciousness. Next is the spiritual transformation in which all is merged in the Divine in the cosmic consciousness. Third is the supramental transformation in which all becomes supramentalised in the divine gnostic consciousness. It is only with the last that there can begin the complete transformation of mind, life and body — in my sense of completeness.

In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there — this psychic being takes charge of the sadhana and turns the whole being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness which I need not go into here, — that is a first transformation. We realise it next as the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them — above and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge, Power, Purity, Peace, Ananda of which we become aware above and which descends into the being and progressively replaces the ordinary consciousness by its own movements — that is the second transformation. We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes. This is nothing new; it is stated in the Taittiriya Upanishad that there are five Purushas, the physical, the vital, the mental, the Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self up into the vital, the vital into the mental, the mental into the Truth Self, the Truth Self into the Bliss Self and so attain perfection. But in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher Self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda) — this is the third or supramental transformation. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That’s the whole matter, put as briefly as possible.

The psychic is the first of two transformations necessary — if you have the psychic transformation it facilitates immensely the other, i.e., the transformation of the ordinary human into the higher spiritual consciousness — otherwise one is likely to have either a slow and dull or exciting but perilous journey.

The psychic opening first, the higher consciousness and its experiences afterwards — this is the safe road and it seems to be the one your inner consciousness wants to follow.

Q. (Mother, why is it better to concentrate in the heart?) He says here that it is easier. … The aspiration that comes from the heart is much more effective than that from the head.

The Mother : …the contact with the psychic being is only the beginning of our yoga, the first step in our flight towards the Infinite. When the psychic comes in front and dominates all, then begins the yoga. Next, you have to realise the Self which is one and the same for all. Its place is above the head, and at the same time everywhere. After that, you have to bring down the Force, the Light, the Ananda to transform or spiritualise the mind, the vital and the physical. Then comes the transformation of matter which is our aim. It is something completely different. But first, find your psychic being and act from there.

Q. Would you please indicate the difference between the psychic being and what is called the central being? Is our psychic a part of this central being and does it receive the Divine’s help through it? In Yoga, how does our central being stand in relation to the other parts of our being?

Sri Aurobindo: The central being is above the Adhar — most people are not aware of their central being (Jivatman) — they are aware only of the ego.

The psychic is the soul, it is a portion of the Divine that supports the mind and body in the evolution. The psychic gets the Divine’s help directly from the Divine.

The central being is that on which all the others depend. If it makes its surrender, that is, renounces its separate fulfilment in order to be an instrument of the Divine, then it is easier for the mind, vital and physical to surrender.

Q. Is it a fact that when circumstances are suitable the central being renounces its separate fulfilment and surrenders itself to the Divine?

Sri Aurobindo: It has nothing to do with suitable circumstances. If the will of the central being turns towards union with the Divine, then it renounces its separate fulfilment.

Q. Is it true that the Supreme instead of working directly on man acts through the Jivatman?

Sri Aurobindo: 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.

Q. Is it true that the psychic can come in front and reign over the mind, vital and physical only when the central being has surrendered itself to the Divine?

Sri Aurobindo: If there is the will to surrender in the central being, then the psychic can come forward.

Q. It is said that the soul and the Atman are not one and the same; there is a difference. How do you distinguish them?

Sri Aurobindo: The Atman is one in all, is not born, does not evolve or change.

The soul is something that comes from the Divine into the evolution and as the psychic being it evolves and assumes different personalities from life to life.

Q. You said, “The Atman is one in all, is not born, does not evolve or change.” In that case, is there any difference between the Atman and the Divine?

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

Q. Does the soul coming from the Divine enter into this universe from the very beginning or after the evolution of animal life?

Sri Aurobindo: The soul is there from the beginning as a spark of the Divine. It grows and takes form as the psychic being in the course of the evolution.

Awaken the psychic in you, let the inner being come out and replace the ego, then the latent power also will become effective. You can then do the work and the service to which you aspire.
Peace, quiet, followed by a happy state and a psychic opening is what you need — let that grow always.

Bhakti is not an experience, it is a state of the heart and soul. It is a state which comes when the psychic being is awake and prominent.

There is a psychic sorrow which usually comes when the soul feels how strong is the resistance in the world and how much the Forces in it rage against the Mother.

Sri Aurobindo

Nagin Doshi: I saw the psychic being for the first time, my psychic being. But it was only for a brief while. It was quite big, as big as myself. The features were like mine, very similar to my face. That is why I could recognise it. Immediately following it was the experience of the global consciousness. It, the global consciousness, was surrounding me, rather surrounding my whole being. … It resembled me exactly; its features were like mine. It was not bright, but neither was it dull. There was a global consciousness around it. I will not say it was universal consciousness, but there was global consciousness around it. There is a difference between the two.

Q. In the silent state, who is it that guards our being and witnesses it?

Sri Aurobindo: The Self or Purusha is the witness.

Q. There was a vital disturbance. I know quite well of its irrational character and yet cannot get out of it. This is my normal defect and weakness. But this time somehow I tried to persevere in coming out of the disturbance. After some time, my consciousness entered a state where it could not only detach itself from the vital and its revolt but force it to throw away its selfish and unsatisfied feelings by the Mother’s Force which was there. During that time I felt as if I were neither mind, vital nor physical, but something else.

What was that experience?

Sri Aurobindo: What experience? The separation from mind, physical and vital? That is the separate Purusha consciousness. The Purusha separated from the instruments can control them — when there is an identification, he cannot.

Q. Now I am attempting to save myself from the identification with mind, vital and physical. How does the inner Purusha deal with these instruments?

Sri Aurobindo: It observes their movements and gives or withdraws its consent according to their nature. Or else it quiets them all down so as to receive only from above.

Q. How shall I make the Purusha consciouness concentrated and receptive?

Sri Aurobindo: When you are in the Purusha consciousness, that itself implies a state of concentration and receptivity.

Q. At present how far is my Purusha in direct touch with the Divine?

Sri Aurobindo: At present it is the Purusha in the mind that you feel — when you become aware of the Purusha on the spiritual plane then there is more chance of its getting into direct touch with the Divine.

Q. P believes that the Purusha can remain withdrawn and allow the lower nature (the Prakriti) to satisfy its desires. For he is not bothered whether the nature is satisfied or not so long as he is not identified with it.

Sri Aurobindo:That is the old Vedantic idea — to be free and detached within and leave the Prakriti to itself. When you die, the Purusha will go to glory and the Prakriti drop off — perhaps into Hell. This theory is a source of any amount of self-deception and wilful self-indulgence.

Q. The Purusha consciousness is becoming separate from the Prakriti. If Prakriti does not obey, has not the Purusha to become severe and harsh to her?

Sri Aurobindo: No. The Purusha always remains calm and always goes on putting its will till it succeeds.

Q. Even when the Purusha does not lose its separate-ness and wants the Prakriti to be calm, the Prakriti does not care to listen to it at all. Why so?

Sri Aurobindo: As you have indulged the Prakriti for the last ten thousand lives or so, it has been accustomed to impose its own way on the Purusha. To be separate is only the first step. Also I fancy the Purusha in you is still very mental in its will. The Purusha’s action is more effective when it is spiritual. But that comes afterwards. It is the will of the Purusha that ought to meet action — will is a silent force put upon the thing to be changed.

It is only by developing the habit of will or command in the Purusha consciousness that that can be done. Left to himself the Purusha is either inactive in Prakriti, controlled by her or separate and a witness.

You were using a mental control. When the silence came the mind stopped its action, so the mental control ceased. It has to be replaced by a spiritual control, the silent Purusha will.

Q. Can a beginner get a distinct answer from the Purusha?

Sri Aurobindo: The Purusha does not talk. It is a movement of consciousness — a movement of consent or refusal.

Q. Has not each of our beings — mental, vital and physical — its own Purusha, which observes all the movements without identifying itself with them and is quite indifferent and impersonal?

Sri Aurobindo: By itself the Purusha is impersonal, but by mixing itself with the movements of Prakriti it makes for itself a surface ego or personality. When it appears in its own separate nature then it is seen to be detached and observing.

Q. Is the Purusha above us?

Sri Aurobindo: It is behind, not above — you have to become aware of it.

Q. It is said that the mental control has to be replaced by a divine control. Between these two there is a period of transition when there is no control at all. How is one then to deal with the activities of life?

Sri Aurobindo: You have to call down the higher control in such a case. But the withdrawal of mental control need not be sudden and complete — it can be replaced as it goes by the action of the Purusha — his consent or refusal.

Q. You have said, “Everything which belongs to Prakrit! can be rejected by the Purusha.” But when the Purusha itself has become one with Prakriti’, what is one to do?

Sri Aurobindo: There is no need of rejection when the Purusha is one with the Prakriti — but that happens only on a higher plane. Here the Purusha is not one, it is only subjected to Prakriti as long as it remains inert.

Q. Today the leaning towards the ordinary nature seems to be reducing to a great extent. Is it a sign of my Purusha separating itself from the Prakrita?

Sri Aurobindo: If it does one knows it. When it separates there is an imperturable calm inside and a feeling of all the movements as not being oneself or one’s own.

Q. How fine would it be if we remembered that everything in us comes from Nature! There will be little difficulty then in pushing out the undesirable things.

Sri Aurobindo: It does not follow. It depends on whether the Purusha part in you is passive or active with the light and Will in it.

Sri Aurobindo: The Purusha in men is normally passive not active. It is the Prakriti that is active. By development of the inner will it (the Purusha) can become active.

Q. When I asked you about the part in me which had begun to observe the movements and to warn me sometimes, whether it was the Purusha or not, you replied, “Yes.” Could I then conclude that my Purusha is coming out from its identification with the Prakriti?

Sri Aurobindo: It has begun to separate itself.

The Psychic Being after Death

After death, what happens to the adhar — I mean mind, vital and subtle physical — when the psychic being returns to the psychic plane for rest?

It is dropped off — unless the being has become strongly individualised on the mental plane or both on the mental and vital. Then it keeps its mental and vital sheaths — otherwise they disintegrate and everything essential is drawn back into the psychic.

Why has the psychic being to pass through the other worlds before reaching its own?

Because they are there in between and because so long as the vital and mental formations are there, you cannot go elsewhere than the mental and vital worlds.

birth?

It does not necessarily take the same substance as before. If it did, there would be no difference between the past life and the new one.

Does the psychic really take rest in its plane as we do here in the physical world when tired?

It is a different kind of rest.

When does it return to the earth again?

Whenever it is due.

After death, when the vital retires to its vital plane, what does it do there till the psychic calls it back for the next life on the earth?

For most people the vital dissolves after a time as it is not sufficiently formed to be immortal. The soul descending makes a new vital formation suitable for the new life.

Could the vital of a worldly man whose vitality was very strong, like Napoleon’s, be immortal, or only that of him who was far advanced in Yoga?

Only if it is consciously developed and connected with the psychic being.

It is said that when one has left this world one enjoys or suffers according to one’s Karma. In which world is this done?

In whatever worlds you pass through — but it is doubtful whether the statement is more than very partially true.

But which part of us suffers or enjoys when our physical body is no more there?

The vital can suffer, or enjoy in the vital world for a time.