Emergence of the Psychic

Section Three

Contact with the Psychic Being

(All passages in this Section have been extracted

from the works of the Mother.)

Usually is it [the psychic] veiled?

It is the outer consciousness that is not in contact with it, for it is turned outwards instead of being turned inwards — for it lives amidst all the external noises and movements, in what it sees, what it does, what it says, instead of looking within, into the depths of the being and listening to the inner inspirations.⁴⁵

*

Sweet Mother,

You wrote to me that it is not easy to come in contact

with the psychic being. Why do you consider it difficult?

How should I begin?

I said "not easy" because the contact is not spontameous — it is voluntary. The psychic being always has an in fluence on the thoughts and actions, but one is rarely conscious of it. To become conscious of the psychic being, one must want to do so, make one's mind as silent as possible, and enter deep into the heart of one's being, beyond sensations and thoughts. One must form the habit of silent concentration and descent into

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the depths of one's being.

The discovery of the psychic being is a definite and very concrete fact, as all who have had the experience know.⁴⁶

*

Once the being has entered into contact with the psychic,

why does the psychic again hide itself?

It is not the psychic that hides itself, it is the being which returns to its ordinary consciousness!...

It is difficult for it to remain at its highest. One slides down, falls back. Only, the second time the discovery is easier. And each time the road is easier until one no longer falls back.⁴⁷

*

Once the psychic has come to the front, can it withdraw

again ?

Yes. Generally one has a series of experiences of identification, very intense at first, which later gradually diminish, and then one day you find that they have disappeared. Still you must not be disturbed, for it is quite a common phenomenon. But next time — the second time — the contact is more easily obtained. And then comes a moment, which is not very far off, when as soon as one concentrates and aspires, one gets a contact. One may not have the power of keeping it all the time, but can get it at will. Then, from that moment things become very easy. When one feels a difficulty or there is a

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problem to be solved, when one wants to make progress or there is just a depression to conquer or an obstacle to be overcome or else simply for the joy of identification (for it is an experience that gives a very concrete joy; at the moment of identification one truly feels a very, very great joy), then, at any moment whatever, one may pause, concentrate for a while and aspire, and quite naturally the contact is established and all problems which were to be solved are solved. Simply to concentrate — to sit down and concentrate — to aspire in this way, and the contact is made, so to say, instantaneously.

There comes a time, as I said, when this does not leave you, that is, it is in the depths of the consciousness and supports all that you do, and you never lose the contact. Then many things disappear. For instance, depression is one of these things, discontentment, revolt, fatigue, depression, all these difficulties. And if one makes it a habit to step back, as we say, in one's consciousness and see on the screen of one's psychic consciousness — see all the circumstances, all the events, all the ideas, all the knowledge, everything — at that moment one sees that and has an altogether sure guide for everything that one may do. But this, perforce, takes a very long time to come.⁴⁸

*

What is the meaning of "the psychic opening in the

physical consciousness " ?

... One can find the psychic through each part of the consciousness: you can find a psychic behind the physical... you

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can enter into contact with the psychic directly through the physical consciousness, directly through the vital consciousness, directly through the mental consciousness. It is not as though you had to cross all the states of being in order to find the psychic. You can enter the psychic without leaving your physical consciousness, through interiorisation, because it is not an ascent or gradation. It is an interiorisation, and this interiorisation can be done without passing through the other states of being, directly. This is what Sri Aurobindo means: you are in the physical consciousness, nothing prevents you from opening this physical consciousness to the psychic consciousness, you don't need to develop vitally or mentally or to return to these states of being in order to enter into contact with the psychic. You can enter directly. The psychic manifests itself directly in your physical without passing through the other states; that's what it means.⁴⁹

*

I think that one gets the psychic consciousness only when

the psychic comes to the surface.

Or when one can go deep enough inside to enter into contact with one's psychic being.⁵⁰

*

... very often, when one touches certain parts of the mind which are under the psychic influence and full of light and the joy of that light, or when one touches certain very pure

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and very high parts of the emotive being which has the most generous, most unselfish emotions, one also has the impression of being in contact with one's soul. But this is not the true soul, it is not the soul in its very essence. These are parts of the being under its influence and manifesting something of it. So, very often people enter into contact with these parts and this gives them illuminations, great joy, revelations, and they feel they have found their soul. But it is only the part of the being under its influence, one part or another.... Exactly what happens is that one touches these things, has experiences, and then it gets veiled, and one wonders, "How is it that I touched my soul and now have fallen back into this state of ignorance and inconscience!" But that's because one had not touched one's soul, one had touched those parts of the being which are under the influence of the soul and manifest something of it, but are not it.

I have already said many times that when one enters consciously into contact with one's soul and the union is established, it is over, it can no longer be undone, it is something permanent, constant, which resists everything, and which, at any moment whatever, if referred to can be found; whereas the other things — one can have very fine experiences, and then it gets veiled again, and one tells oneself, "How does that happen? I saw my soul and now I don't find it any more!" It was not the soul one had seen. And these things are very beautiful and give you very impressive experiences, but this is not the contact with the psychic being itself.

The contact with the psychic being is definitive, and it is about this that I say, when people ask, "Do I have a contact

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with my psychic being?", "Your question itself proves that you don't have it!"⁵¹

*

"We are conscious of only an insignificant portion of our

being." — The Mother, Questions and Answers 1929

What are these insignificant parts of our being?

Almost all of them.

There are very few things which are not insignificant; all your ordinary reactions, ordinary thoughts, sensations, actions, movements, — all this is very insignificant. It is only at times, when there is a flash of the higher consciousness through the psychic, an opening into something else, a contact with the psychic being (which may last for a second), at that moment, it is not insignificant. Otherwise, all the rest is repeated in millions and millions of copies. Your way of seeing, acting, all your reactions, thoughts, feelings, all that is ordinary. And you believe you are extraordinary, particularly when you are seized by extraordinary sensations and feelings, those that you consider extraordinary — you believe you are lifted higher, nearing something superhuman; but you are quite mistaken. It is nothing but an ordinary state, deplorably ordinary. You must enter deeper, try to see within yourself if you want to find something which is not insignificant.⁵²

*

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"The nexus between the psychic being and the higher

consciousness is the principal means of the siddhi."

Sri Aurobindo, Lights on Yoga

Ordinarily is there not a nexus between the psychic being

and the higher consciousness?

Ordinarily means in the ordinary life? A relation between the psychic being...

Yes.

It is almost, almost totally unconscious.

In the ordinary life there's not one person in a million who has a conscious contact with his psychic being, even momentarily. The psychic being may work from within, but so invisibly and unconsciously for the outer being that it is as though it did not exist. And in most cases, the immense majority, almost the totality of cases, it's as though it were asleep, not at all active, in a kind of torpor.

It is only with the sadhana and a very persistent effort that one succeeds in having a conscious contact with his psychic being. Naturally, it is possible that there are exceptional cases — but this is truly exceptional, and they are so few that they could be counted — where the psychic being is an entirely formed, liberated being, master of itself, which has chosen to return to earth in a human body in order to do its work. And in this case, even if the person doesn't do the sadhana consciously, it is possible that the psychic being is powerful

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enough to establish a more or less conscious relation. But these cases are, so to say, unique and are exceptions which confirm the rule.

In almost, almost all cases, a very, very sustained effort is needed to become aware of one's psychic being. Usually it is considered that if one can do it in thirty years one is very lucky — thirty years of sustained effort, I say. It may happen that it's quicker. But this is so rare that immediately one says, "This is not an ordinary human being." That's the case of people who have been considered more or less divine beings and who were great yogis, great initiates.⁵³

*

Naturally it is very difficult to establish a constant contact between the most external physical consciousness and the psychic consciousness, and oh! the physical consciousness has plenty of goodwill; it is very regular, it tries a great deal, but it is slow and heavy, it takes long, it is difficult to move it. It does not get tired, but it makes no effort; it goes its way, quietly. It can take centuries to put the external consciousness in contact with the psychic. But for some reason or other the vital takes a hand in it. A passion seizes it. It wants this contact (for some reason or other, which is not always a spiritual reason), but it wants this contact. It wants it with all its energy, all its strength, all its passion, all its fervour: in three months the thing is done.

So then, take great care of it [the vital]. Treat it with great consideration but never submit to it. For it will drag you into

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all kinds of troublesome and untoward experiments; and if you succeed in convincing it in some way or other, then you will advance with giant strides on the path.⁵⁴

*

There are two principal things. This, the capacity for enthusiasm which makes one come out of his greater or lesser inertia in order to throw himself more or less totally into the thing which rouses him. As for instance, the artist for his art, the scientist for his science. And in general, every person who creates or builds has an opening, the opening of a special faculty, a special possibility, creating an enthusiasm in him. When this is active, something in the being awakens, and there is a participation of almost the whole being in the thing done.

There is this. And then there are those who have an innate faculty of gratitude, those who have an ardent need to respond, respond with warmth, devotion, joy, to something which they feel like a marvel hidden behind the whole of life, behind the tiniest little element, the least little event of life, who feel this sovereign beauty or infinite Grace which is behind all things.

I knew people who had no knowledge, so to say, of anything, who were hardly educated, whose minds were altogether of the ordinary kind, and who had in them this capacity of gratitude, of warmth, which gives itself, understands and is thankful.

Well, for them, the contact with the psychic was very frequent, almost constant and, to the extent that they were

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capable of it, conscious — not very conscious but a little — in the sense that they felt that they were carried, helped, uplifted above themselves.

These two things prepare people the most. They are born with one or the other; and if they take the trouble, it develops gradually, it increases.

We say: the capacity for enthusiasm, something which throws you out of your miserable and mean little ego; and the generous gratitude, the generosity of the gratitude which also flings itself in thanksgiving out of the little ego. These are the two most powerful levers to enter into contact with the Divine in one's psychic being. This serves as a link with the psychic being — the surest link.⁵⁵

*

Already future teachers and future students [of Sri Aurobindo International University Centre] are beginning to arrive, some from outside, new to the climate and customs of the country. They are arriving in the Ashram for the first time and know nothing of its life or its customs. Some of them come with a mental aspiration, either to serve or to learn; others come in the hope of doing yoga, of finding the Divine and uniting with Him; finally there are those who want to devote themselves entirely to the divine work upon earth. All of them come impelled by their psychic being, which wants to lead them towards self-realisation. They come with their psychic in front and ruling their consciousness; they have a psychic contact with people and things. Everything seems beautiful and good to them, their health improves, their consciousness

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grows more luminous; they feel happy, peaceful and safe; they think that they have reached their utmost possibility of consciousness. This peace and fullness and joy given by the psychic contact they naturally find everywhere, in everything and everybody. It gives an openness towards the true consciousness pervading here and working out everything. So long as the openness is there, the peace, the fullness and the joy remain with their immediate results of progress, health and fitness in the physical, quietness and goodwill in the vital, clear understanding and broadness in the mental and a general feeling of security and satisfaction. But it is difficult for a human being to keep up a constant contact with his psychic. As soon as he settles down and the freshness of the new experience fades away, the old person comes back to the surface with all its habits, preferences, small manias, shortcomings and misunderstandings; the peace is replaced by restlessness, the joy vanishes, the understanding is blinded and the feeling that the place is the same as everywhere else creeps in, because one has become what one was everywhere else. Instead of seeing only what has been accomplished, he becomes aware more and more and almost exclusively of what has yet to be done; he becomes morose and discontented and blames people and things instead of blaming himself. He complains of the lack of comfort, of the unbearable climate, of the unsuitable food that makes his digestion painful. Taking support from Sri Aurobindo's teaching that the body is an indispensable basis for the yoga, that it should not be neglected and that, on the contrary, great care should be given to it, the physical consciousness concentrates almost exclusively on the body and

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tries to find ways of satisfying it. This is practically impossible, for, with a very few exceptions, the more it is given, the more it demands. Besides, the physical being is ignorant and blind; it is full of false notions, preconceived ideas, prejudices and preferences. Indeed, it cannot deal effectively with the body. Only the psychic consciousness has the knowledge and the insight needed to do the right thing in the right way.

You might well ask, what is the remedy for this state of affairs? For here we are going round in a vicious circle, since the whole trouble comes from drawing away from the psychic and only the psychic can find the solution to the problems. There is consequently only one remedy: be on your guard, hold fast to the psychic, do not allow anything in your consciousness to slip in between your psychic and yourself, close your ears and your understanding to all other suggestions and rely only on the psychic.

Usually, those who become conscious of their psychic being expect that it will liberate them from vital and physical attractions and activities; they seek to escape from the world in order to live in the joy of contemplation of the Divine, and in the immutable peace of constant contact with Him. The attitude of those who want to practise Sri Aurobindo's integral yoga is quite different. When they have found their psychic being and are united with it, they ask it to turn its gaze towards the physical being in order to act on it with the knowledge that comes from the contact with the Divine, and to transform the body so that it may be able to receive and manifest the divine consciousness and harmony....

So, to all those who come to join the University Centre, I shall say once more: never forget our programme and the

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deeper reason of your coming here. And if in spite of all your efforts the horizon sometimes darkens, if hope and joy fade away, if enthusiasm flags, remember that it is a sign that you have drawn away from your psychic being and lost contact with its ideal. In this way you will avoid making the mistake of throwing the blame on the people and things around you and thus quite needlessly increasing your sufferings and your difficulties.⁵⁶

*

In the human consciousness everything is very slow. When we compare the time that is necessary to realise something with the average length of human existence, it seems interminable. But happily there comes a time when one escapes from this notion, when one begins to feel no longer according to human measures. As soon as one is truly in touch with the psychic, one loses this kind of narrowness and of agony also, this agony which is so bad: "I must be quick, I must be quick, there is not much time, I must hurry, there is not much time." One does things very badly or doesn't do them at all any more. But as soon as there is a contact with the psychic, then indeed this disappears; one begins to be a little more vast and calm and peaceful, and to live in eternity.⁵⁷

*

Mother, the psychic being in us is always in contact with

the Divine: so one should have this experience all

the time, for...

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If one were in contact with one's psychic being all the time, yes. But it is a fact: from the moment one is in contact with one's psychic being all the time, one is in contact with the divine Presence all the time. And you may reverse the statement and say, "I shall know that I am in contact with my psychic being all the time, when I am in contact with the divine Presence all the time, in all things. This will be a proof for me that I am in contact with my psychic being."⁵⁸

*

Can it be said that the psychic vibration is the vibration

of Divine Love?

Each one of you should be able to get into touch with your own psychic being, it is not an inaccessible thing. Your psychic being is there precisely to put you in contact with the divine forces. And if you are in contact with your psychic being, you begin to feel, to have a kind of perception of what Divine Love can be. As I have just said, it is not enough that one morning you wake up saying, "Oh! I would like to be in contact with Divine Love", it is not like that. If, through a sustained effort, a deep concentration, a great forgetfulness of self, you succeed in coming into touch with your psychic being, you will never dream of thinking, "Oh! I would like to be in contact with Divine Love" — you are in a state in which everything appears to you to be this Divine Love and nothing else.

...So, Divine Love need not be sought and known apart

from the psychic being?

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No, find your psychic being and you will understand what Divine Love is. Do not try to come into direct contact with Divine Love because this will yet again be a vital desire pushing you; you will perhaps not be aware of it, but it will be a vital desire.

You must make an effort to come into touch with your psychic being, to become aware and free in the consciousness of your psychic being, and then, quite naturally, spontaneously, you will know what Divine Love is.⁵⁹

*

This morning during pranam I was sitting in the pranam

room. Sweet and humble tears began to flow; there were

intense and ardent prayers. Love and joy were also there.

What happiness! What is this movement?

It is a contact established with the psychic, the true soul.⁶⁰

*

I must have felt something during my pranam, because

afterwards I wept. O my sweet Mother, why?

Because during the pranam I reestablished the contact between your ordinary consciousness and the psychic consciousness.

The extreme sweetness of the psychic consciousness always makes the outer consciousness weep with emotion.⁶¹

*

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I have known people who were extremely stupid, truly stupid; well, these people succeeded through aspiration — an aspiration which was not formulated, had not even the power to express itself in words — succeeded in coming into contact with their psychic being. It was not a constant contact, it was momentary, at times very fugitive. But while they were in contact with their psychic being, they became remarkably intelligent, they said wonderful things. I knew a girl who had no education, nothing, truly stupid; people said, "There is nothing to be done about it, it is not possible." Well, when she was in contact with her psychic being, she understood the profoundest things and made astounding remarks. But when the contact stopped she became stupid once again. It was not something permanent, it was only the contact that took away her stupidity. So, it is a difficult cure, that is, one must establish the contact with one's psychic being and keep it always.⁶²

*

There is a kind of inner communion with the psychic being which takes place when one willingly gives up a desire, and because of this one feels a much greater joy than if one had satisfied his desire.⁶³

*

... the first contact with the force gives the psychic being the power to dominate the consciousness and govern the being. But gradually the other parts (mental, vital and physical)

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revert to their old activities and the good condition gets veiled. You must have a persistent will to regain it.⁵⁴

*

... this faith, this trust in the divine Grace is in the psychic — behind, there, like that, in the psychic, always there. So sometimes it is the feeling, sometimes it is the thought, sometimes even it is the body which is in contact with the psychic, under the influence of the psychic even without knowing it; and at that moment this kind of trust, of faith comes in front like that and supports. This happens when one has momentary contacts with his psychic. For example, when you find yourself in a very great difficulty or a very great physical danger, and suddenly feel this, this force coming into you, the force of a faith, an absolute trust in the divine Grace which helps you. So it means that there is a conscious contact with one's psychic and it comes to help you — it is a special grace bestowed.... That is, according to the part which is active or according to the necessity of the moment, it is here or there or there that suddenly you feel this trust which takes possession of you and guards you.⁶⁵

*

... the day an external being (physical, mental, vital) enters into direct and constant contact with the psychic being, one may say in the same way that the physical being of this person is organised by the central divine consciousness. The moment you put yourself in contact with it, submit yourself

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to it, you are organised by it, by the central divine consciousness....⁶⁶

*

It is usually the first contact with the psychic being which brings this experience [reversal of consciousness], but it is only partial, only that part of the consciousness — or of the activity in any part of the being — that part of the consciousness which is united with the psychic has the experience. And so, at the moment of that experience, the position of that part of the consciousness, in relation to the other parts and to the world, is completely reversed, it is different. And that is never undone. And if you have the will or take care or are able to put into contact with this part all the problems of your life and all the activities of your being, all the elements of your consciousness, then they begin to be organised in such a way that your being becomes one unity — a single multiplicity, a multiple unity — complex, but organised and centralised around a fixed point, so well that the central will or central consciousness or central truth has the power to govern all the parts, for they are all in order, organised around this central Presence.

It seems to me impossible to escape from this necessity if one wants to be and is to be a conscious instrument of the divine Force. You may be moved, pushed into action and used as unconscious instruments by the divine Force, if you have a minimum of goodwill and sincerity. But to become a conscious instrument, capable of identification and conscious, willed movements, you must have this inner organisation;

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otherwise you will always be running into a chaos somewhere, a confusion somewhere or an obscurity, an unconsciousness somewhere. And naturally your action, even though guided exclusively by the Divine, will not have the perfection of expression it has when one has acquired a conscious organisation around this divine Centre.⁶⁷

*

How is it possible to remember one's past lives ?

It is through contact with the psychic that one gets fragmentary memories of past lives — the memory of events in which the psychic took part.

This happens spontaneously when these same elements of the psychic become active again.

Any deliberate mental effort is liable to produce misleading imaginations.⁶⁸

*

On the psychic plane is there a past, present and future?

In the psychic? Yes, you have even the consciousness of all the lives you have lived. When you enter into contact with the psychic you become conscious of all the lives you have lived, it keeps the absolutely living memory of all the events in which the psychic took part — not the whole life, not that one can tell little stories to oneself: that first one was a monkey and then later something a little higher, and so on, the

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cave-man... no, no stories like that. But all the events of former lives in which the psychic participated are preserved, and when one enters into conscious contact with his psychic being this can be called up like a sort of cinema. But it has no continuity except in lives in which the psychic is absolutely conscious, active, permanently active, that is, constantly associated with the consciousness; so naturally, being constantly associated with the consciousness, it consciously remembers everything that has happened in the real life of the person, and the memories — when one follows these things — the memories of his psychic being are more and more co-ordinated and closer and closer to what could be a physical memory if there were one, in any case of all the intellectual and emotional elements of life, and of some physical events when it was possible for this being to manifest in the outer consciousness; then, at these moments, the whole set of physical circumstances in which one was is kept absolutely intact in the consciousness.⁶⁹

*

And the moment you are in your psychic being, you have that feeling [looking at death without fear], spontaneously, effortlessly. You soar above the physical life and have the sense of immortality. As for me, I consider this the best remedy [for overcoming fear of death].... This is a deep experience and you can always get it back as soon as you recover the contact with your psychic being. This is a truly interesting phenomenon, for it is automatic. The moment you are in contact with your psychic being, you have the feeling of im-

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mortality, of having always been and being always, eternally. And then what comes and goes — these are life's accidents, they have no importance.⁷⁰

*

It is not the psychic being that suffers for personal reasons, it is the mind, the vital and the ordinary consciousness of ignorant man. This is because the contact between the outer consciousness and the psychic consciousness is not well established. He in whom the contact has been well established is always happy.⁷¹

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