Emergence of the Psychic

Section Four

Growth of the Psychic Being

I thought that the soul was perfect in its nature. I don't

understand "the ascension of the soul towards the truth

from which it springs ".

The essence of the soul is divine, but the soul (the psychic being) grows through all the forms of evolution; it becomes more and more individualised and increasingly conscious of itself and its origin.⁷²

— The Mother

*

Does the psychic being always progress?

There are in the psychic being two very different kinds of progress: one consisting in its formation, building, and organisation. For the psychic starts by being only a kind of tiny divine spark within the being and out of this spark will emerge progressively an independent conscious being having its own action and will. The psychic being at its origin is only a spark of the divine consciousness and it is through successive lives that it builds up a conscious individuality. It is a progress similar to that of a growing child. It is a thing in the making. For a long time, in most human beings the psychic is a being in the making. It is not a fully individualised, fully conscious being and master of itself and it needs all its rebirths, one after another, in order to build itself and become fully conscious.

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But this sort of progress has an end. There comes a time when the being is fully developed, fully individualised, fully master of itself and its destiny. When this being or one of these psychic beings has reached that stage and takes birth in a human being, that makes a very great difference: the human being, so to say, is born free. He is not tied to circumstances, to surroundings, to his origin and atavism, like ordinary people. He comes into the world with the purpose of doing something, with a work to carry out, a mission to fulfil. From this point of view his progress in growth has come to an end, that is, it is not indispensable for him to take birth again in a body. Till then rebirth is a necessity, for it is through rebirth that he grows; it is in the physical life and in a physical body that he gradually develops and becomes a fully conscious being. But once he is fully formed, he is free, in this sense that he can take birth or not, at will. So there, one kind of progress stops.

But if this fully formed being wants to become an instrument of work for the Divine, if instead of retiring to repose in a psychic bliss, in its own domain, he chooses to be a worker upon earth to help in the fulfilment of the Divine Work, then he has a fresh progress to make, a progress in the capacity for work, for organisation of his work and for expression of the Divine Will. So there is a time when the thing changes. So long as he remains in the world, so long as he chooses to work for the Divine, he will progress. Only if he withdraws into the psychic world and refuses to continue doing the Divine Work or renounces it, can he remain in a static condition outside all progress, because, as I have told you, only upon

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earth is there progress, only in the physical world; it is not acquired everywhere. In the psychic world there is a kind of blissful repose. One remains what one is, without any movement.⁷³

— The Mother

*

In this progression [of the soul] the psychic entity is still veiled, even in man the conscious mental being, by its instruments, by mind and life and body, it is unable to manifest fully, held back from coming to the front where it can stand out as the master of its nature, obliged to submit to a certain determination by the instruments, to a domination of Purusha by Prakriti. But in man the psychic part of the personality is able to develop with a much greater rapidity than in the inferior creation, and a time can arrive when the soul-entity is close to the point at which it will emerge from behind the veil into the open and become the master of its instrumentation in Nature. But this will mean that the secret indwelling spirit, the Daemon, the Godhead within is on the point of emergence; and, when it emerges, it can hardly be doubted that its demand will be, as indeed it already is in the Mind itself when it undergoes the inner psychic influence, for a diviner, a more spiritual existence.⁷⁴

— Sri Aurobindo

*

... till the self-giving is firmly psychic there will be disturbances, the interval of dark moments between bright ones.

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It is only the psychic that keeps on progressing in an unbroken line, its movement a continuous ascension.⁷⁵

The Mother

*

Then everybody is progressing, always, isn't that so?

In a certain way, yes. Only it may not be apparent in one lifetime, because when there is no conscious participation of the being, the movement is relatively slow, even relative to the short duration of human life. And so it is quite possible, for example, that at the moment of death a being seems not to have progressed, and even sometimes it seems to have been going backwards, to have lost what it had at the beginning of its life. But if we take the great life-curve of its psychic being through many lives, there is always a progress. Each experience it had in one of its physical lifetimes helps it to make some progress. But it is the psychic being which always progresses.⁷⁶

— The Mother

*

... if a constant development of being by a developing cosmic experience is the meaning and the building of a new personality in a new birth is the method, then any persistent or complete memory of the past life or lives might be a chain and a serious obstacle: it would be a force for prolonging the old temperament, character, preoccupations, and a tremendous burden hampering the free development of the new

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personality and its formulation of new experience. A clear and detailed memory of past lives, hatreds, rancours, attachments, connections would be equally a stupendous inconvenience; for it would bind the reborn being to a useless repetition or a compulsory continuation of his surface past and stand heavily in the way of his bringing out new possibilities from the depths of the spirit. If, indeed, a mental learning of things were the heart of the matter, if that were the process of our development, memory would have a great importance: but what happens is a growth of the soul-personality and a growth of the nature by an assimilation into our substance of being, a creative and effective absorption of the essential results of past energies; in this process conscious memory is of no importance. As the tree grows by a subconscient or inconscient assimilation of action of sun and rain and wind and absorption of earth-elements, so the being grows by a subliminal or intraconscient assimilation and absorption of its results of past becoming and an output of potentialities of future becoming.⁷⁷

— Sri Aurobindo

*

Let us take a divine spark which, through attraction, through affinity and selection, gathers around it a beginning of psychic consciousness (this work is already very perceptible in animals — don't think you are exceptional beings, that you alone have a psychic being and the rest of creation hasn't. It begins in the mineral, it is a little more developed in the plant, and in the animal there is a first glimmer of the psychic presence). Then there comes a moment when this psychic being

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is sufficiently developed to have an independent consciousness and a personal will. And then after innumerable lives more or less individualised, it becomes conscious of itself, of its movements and of the environment it has chosen for its growth. Arriving at a certain state of perception, it decides — generally at the last minute of the life it has just finished upon earth — the conditions in which its next life will be passed. Here I must tell you a very important thing: the psychic being can progress and form itself only in the physical life and upon earth. As soon as it leaves a body, it enters into a rest which lasts for a more or less long time according to its own choice and its degree of development — a rest for assimilation, for a passive progress so to say, a rest for passive growth which will allow this same psychic being to pass on to new experiences and make a more active progress. But after having finished one life (which usually ends only when it has done what it wanted to do), it will have chosen the environment where it will be born, the approximate place where it will be born, the conditions and the kind of life in which it will be born, and a very precise programme of the experiences through which it will have to pass to be able to make the progress it wants to make.⁷⁸

— The Mother

In what does a psychic being's progress consist?

Individualisation, the capacity to take up all experiences and organise them around the divine centre.

The aim of the psychic being is to form an individual

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being, individualised, "personalised" around the divine centre. Normally, all the experiences of the external life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. Take someone, for example, who wants to have the experience of nobility — a nobility which makes it impossible for you to act like an ordinary person, which infuses into you a bravery, a courage which may almost be taken for rashness because the attitude, the experience demands that you face danger without showing the least fear. I was telling you a while ago that I would explain to you what one could acquire by entering into the body of a king. A king is an ordinary man, isn't he, like all others; he does not have a special consciousness, but through the necessities of his life, because he is a kind of symbol to his people, there are things he is obliged to do which he could never do if he were an ordinary man. I know this by experience, but I saw this also while looking at photographs which represented a king in actual circumstances: something had happened, which might have been an attempt on his life, but was averted. The photographs showed the king inspecting a regiment; all of a sudden someone had rushed forward, perhaps with a bad intention, perhaps not, for nothing had happened; in any case, the king had remained completely impassive, absolutely calm, the same smile on his lips, without moving the least from the place where he was; and he was quite within sight, an easy target for one who wanted to

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rush forward and hurt him. For all I know, this king was not a hero, but because he was a king, he could not take to flight! That would have been ignoble. So he remained calm, without stirring, without showing any outward fear. This is an example of what one can learn in the life of a king.

There is also a true story about Queen Elizabeth. She had come to the last days of her life and was extremely ill. But there was trouble in the country and, about questions of taxation, a group of people (merchants, I believe) had formed a delegation to present a petition to her in the name of a party of the people. She lay very ill in her room, so ill that she could hardly stand. But she got up and dressed to receive them. The lady who was attending upon her cried out, "But it is impossible, you will die of this!" The queen answered quietly, "We shall die afterwards". This is an example from a whole series of experiences one can have in the life of a king, and it is this which justifies the choice of the psychic being when it takes up this kind of life.⁷⁹

— The Mother

*

Mother, since in each new life the mind and vital as

well as the body are new, how can the experiences of

past lives be useful for them? Do we have to go through

all the experiences once again?

That depends on people!

It is not the mind and vital which develop and progress from life to life — except in altogether exceptional cases and at a very advanced stage of evolution — it is the psychic. So,

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this is what happens: the psychic has alternate periods of activity and rest; it has a life of progress resulting from experiences of the physical life, of active life in a physical body, with all the experiences of the body, the vital and the mind; then, normally, the psychic goes into a kind of rest for assimilation where the result of the progress accomplished during its active existence is worked out, and when this assimilation is finished, when it has absorbed the progress it had prepared in its active life on earth, it comes down again in a new body bringing with it the result of all its progress and, at an advanced stage, it even chooses the environment and the kind of body and the kind of life in which it will live to complete its experience concerning one point or another. In some very advanced cases the psychic can, before leaving the body, decide what kind of life it will have in its next incarnation.

When it has become an almost completely formed and already very conscious being, it presides over the formation of the new body, and usually through an inner influence it chooses the elements and the substance which will form its body in such a way that the body is adapted to the needs of its new experience. But this is at a rather advanced stage. And later, when it is fully formed and returns to earth with the idea of service, of collective help and participation in the divine Work, then it is able to bring to the body in formation certain elements of the mind and vital from previous lives which, having been organised and impregnated with psychic forces in previous lives, could be preserved and, consequently, can participate in the general progress. But this is at a very, very advanced stage.

When the psychic is fully developed and very conscious,

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when it becomes a conscious instrument of the divine Will, it organises the vital and the mind in such a way that they too participate in the general harmony and can be preserved.

A high degree of development allows at least some parts of the mental and vital beings to be preserved in spite of the dissolution of the body. If, for instance, some parts — mental or vital — of the human activity have been particularly developed, these elements of the mind and vital are maintained even "in their form" — in the form of the activity which has been fully organised — as, for example, in highly intellectual people who have particularly developed their brains, the mental part of their being keeps this structure and is preserved in the form of an organised brain which has its own life and can be kept unchanged until a future life so as to participate in it with all its gains.

In artists, as for instance in certain musicians who have used their hands in a particularly conscious way, the vital and mental substance is preserved in the form of hands, and these hands remain fully conscious, they can even use the body of living people if there is a special affinity — and so on.

Otherwise, in ordinary people in whom the psychic form is not fully developed and organised, when the psychic leaves the body, the mental and vital forms may persist for a certain time if the death has been particularly peaceful and concentrated, but if a man dies suddenly and in a state of passion, with numerous attachments, well, the different parts of the being are dispersed and live for a shorter or longer time their own life in their own domain, then disappear.

The centre of organisation and transformation is always the presence of the psychic in the body. Therefore, it is a very

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big mistake to believe that the progress continues or even, as some believe, that it is more complete and rapid in the periods of transition between two physical lives; in general, there is no progress at all, for the psychic enters into a state of rest and the other parts, after a more or less ephemeral life in their own domain, are dissolved.

Earthly life is the place for progress. It is here, on earth, that progress is possible, during the period of earthly existence. And it is the psychic which carries the progress over from one life to another, by organising its own evolution and development itself.⁸⁰

—The Mother

*

When the psychic is about to enter into the world, does

it choose in advance the form it is going to take?

It is an interesting question. That depends. As I have just told you [see p. 63], there are psychic beings who are in the making, progressing; these generally, right at the outset, cannot choose much, but when they have arrived at a certain degree of growth and of consciousness (generally while they are still in a physical body and have had a certain amount of experience), they decide at that time what their next field of experience will be like.

I can give you some rather external examples. For instance, a psychic being needed to have the experience of mastery, of power in order to know the reactions and how it is possible to turn all these movements towards the Divine: to learn what a life of power may teach you. It took birth in a king or a queen.

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These enjoyed some power and during that time they had their experiences; they reached the end of the field of experience. Now, they know what they wanted to know, they are about to go, they are going to leave their body that's now become useless, and they are going to prepare for the next experience. Well, at that time, when the psychic being is still in the body and has noted what it has learnt, it decides for the next occasion. And sometimes it is a movement of action and reaction: because it has studied one entire field, it needs to study the opposite field. And very often it chooses a very different life from the one it had. So before leaving, it says: "Next time, it is in this domain that I shall take birth____" Suppose, for example, the psychic has reached a stage of growth when it would like to have the chance of working on the physical body to make it capable of coming consciously into contact with the Divine and of transforming it. Now, it is about to leave the body in which it had authority, power, activity, the body it has used for its growth; it says: "Next time I shall take birth in a neutral environment, neither low nor high, where it will not be necessary (how to put it?) to have a highly external life, where one will have neither great power nor great misery — altogether neutral, as you know, the life in between." It chooses that. It returns to its own psychic world for the necessary rest, for assimilation of the experience gained, for preparation of the future experience. It naturally remembers its choice and, before coming down once more, when it has finished its assimilation, when it is time to return, to come down upon earth, it cannot, from that domain, see material things as we see them, you know: they appear to it in another form. But still the differences can be

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foreseen: the differences of environment, differences of activity in the environment are clearly seen, quite perceptible. It can have a vision that is total or global. It can choose. At times it chooses the country; when it wants a certain kind of education, civilisation, influence, it can choose its country beforehand. Sometimes it can't, sometimes it chooses only its environment and the kind of life it will lead. And then from up there, before it comes down, it looks for the kind of vibrations it wants; it sees them very clearly. It is as though it was aiming at the place where it is going to drop. But it is an approximation because of the fact that another condition is necessary: not only its choice but also a receptivity from below and an aspiration. There must be someone in the environment it has chosen, generally the mother (sometimes both the parents, but the most indispensable is the mother), she must have an aspiration or a receptivity, something sufficiently passive and open or a conscious aspiration towards something higher. And that kindles for the psychic being a little light. In the mass representing for it the environment in which it wants to be born, if under the influence of its own projected will a small light is kindled, then it knows that it is there it must go.

It is necessary, it is this that makes the difference in months or days, perhaps, not so much perhaps in years; however, this creates an uncertainty, and that is why it cannot foretell the exact date: "On that date, that day, at that hour I shall take birth." It needs to find someone receptive. When it sees that, it rushes down. But what happens is something like an image: it is not exactly that, but something very similar. It throws itself down into an unconsciousness, because the physical

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world, even human consciousness whatever it may be, is very unconscious in comparison with the psychic consciousness. So it rushes into an unconsciousness. It is as though it fell on its head. That stuns it. And so generally, apart from some very very rare exceptions, for a long time it does not know. It does not know any longer where it is nor what it is doing nor why it is there, nothing at all. It finds a great difficulty in expressing itself, especially through a baby that has no brain, naturally; it is only the embryo of a brain which is hardly formed and it does not have the elements for manifesting itself. So it is very rare for a child to manifest immediately the exceptional being it contains.... That happens. We have heard about such things. It happens, but generally some time is needed. Only slowly it awakens from its stupor and becomes aware that it is there for some reason and by choice. And usually this coincides with the intensive mental education which shuts you completely from the psychic consciousness. So a mass of circumstances, happenings of all kinds, emotions, all sorts of things are necessary to open the inner doors so that one might begin to remember that after all one has come from another world and one has come for a particular reason.

Otherwise, if all went normally, it could very quickly have a connection, very quickly. If it had the luck to find someone possessing a little knowledge, and instead of falling into a world of ignorance, it fell upon a little bit of knowledge, everything would be done quite quickly.

But the psychic will and psychic growth escape completely all common notions of justice, of reward and punishment as men understand them. There are religions, there are philosophies that tell you all kinds of stories, which are simply the

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application of notions of human justice to the invisible world, and so these are stupidities. For it is not at all like that truly; the notion of reward and punishment as man understands it is an absurdity. That does not apply at all, not at all to the inner realities. So once you enter the true spiritual world, all that becomes really stupidities. For things are not at all like that.

A large number of people come and tell me: "What then have I done in my previous life to be now in such difficult conditions, with such misfortunes happening to me?" And most often I am obliged to tell them: "But don't you see that it is a blessing upon you, a grace! And perhaps in your previous life you have asked for it so that you could make a greater progress...." These ideas are quite current: "Oh! I am ill. Oh! my body is in a bad condition, what have I done? What crime have I committed in the other life so that in this one..." This is all childishness.⁸¹

—The Mother

*

Each time that the soul takes birth in a new body it comes with the intention of having a new experience which will help it to develop and to perfect its personality. This is how the psychic being is formed from life to life and becomes a completely conscious and independent personality which, once it has arrived at the summit of its development, is free to choose not only the time of its incarnation, but the place, the purpose and the work to be accomplished.

Its descent into the physical body is necessarily a descent into darkness, ignorance, unconsciousness; and for a very long time it must labour simply to bring a little consciousness into

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the material substance of the body, before it can make use of it for the experience it has come for. So, if we cultivate the body by a clear-sighted and rational method, at the same time we are helping the growth of the soul, its progress and enlightenment.⁸²

— The Mother

*

The soul individualises itself and progressively transforms

itself into a psychic being. What are the best conditions

for its rapid growth?

It would be more correct to say that the soul puts on a progressive individual form which becomes the psychic being. For since the soul is itself a portion of the Supreme, it is immutable and eternal. The psychic being is progressive and immortal.

All the methods of self-knowledge, self-control and self-mastery are good. You have to choose the one that comes to you spontaneously and best corresponds to your nature. And once having chosen the method, you must use your intelligent will to apply it with an unfailing perseverance that does not shrink from any obstacle, any difficulty. It is a long and minute work which must be undertaken with sincerity and continued with an increasing sincerity ever more scrupulous and integral.

The easy paths generally lead nowhere.⁸³

— The Mother

*

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How can one make one's psychic personality grow?

It is through all the experiences of life that the psychic personality forms, grows, develops and finally becomes a complete, conscious and free being.

This process of development goes on tirelessly through innumerable lives, and if one is not conscious of it, it is because one is not conscious of one's psychic being — for that is the indispensable starting-point. Through interiorisation and concentration one has to enter into conscious contact with one's psychic being. This psychic being always has an influence on the outer being, but that influence is almost always occult, neither seen nor perceived nor felt, save on truly exceptional occasions.

In order to strengthen the contact and aid, if possible, the development of the conscious psychic personality, one should, while concentrating, turn towards it, aspire to know it and feel it, open oneself to receive its influence, and take great care, each time that one receives an indication from it, to follow it very scrupulously and sincerely. To live in a great aspiration, to take care to become inwardly calm and remain so always as far as possible, to cultivate a perfect sincerity in all the activities of one's being—these are the essential conditions for the growth of the psychic being.⁸⁴

— The Mother

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