... ive here. The Central Being and the Psychic Being The central being is above the Adhara—most people are not aware of their central being (Jivatma)—they are aware only of the ego. The psychic is the soul—it is a portion of the Divine that supports the mind, life and body in the evolution. The psychic gets the Divine's help directly from the Divine. The central being is that which is... the Central Being 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 mental, vital and physical to surrender. It [ the central being's surrender to the Divine ] has nothing to do with suitable circumstances. If the will of the central being turns... turns towards union with the Divine, then it renounces its separate fulfilment. Page 61 The Central Being after Liberation What will remain [ after liberation ] is the central being—not the ego. The central being will live in the consciousness of the Divine everywhere and in all other beings also; so it will not have the consciousness of a separate ego but of one centre among many of the ...
... THE CENTRAL BEING AND THE PSYCHIC 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? The central being is above the Adhar—most... 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... physical to surrender. Is it a fact that when circumstances are suitable the central being renounces its separate fulfilment Page 91 and surrenders itself to the Divine? 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. ...
... nature that one begins to come into conscious touch with one's central being above. When that happens and the central being uses a conscious will to control and organise the movements of the nature, it is then that one has a real, a spiritual as opposed to a partial and merely mental or moral self-mastery. * The phrase "central being" in our Yoga is usually applied to the portion of the Divine... Page 14 above all is the central being (Jivatman) which uses them all for its manifestation: it is a portion of the Divine Self; but this reality of himself is hidden from the external man who replaces this inmost self and soul of him by the mental and vital ego. It is only those who have begun to know themselves that become aware of their true central being; but still it is always there standing... Divine in us which supports all the rest and survives through death and birth. This central being has two forms - above, it is Jivatman, our true being, of which we become aware when the higher self-knowledge comes, - below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it; the psychic being stands behind the manifestation ...
... manifestation, in the Knowledge and not in the Ignorance. Sri Aurobindo Letters on Yoga - I: Rebirth The phrase "central being" in our yoga is usually applied to the portion of the Divine in us which supports all the rest and survives through death and birth. This central being has two forms—above it is Jivatman, our true being, of which we become aware when the higher self-knowledge comes, —below... Purusha in the heart; the psychic is the central being in the evolution, it proceeds from and represents the Jivatman, the eternal portion of the Divine. When there is the full consciousness the Jivatman and the psychic being join together. Sri Aurobindo Letters on Yoga - I: The Jivatman in the Integral Yoga The soul, representative of the central being, is a spark of the Divine supporting all... Integral Yoga The Spirit is the Atman, Brahman, Essential Divine. When the One Divine manifests its ever inherent multiplicity, this essential Self or Atman becomes for that manifestation the central being who presides from above over the evolution of its personalities and terrestrial lives here, but is itself an eternal portion of the Divine and prior to the terrestrial manifestation— parā prakṛtir ...
... And about the thing that pushes there are two things that generally push : One is the Central Being. The other is destiny. If the Central Being wants to do something it pushes the man. Even when the man goes off the line he is pushed back again to the path. Of course, the Central Being may push through the mind or any other part of the being. Also, if the man is destined he is pushed... not sufficient that the Central Being, which is generally above, should give the consent from a distance, but, when necessary, it must be able to come forward and make itself felt upon other parts. It is that which usually saves. For instance, doubt may arise a hundred times in the being and for a while, it may seem to carry you away completely ; even then it is the Central Being which asserts : "I... for it." Disciple : What is central sincerity ? Sri Aurobindo : It is a very big question. You can say it is something in the central being which keeps to the call, There may be deviations from the path and also faults but if the central being is there the man comes back to the path. To have that central sincerity is the necessary condition for getting the Truth. Disciple : Is ...
... Planes and Parts of the Being Our Many Selves Jivatman - Central Being The self, Atman, is in its nature either transcendent or universal (Paramatma, Atma); when it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine... Divine. Sri Aurobindo Letters on Yoga - I: The Jivatman in the Integral Yoga The phrase “central being” in our Yoga is usually applied to the portion of the Divine in us which supports all the rest and survives through death and birth. This central being has two forms—above, it is the Jivatman, our true being, of which we become aware when the higher self-knowledge comes,—below, it is the psychic... 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. Sri Aurobindo Letters on Yoga - I: The Jivatman in the Integral Yoga The true inner being—the true mental, the true vital, the true physical represent each on its plane and answer to the central being, but the whole of the nature ...
... something individual—whether each person has a central being. The one is not separate from the other. The one is not separate from the other? In what sense? The central being isn't separate from the Divine, it's one with the Page 293 Divine. But does each person have a particular, individual central being, or is there one central being for everyone? It becomes personal in our ... wondering about: when one speaks of the 'central being,' this central being is not something here in physical life, is it?... It's above.... It is above and within and everywhere! ( Mother laughs ) No, unless you learn to think at all times with the fourth dimension, you will never understand anything. But Sri Aurobindo says that this central being is 'unborn.' I would like to know whether... longer arises: it's plain that it can't be otherwise! Because when one loses his ego and finds this central being, Sri Aurobindo says that an individuality remains—it isn't a dissolution—one retains a personality. Yes, a personality remains. Then this is the personality of the central being, the True Personality. Yes. Then after all, it's an individual, not an impersonal self. ...
... being behind the heart-centre and the central being above the head? Are they two beings or one single being? Naturally, from one point of view, they are one. But your being, though one, is composed of many distinct beings. Just as your mental being is different from your physical or vital beings, so the psychic being, the soul, is different from the central being. The psychic being is the transmitter... being is in direct communication with the truth, which it organises and transmits to the outer being. The central being cannot organise the truth: it is above all evolution. It is the psychic being which develops spiritually through the different personalities. It is then the central being which is above space and time and behind that which evolves through the successive personalities? Yes... which is behind the "heart" (solar plexus). Here is one of the occult centres and it is this one that governs the ordinary man. You must also become conscious in the one above the head whence the central being governs everything. But are not all these currents conflicting? I produce them blindly without knowing their effects. Which of these attitudes is good? All. All this is good. You must ...
... expression. But above all is the central being (Jivatma) which uses them all for its manifestation: it is a portion of the Divine Self; but this reality of himself is hidden from the external man who replaces this inmost self and soul of him by the mental and vital ego. It is only those who have begun to know themselves that become aware of their true central being; but still it is always there standing... by the psychic which is itself a spark of the Divine. It is by the growth of the psychic element in one's nature that one begins to come into conscious touch with one's central being above. When that happens and the central being uses a conscious will to control and organize the movements of the nature, it is then that one has a real, a spiritual as opposed to a partial and merely mental or moral... 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 ...
... true vital. 20 October 1935 "This central being has two forms—above, it is Jivatman, ... below, it is the psychic being ..." [p. 15]. Is it meant that the Jivatman and the psychic being are different forms of the central being? If they are forms of the central being, how can they be beings? "Forms" is not used in a physical sense here. The central being is the being in its original self, the... being is the same in the becoming. Again, when one rises from the psychic being below to the Jivatman above, does the psychic being cease to be? And when one rises above the Jivatman does the central being become formless? Page 127 The evolution or becoming continues, so the psychic also continues, just as the rest of the nature continues, only spiritualised and felt as one being in all ...
... past and this past its own past and so on till we come to a state where there is no Karma but only the central being. This central being, it seems, chooses its particular sheath—mental, vital etc.—and upon that choice depend the evolutionary consequences. Is that correct? What is this central being you are speaking of—the Jivatma or the psychic being? or an amalgam of both? I don't quite understand... failures is—revolt of lower nature, refusal to undergo transformation. Apparently it is so, but is it the root cause? When we go to the origin of creation we find you saying that the soul or the central being came down into evolution for the sake of experience, call of the Unknown and through the depth of the abyss to establish the possibilities of the Divine in the Ignorance and Inconscience. As... it is through the evolution that the psychic does it. It has not got one fixed mental, vital, physical which remains the same in all lives. My point then is that because the chicken-hearted central being—I suppose there is a hierarchy of these beings, some lion-hearted, some worm and some chicken—selected or had to select according to its own standard, that I have my own failures. These words ...
... individualised and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with die universal but at the same time is centrally experienced as a portion of the Divine. In other words, the Jivatman is the central being which is it self unborn but which presides over the individual evolution. The soul is the representative of the central being. It is a spark of the Divine... The soul developed is properly termed the psychic being. The psychic being is also termed as the central being for the purposes of the evolution, for it grows and develops, and it is that which can effectuate a harmonious integration of the mental, vital and physical personality. The term 'central being' is also used for Jivatman, the individual Self which presides unseen above the evolution and of ...
... individualised and becomes a central being, it is then the Jivatman. The Jjivatman feels his oneness with the universal but at the same time is centrally experienced as a portion of the Divine. In other words, the Jivatman is the central being which is itself unborn but which presides over the individual evolution. The soul is the representative of the central being. It is a spark of the Divine... The developed soul is properly termed the psychic being. The psychic being is also termed as the central being for the purposes of the evolution, for it grows and develops, and it is that which can effectuate a harmonious integration of the mental, vital and physical personality. The term 'central being' is also used for Jivatman, the individual Self which presides unseen over the evolution and of ...
... Sri Aurobindo : In most people it is not the central being that finds expression. It is some minor personality which serves for the temporary purposes of life. The true central being is always behind. Disciple : Can the central being never come up without Yoga? Sri Aurobindo : Very few can know and express their central being without Yoga. The vital appears brilliant and... is it the same as the Jiva? Sri Aurobindo : The Jiva is something more than the psychic being. The psychic being is behind the heart; while the Jiva is high above, connected with the Central Being. It is that which on every level of consciousness becomes the Purusha, the Prakriti and the personalities of Nature. The psychic being, one may say, is the Soul-personality. The psychic being ...
... as are Personality and Impersonality, Nirguna and Saguna. * "This central being has two forms - above, it is Jivatman...below, it is the psychic being..." (P. 15) (a)Is it meant that the Jivatman and the psychic being are different forms of the central being? If they are forms of the central being, how can they be beings or selves? (b)Again, when one rises from the... the state below to the Jivatman above, does the psychic being cease to be? And when one rises above the Jivatman does the central being become formless? (a) 'Forms' is not used in a physical sense here. The central being is the being in its original self, the psychic Page 52 being is the same in the becoming. (b) The evolution or becoming continues, so the psychic also continues ...
... except when we insist on mistaking the frontal being for our self, for it is a puppet. We do have an individual center, which Sri Aurobindo calls the psychic being , and a cosmic center or central being . Step by step, we must recover the one and the other, and become Master of all our states. For the moment, we will try to discover our individual center, the psychic being, which others call the... the earth... For thou art He, O King. Only the night Is on thy soul By thine own will. Remove it and recover The serene whole Thou art indeed... 143 The Central Being. The Universal Person "Thou art He" – such is the eternal truth. Tat tvam asi , thou art That. This is the Truth the ancient Mysteries taught and the later religions forgot. Having lost the... the sunlit memory that churns us again and again and will not leave us in peace until we have recovered all our Sun. This is our cosmic center, as the psychic was our individual center. But this central being is not located in a particular point; it is in all points, inconceivably at the heart of each thing and embracing all things at the same time. It is supremely within , as it is supremely above ...
... be imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other of the part beings in him that rules, and this representative of the soul, this deputy... e of a formerly achieved partial poise. All must be transitional until a first, though not a final, true harmonisation is achieved by finding our Page 933 real centre. For the true central being is the soul, but this being stands back and in most human natures is only the secret witness or, one might say, a constitutional ruler who allows his ministers to rule for him, delegates to them... possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance ...
... How should I develop the push, the harmony and resolution of the central being, and how should I wake up the vital enthusiasm for poetry? If there is one workable formula that will be a panacea, so much the better. For the rest there are several formulas which are not panaceas. The first is to get into touch with your central being and get it into action. That central may be the psychic, it may... sorrows himself mixing in everything. Different parts of the mind take different sides and suggest opposite things according as they are pushed by one force or another. As yet no resolution of the central being to put all that into harmony, expel what is to be expelled, change what is to change. I don't know whether you call that mystic or mental answers, but I can't give you any other that would be true... it? You described very admirably the attitude of perfect nirbhar 28 which is the great secret of the most perfect kind of sadhana. You have not said how to get into touch with the central being, and get it into action. There is no how. One decides to do it and one does it. My mental will itself is weak. It can be made strong. I can try to call down the Mother's force, but ...
... grow to achieve: (a) health; (b) strength; (c) agility; (d) plasticity; and (e) grace and beauty. But this is not enough. There is in us a central being, who is the ever young traveller. 10-D. The Central Being should grow to achieve: (a) Truth, Beauty and Goodness; and (b) Fourfold personality of Knowledge, Power, Harmony, Skill in Works. Page 35 ... (c) agility (d) plasticity and (e) grace and beauty. Page 49 But this is not enough. There is in us a central being, who is the ever young traveller. Page 50 10-D. The Central Being should grow to achieve: (a) Truth, Beauty and Goodness. (b) Fourfold personality of knowledge, Power, Harmony, Skill in Works. Page ...
... Probably it joins the central being there. What is meant by the psychic being joining the central being? Any part of the being can go upward and meet its source there. The central being is always above; the psychic is its outer part below. If the psychic goes up it may be also to join its source, the central being. On some other occasions ...
... Mother, what happens to the central being afterwards? This depends absolutely on the different instances. We said that the central being and the psychic being are the same thing but the part which stays and is in the Divine stays and is in the Divine. The psychic is the delegate of this Divine in the earth life, for the growth on earth. But the part of the central being which is identified with the... is identified with the Divine, it remains identified with the Divine, not separated. It makes no difference to it, whether there is an earthly body or not. Then, Sweet Mother, is everyone's central being the same? No, for we are told that it is identified in multiplicity. It is the eternal truth of each being. From one point of view they are identical, from another they are multiple; because ...
... be imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other of the part beings in him that rules, and this representative of the soul, this deputy... not done, we carry this division within us. To do this, each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted; what is not in accord is refused, rejected or transformed. It is a long endeavour which may take many years—but once it is done, the unification... time, but you will surely succeed in the end. Once you have turned to the Divine, saying, “I want to be yours”, and the Divine has said, “Yes”, the whole world cannot keep you from it. When the central being has made its surrender, the chief difficulty has disappeared. The outer being is like a crust. In ordinary people the crust is so hard and thick that they are not conscious of the Divine within ...
... a new body, the nature which inhabits it, nature of mind, nature of vital, nature of physical, is made up of many personalities, not one simple personality as is supposed—although there is one central being. This complex personality is formed partly by bringing together personalities of past lives, but also by gathering experiences, tendencies, influences from the earth atmosphere—which are taken up... personality or character a million times from the beginning of time till its end! The soul comes into birth for experience, for growth, for evolution till it can bring the Divine into matter. It is the central being that incarnates, not the outer personality—the personality is simply a mould that it creates for its figures of experience in that one life. In another birth it will create for itself a different... an unrealised trend of his consciousness in that life. Perhaps before he had been a warrior or ruler doing deeds like Aeneas or Augustus before he sang them. And so on—on this side or that the central being develops a new character, a new personality, grows, develops, passes through all kinds of terrestrial experience. As the evolving being develops still more and becomes more rich and complex, ...
... which is their instrument of expression. But above all is the central being (Jivatman) which uses them all for its manifestation, it is a portion of the divine Self and is hidden from the external man who replaces it by the mental and vital ego. It is only those who have begun to know themselves that become aware of their true central being; but it is there standing behind the action of mind, life and... by the psychic which is itself a spark of the Divine. It is by the growth of the psychic element in one’s nature that one begins to come into conscious touch with one’s own central being. When that happens and the central being uses a conscious will to control and organise the movements of the nature it is then that one has a real, a spiritual self-mastery. But in the meanwhile it can and often does ...
... original and essential nature of our existence; the spiritual being above the mind. In its nature the Atman is transcendent or universal (Paramatma, Atma); when it individualises and becomes a central being, it is then the Jivatman. Avidya — ignorance; the Ignorance of oneness; the consciousness of Multiplicity. avyavahā ryam — the incommunicable. Bhagwan — the Lord... the discerning intelligence and enlightened will; the discriminating principle of mind, at once intelligence and will. caitya puruṣ a — psychic Person; the psychic being. Central Being — the term is generally applied to the portion of the Divine in us which supports all the rest and survives through death and birth. It has two forms: the Jivatman, which is above the manifestation... material world. Jivakoti — a human being who, once immersed in the Reality, cannot return; he is lost in God and lost to humanity. See also Ishwarakoti. Jivatma — see Atman and Central Being. jyoti — (the authentic spiritual) light. kalpa — aeon. karma, Karma — action, work; the work or function of a man; action entailing its consequences, the chain ...
... talk about it any more. So, that's all, my children? Anything else? No more questions? Nothing over there, no? Mother, is the central being the psychic being? For the immense majority of people the psychic being is the central being. But the central being can be identified with another consciousness and another state which is more central and is not purely human. And this is—I can't say ...
... self or Atman which is the same in all, is not a portion but an aspect of the Divine. Here what is exactly meant by the 'individual being' — is it the soul or the central being? The central being and the soul are both in different ways portions of the Divine. They are in fact two aspects of the same entity, but one is unevolving above Nature, the other evolves a psychic... as a portion of the Divine. The self, Atman is in its nature either transcendent or universal (Paramatma, Atma); when it individualises and Page 267 becomes a central being, then it is the Jivatman. The Jivat-man feels his oneness with the universal but at the same time his central separateness as a portion of the Divine. " What acts on the Self depends ...
... of Knowledge."¹ It is the Antarâtmâ or Chaitya Purusha, as distinguished from the Jivâtmâ, of which it is an evolving delegate here. As the Jivâtmâ is our central being above manifestation or evolution, so the psychic being is our central being in evolution. In the Integral Yoga of Sri Aurobindo the importance of the psychic being is of an immense practical nature, as we shall presently see. Nothing... but presides from above over the evolution of the psychic entity, which is its self-projection or Page 158 representative in the material world. The Jivâtmâ is our eternal and central being, untouched by the mutations of our nature and unqualified by the varying forms assumed by our evolving soul here. It also projects a Purusha, a representative of itself on each plane of our con ...
... has to go very far on the path before one is so secure as that. 4 January 1937 In Conversations the Mother says that if the central being has surrendered, then the chief difficulty is gone [ p. 7 ]. What is this central being? Is it the psychic? The central being is the Purusha. If it is surrendered, then all the other beings can be offered to the Divine and the psychic being brought in front ...
... vital, the true physical represent each on its plane and answer to the central being, but the whole of the nature and especially the outer nature does not nor the ordinary mental, vital or physical personality. The psychic being is the central being for the purposes of the evolution—it grows and develops; but there is a central being above of which the mind is not aware which presides unseen over the ...
... contrary, in order to overcome difficulties, the consciousness must strive to rise above its ordinary level. 9 March 1935 "When the central being has surrendered, the principal difficulty has disappeared." What is this central being? The central being is not the same in everyone—it is the part that governs the rest of the personality and imposes its will on it. When the psychic being holds ...
... Avidya, see Ignorance (the) Barbarism, 259, 271-74 passim and civilisation distinguished, 274-75 and culture, 281 economic, 272-74 cf. Savage Being, central, see Central Being emotional, 63 inner, see Inner being outer, see Outer being parts and planes, 336-337, 348-49 physical, see physical, the psychic, see Psychic being structure and organisation... R.M., 371 Buddha, 225, 228, 375, 399 Buddhi, 47, 49, 50, 51, 82, 279 Buddhism (Buddhist), 136, 216, 303, 368, 373, 375 denial of the self, 126 Capra, Fritjof, 316 Central being, 16, 84, 87 cf. Jivatman Centres (of consciousness), 74 Muladhar, 36 Chakras, see Centres (of consciousness) Chit, 6, 8, 163-65, 325, 330-31, 393 See also Consciousness;... See also Divine, the; God jāgrat, 206 See also Waking-State James, William, 361, 370 Jivatma(n), 84, 85, 86, 135, 379, 380, 386 in Monism, 374 cf. Central being Jung, C. G., 304 Knowledge (Vidya), 61, 143, 159 of the Higher Mind, 143-46 integral, 2, 197 and thought, 147 Kuhn, Thomas S., 316 Lajoie, Denise H., 390 ...
... till it can bring the Divine into Matter. It is the central being that incarnates, not the outer personality - the personality is simply a mould that it creates for its figures of experience in that one life. In another birth it will create for itself a different personality, different capacities, a different life and career.... the central being develops a new character, a new personality, grows,... far as I know, the births follow usually one line or the other and do not alterrnate.... If there is a change of sex, it is only part of the being that associates itself with the change, not the central being." (Ibid., p. 447) Page 159 "But the altervation of sex cannot be declared impossible. There may be some who do alternate." (Ibid.) (Q. 27): Is there any sex in the ...
... front. By yoga the soul is supposed to come to the front. But it can be thrown into the background by these forces taking advantage of some weakness, .some vital or physical defect – unless the Central Being comes down and takes hold of the instruments. Disciple : Can these forces take possession when the man Page 188 has got a fine mind – a mind which is higher than the vital... the psychic being the entity that survives death ? What is meant by k ā rana-ś arira ? Sri Aurobindo : It is not the psychic being which presides over reincarnation, but the Jiva, the Central Being, which according to its need gathers the material from Nature. The k ā rana-śarira generally means the Supramental body. Disciple : In the orthodox terminology, though k ā rana-śarira... vital movement has a Truth behind it which assumes this wrong form because of ignorance. The vital being is, really speaking, an instrument, and must be used as an instrument, of the Jiva – the Central Being. It is a means of effectuation in life. In the Ignorance it takes the form of desire to effectuate itself; but in the Higher Knowledge it becomes sheer will, the power of effectuation without straining ...
... being. All this, I sweep aside and I see the central being — the soul — which tells me of the possibility that is there, that is trying to express itself and to emerge. When I look, the screen which was covering it opens itself and the soul tells me all that is to be done. And it is this that draws one forward, so that there is a contact with the central being which expresses its will to act directly to... gesture ), and of a perfect equanimity. To feel and be united in this perfect and immutable peace… then to enter into that serene beatitude where the consciousness is completely identified with the central being. There, there is no duality anymore, no existence anymore, nothing at all — to be one with this spark of the Immortal Flame, the Immanent Divine, the Unique and the One, the Soul that resides in ...
... you may call that the J ī v ā tman, the Central Being of the human individual here whose distortion is the ego. Sri Aurobindo puts it here with logic : the Divine Soul is pure, infinite Self-existence in its being and sense-existence and a free play of immortal life in its becoming. It is there in the Divine; there the true individual, the Central Being, is already contained in the Satchidananda... the subject of the Supermind. Then the chapters that follow upto chapter 28th may be regarded as applications of the working of the Supermind. The 17th gives the status of the Divine Soul,—the central being, in the Supermind; the 18th deals with Mind and Supermind, while Chapters from 19th to 22nd deal with Life and its nature and the working of the Supermind. Chapter 23 deals with the Double soul ...
... imperfectly done by the surface mental will and reason; it can be perfectly done only if he goes within and finds whatever central being is by its predominant influence at the head of all his expression and action. In inmost truth it is his soul that is this central being, but in outer fact it is often one or other Page 16 of the part beings in him that rules, and this representative ...
... vented one of his bouts of yogic depression and doubt about the meaning of it all. Sri Aurobindo answered him: “In the beginning it was you (not the human you which is now complaining but the central being) who accepted or even invited the adventure of the Ignorance. Sorrow and struggle are a necessary consequence of the plunge into the Inconscience and the evolutionary emergence out of it. The e... and feelings, I am afraid there is none. No doubt, if human beings had made the universe, they would have done much better, but they were not there to be consulted when they were made. Only your central being was there.” 30 This answer contains in a nutshell, and in the most limpid language, much of what has been considered in this talk. Sri Aurobindo wrote the same in the mantric lines of Savitri ...
... way of putting it is a trifle too "Vedantic-Theistic"—in my view it is a transaction between the One and the Many. In the beginning it was you (not the human you who is now complaining but the central being) which accepted or even invited the adventure of the Ignorance; sorrow and struggle are a necessary consequence of the plunge into the Inconscience and the evolutionary emergence out of it. The... and feelings, I am afraid there is none. No doubt if human beings had made the universe, they would have done much better; but they were not there to be consulted when they were made. Only your central being was there and that was much nearer in its temerarious foolhardiness to Vivekananda's or X 's than to the repining prudence of your murmuring and trembling human mentality of the present moment ...
... personality or character a million times from the beginning of time till its end? The soul comes into birth for experience, for growth, for evolution till it can bring the Divine into Matter. It is the central being that incarnates, not the outer personality—the personality is simply a mould that it creates for its figures of experience in that one life. In another birth it will create for itself a different... an unrealised trend of his consciousness in that life. Perhaps before he had been a warrior or ruler doing deeds like Aeneas or Augustus before he sang them. And so on—on this side or that the central being develops a new character, a new personality, grows, develops, passes through all kinds of terrestrial experience. As the evolving being develops still more and becomes more rich and complex, ...
... consciousness, referred to as our inner being, consists of the inner mental, the inner vital and the inner physical, with the psychic (the soul) as the innermost being which, as an aspect of the central being, supports all the different parts in the manifestation and which develops over the course of evolution an individuality which is called the psychic being. The inner being is also sometimes referred... bhakti (Bhakti) —devotion; love for the Divine. Buddhi —intelligence-will; understanding; intellect; reason; thinking mind; the discriminating principle, at once intelligence and will. central being —the portion of the Divine which supports the individual being and survives from life to life; it has two forms: jivātman, which is above the manifestation in life, presiding over it, and the ...
... and nature the awakening of the psychic being is indispensable. Sri Aurobindo Letters on Himself and the Ashram: Jivatman, Spark-Soul and Psychic Being 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... 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 ...
... the other one [Richard] was an incarnation of the Lord of Falsehood—but it was only partial. With Théon too it was partial. But with Satan it was the central being; of course, he had millions of emanations in the world, but this was the central being in person. The others... let's keep that for another time. He agreed to take on a body. Theon wanted to keep him there: "Don't let him go," he told ...
... way of putting it is a trifle too "Vedantic-Theistic"—in my view it is a transaction between the One and the Many. In the beginning it was you (not the human you which is now complaining but the central being) which accepted or even invited the adventure of the Ignorance. Sorrow and struggle are a necessary consequence of the plunge into the Inconscience and the evolutionary emergence out of it. The... and feelings, I am afraid there is none. No doubt if human beings had made the universe, they would have done much better, but they were not there to be consulted when they were made. Only your central being was there and that was much nearer in its temerarious foolhardiness to Vivekananda's or A.B.'s than to the repining prudence of your murmuring and trembling human mentality of the present momen ...
... intelligence, and ahankāra or the ego. There are different processes in the different Yogas for the purpose of this stilling and simplification, but the common, ultimate objective is a release of the central being from the complex working of nature, and its union either with the immutable Brahman or with God or with its own unconditioned Self or Status, as the case may be. If the nature has been purified... spiritual progress, and quietly reject—not repress—the rest. This is the poise of the witness or sākṣī puruṣa who is also the approver and giver of the sanction, anumantā . The calm will of the central being, rejecting the ignorant working of the lower nature, is the most important factor in the process of purification as followed in the Integral Yoga. No wrestling with the impurities, no panicky obsession ...
... with Theon, I called that Being up and asked him if he wanted to come into contact with the earth. It's worth mentioning that it was the first born's central being. Of course, he had millions of emanations in the world, but this was the central being in person. He agreed to be clothed in a body. Théon wanted to keep him there with him: 'Don't let him go,' he told me. I made no reply. This Being told ...
... Emergence of the Psychic Index Aspiration xx, xxvii-xxviii, 20, 34 Bhakti 86-87, 100, 102 Buddha 10 Central being 4,80,104,105 Concentration 102-103 Consciousness cosmic 99.102,107,111 reversal of xxvi, 59 Consciousness-Force 108,110 Consecration 101 Desire 57 soul of, (desire-soul) 18,90... three elements of 99 Purification 101 Purusha 5,18,65,82 Self 82,83,84 true 10-11 Soul xv, xvi, xvii, 1,2, 3,4, 5, 19, 30, 82, 85,90,99, 101 central being 80 growth of 63 Soul individuality xvi Soul (psychic) personality xv- xvi, 1,8,81,104 Spirit 83 Spiritual and psychic 22-25, 23 Spiritual change see ...
... personality or character a million times from the beginning of time till its end? The soul comes into birth for experience, for growth, for evolution till it can bring the Divine into Matter. It is the central being that incarnates, not the outer personality - the personality is simply a mould that it creates for its figures of experience in that one life. In another birth it will create for itself a different... that life. Perhaps before he had been a warrior or ruler doing deeds like Aeneas or Augustus before he sang them. And so on - on this side or that Page 58 the central being develops a new character, a new personality, grows, develops, passes through all kinds of terrestrial experience. As the evolving being develops ...
... of double or multiple personality. But all men are like that, in reality. The aim should be in Yoga to develop (if one has it not already) a strong central being and harmonise under it all the rest, changing what has to be changed. If this central being is the psychic, there is no great difficulty. If it is the mental being, Page 80 manomayaḥ puruṣaḥ prāṇa-śarīra-netā , then it is more ...
... on the nature. That is because you have not yet learned to live in your central being; you have been accustomed to run with every wave of Force, no matter of what kind, that rushed upon you and to identify yourself with it for the time being. It is one of the things that has to be unlearned; you must find your central being with the psychic as its basis and live in it. To be aware of one's ...
... has the will not to do so. Ascent and the Psychic Being Any part of the being can go upward and meet its source there. The central being is always above; the psychic is its counterpart below. If the psychic goes up it may be also to join its source in the central being. The psychic being and other parts can go up to join the higher consciousness there. It is part of the movement of ascent ...
... universal; the individualised self is only the universal experienced from an individual centre. If what you have realised is not felt to be one in all, then it is not the "Atman"; possibly it is the central being not yet revealing its universal aspect as Atman. The Self is felt as either universal, one in all, or a universalised individual the same in essence as others, extended everywhere from each... becomes possible when one lives in the cosmic consciousness, cosmic Self and cosmic Nature,—of the different beings in oneself, psychic, mental, vital, physical, and then there appears also the central being which stands above all of them and is the source of all the surface personalities. It is only then that one can know the aspect or bhava one is intended to manifest. The Cosmic Spirit or ...
... will be a will for growth, a force of self-affirmation, but affirmation of the Divine within us, not of the little temporary personality on the surface,—growth into the true divine Individual, the central being, the secret imperishable Person who can emerge only by Page 175 the subordination and disappearance of the ego. This is life's true object: growth, but a growth of the spirit in Nature... the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose ...
... I cannot tell you what Sri Aurobindo means by "central being". There is that within us which is the ray, or image, of Krishna Himself. It is in the very centre of one's being and in our inmost Self. It is untouched by all sorrow, pain, etc. It is divine in origin because it has no origin. If I spoke of "central Page 153 being", that is what I should mean. What others mean by it ...
... seem rather childish if the soul really is a part, a ‘spark’ of the Godhead itself. According to Eastern wisdom it is so indeed, in all its infinite greatness. ‘The soul, representative of the central being, is a spark of the Divine supporting all individual existence in Nature.’ 24 (Sri Aurobindo) Being literally the Divine himself, it exists in all eternity, having no end and therefore no beginning... conversation. And when a disciple for the umpteenth time complained about his difficulties, Sri Aurobindo wrote to him: ‘In the beginning it was you (not the human you who is now complaining but the central being) who accepted or even invited the adventure of the Ignorance. Sorrow and struggle are a necessary consequence of the plunge into the Inconscience and the evolutionary emergence out of it. The e ...
... Christianity. Sri Aurobindo and the Mother’s view on this topic, as on all others, is on the contrary clear, complete, and a reliable basis for spiritual practice. “ 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... 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 [jivatman] 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 ...
... or character a million times from the beginning of time till its end? The soul comes into birth for experience, for growth, for evolution till it can bring the Divine into Matter. It is the central being that incarnates, not the outer personality—the personality is simply a mould that it creates for its figures of experience in that one life. In another birth it will create for itself a different... an unrealised trend of his consciousness in that life. Perhaps before he had been a warrior or ruler doing deeds like Aeneas or Augustus before he sang them. And so on—on this side or that the central being develops a new character, a new personality, grows, develops, passes through all kinds of terrestrial experience. As the evolved being develops still more and becomes more rich and complex ...
... be on one's guard against these malicious suggestions. As long as there is a single part that does not obey the central being, the work of transformation cannot be done, cannot go on.... All the parts of the being must be purified and they must obey only the central being. To find the Divine Presence which alone can help us, to abandon ourselves in His hands to be guided — this is the only ...
... In self-expansion by self- giving it seeks its highest satisfaction and fulfilment. This self- expansion is really the self-extinction of the ego. With the gradual disappearance of the ego, the central being of man, the immortal soul or psyche, whose shadow-figure was the ego, comes forward to lead the nature, replacing desire by love. With the emergence of love, love of the Universal, the Infinite... attitude— of surrender, the Mother says : " once you have turned to the Divine, saying, 'I want to be yours,' and the Divine has said, 'Yes,' the whole world cannot keep you from it. When the central being has made its surrender., the chief difficulty has disappeared. The outer being is like a crust. In ordinary people the crust is so hard and thick that they are not conscious of the Divine within ...
... permits, goes to the other extreme. The Revised Version's marginal note for the full turn is: "in your midst." Possibly this is not quite bound to an external sense and may imply each individual's central being, his soul-core, the heart of his self, but the usual understanding of "your midst" is "among you". At a pinch I can only propose as a double-toned translation of the entire phrase: "the Kingdom ...
... other aristocratic lady whose name I forget for the moment. Of course we are here speaking of different partial emanations of the Mother, embodying one aspect or another aspect, and not the full central being which found embodiment only in our time... Page 241 My reply evoked an enthusiastic response dated 27.9.86 and I still remain astonished at Amal placing so much store by my opinion: ...
... faltering faith and a slow and partial surrender have their force and their result, otherwise only the rare few could do sadhana at all. What I mean by the central faith is a faith in the soul or the central being behind, a faith which is there even when the mind doubts and the vital despairs and the physical wants to collapse, and after the attack is over reappears and pushes on the path again. It may ...
... in French. × By this the Mother means that all parts of the being should be unified around the central being in man: the psychic being. Only then is man fully master of himself – the conquest that demands the greatest heroism. × ...
... worthwhile. In your case it hasn’t yet become so urgent. Your seeking is for some sort of partial elucidation of life’s mysteries. This is at best an intellectual seeking — not an urgent need of the central being.’ Having gone back to Calcutta, Dilip sought acceptance as a disciple from Swami Abhedananda, a direct disciple of Ramakrishna Paramhamsa. ‘But a friend of mine, a quondam disciple of Sri Aurobindo ...
... faltering faith and a slow and partial surrender have their force and their result, otherwise only the rare few could do sadhana at all. What I mean by the central faith is a faith in the soul or the central being behind, which is there even when the mind doubts and the vital despairs and the physical wants to collapse, and after the attack is over reappears and pushes on the path again. It may be strong ...
... too are seen to observe, criticise, help or oppose and strain each other; it is as if we were a group-being, each member of the group with its separate place and function, and all directed by a central being who is sometimes in front above the others, sometimes behind the scenes. Your mental being was observing the vital and not quite easy about its vehemence, for the natural base of the mental being ...
... actions. Arjuna, as put by Jnaneshwar, says: O rich Treasure of Graciousness, you have for my sake spoken what is beyond speech. Where the great senses dry up, in the Eternal, and where the central being and the first executive power stay without activity, in that supreme Person indeed is the last form to be seen. Until now it was held back from view, like a miser’s hoard in the region of the heart; ...
... to lift all the movements of the being to the level of the highest consciousness and realization already attained.’ 18 It means putting all the parts of the being under the influence of the central being, the psychic being. The psychic being is divine; all parts without a connection with the inner divine remain under the influence of the non-divine or anti-divine. The divine element in us is Truth; ...
... have an appropriate retarding effect in the cluster of consonants in "reluctant". King's College has indeed a lot of Sri Aurobindo impressed on its subtle ether akash, but possibly the central being in him, the one that became the Master Yogi of the age, can be Page 331 best tuned-in to at 6 Burlington Road, London, where in 1892 the young Aurobindo, just turned 20, was not ...
... Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. The Atman, the Jivatman and the Psychic 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 ...
... Chapter II The Sankhya-Yoga System Purusha Purusha is the conscious Being who supports all the action of Nature. There is no fixed place, but as the central being he usually stands above the adhar—he becomes also the mental, vital, physical, psychic being. The word being is used with all kinds of significances—it is a very imprecise word and can embrace ...
... universal; the individualised self is only the universal experienced from an individual centre. If what you have realised is not felt to be one in all, then it is not the "Atman"; possibly it is the central being not yet revealing its universal aspect as Atman. The Self is felt as either universal, one in all, or a universalised individual the same in essence as others, extended everywhere from each ...
... faltering faith and a slow and partial surrender have their force and their result, otherwise only the rare few could do sadhana at all. What I mean by the central faith is a faith in the soul or the central being behind, a faith which is there even when the mind doubts and the vital despairs and the physical wants to collapse, and after the attack is over, reappears and pushes on the path again. It may be ...
... higher powers of the spiritual mind and overmind, can fully intervene: they may indeed have started their work before, though only as influences; but under the new conditions they can uplift the central being towards their own level and commence the last new integration of the nature. These higher powers work already in the human unspiritualised mind, but indirectly and in a fragmentary and diminished ...
... substitutes for the divided straining of the individual nature, for the passion and strife of the separate ego, the calm, profound, harmonious and happy law of the universalised person within us, the central being, the spirit that is a portion of the supreme Spirit. This true Person in us, because it is universal, does not seek its separate gratification but only asks in its outward expression in Nature its ...
... evolution to something beyond it. Such a complexity and gathering up of many personalities in one person can be a sign of a very advanced stage of the individual's evolution when there is a strong central being that holds all together and works towards harmonisation and integration of the whole many-sided movement of the nature. But this opulent taking up of the past would not be a repetition of personality; ...
... be no liberation or at least no absolute release,—it recognises too the persistent spiritual truth of our personality as a factor of the highest experience. Not this natural but that divine and central being in us is the eternal Jiva. It is the Ishwara, Vasudeva who is all things, that takes up our mind and life and body for the enjoyment of the lower Prakriti; it is the supreme Prakriti, the original ...
... stopped—probably because the time has not yet come. This [ vision ] is the symbol of the opening of the centres to the Light. The swan is the Indian symbol of the individual soul, the central being, the divine part which is turned towards the Divine, descending from there and ascending to it. The two serpents interlaced are the two channels in the spine, through which the Shakti moves upward ...
... these things and therefore when a wave comes, it does not know how to avoid and is swallowed up for a time. It can be for a time only, because these things are no longer really yours, since the central being and the greater part of the nature no longer desire them. You have only to go on firmly and the time will come when the waves no longer rise. The real reason of the difficulty and the constant ...
... around what has taken the first decision—the central psychic will. All the jarring elements of your nature have to be harmonised, they have to be taken up one after another and unified with the central being. You may offer yourself to the Divine with a spontaneous movement, but it is not possible to give yourself effectively without this unification. The more you are unified, the more you are able to ...
... time, but you will surely succeed in the end. Once you have turned to the Divine, saying, "I want to be yours", and the Divine has said, "Yes", the whole world cannot keep you from it. When the central being has made its surrender, the chief difficulty has disappeared. The outer being is like a crust. In ordinary people the crust is so hard and thick that they are not conscious of the Divine within ...
... dictates. There are other centres of concentration, for example, one above the crown and another between the eye-brows. Each has its own efficacy and will give you a particular result. But the central being lies in the heart and from the heart proceed all central movements—all dynamism and urge for transformation and power of realisation. Page 1 What is one to do to prepare oneself for ...
... sense, in our waking experience, they are all confused together… There is the universal physical consciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness plane receives from the other ...
... too are seen to observe, criticise, help or oppose and restrain each other; it is as if we were a group-being, each member of the group with its separate place and function, and all directed by a central being who is sometimes in front above the others, sometimes behind the scenes." 18 × Sri Aurobindo, The ...
... 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 ...
... is aware of the mental being which controls the life and the body. But more deeply he becomes aware of his soul or psychic being as his true centre, the Purusha in the heart; the psychic is the central being in the evolution, it proceeds from and represents the Jivatman, the eternal portion of the Divine. When there is the full consciousness, the Jivatman and the psychic being join together. The ...
... If so, is it the same as the Jiva? Sri Aurobindo: The Jiva is something more than the psychic being. The psychic being is behind the heart; while the Jiva is high above, connected with the Central Being. It is that which on every level of consciousness becomes the Purusha, the Prakriti and the personalities of Nature. The psychic being, one may say, is the soul-personality. The psychic being most ...
... 4. The Psychic Being and Sadhana The Psychic Being Emergence of the Psychic—Bringing Forward the Psychic The true central being is the soul, but this being stands back and in most human natures is only the secret witness or, one might say, a constitutional ruler who allows his ministers to rule for him, delegates to them his empire, silently assents to ...
... which is the eternal soul, and the 'psychic being'; similarly, to avoid using the same word in both cases, Sri Aurobindo speaks in later writings of the 'psychic being' and of the divine center or 'central being'—the essential soul. What if we translate it 'la partie supérieure de l'âme,' [the higher part of the soul], rather than 'âme supérieure?' Then the soul would appear to be divided! ...
... this division within us. Page 362 To do this, each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted; what is not in accord is refused, rejected or transformed. It is a long endeavour which may take many years—but once it is done, the unification ...
... from Mother are identified by her symbol . References listing the actual sources can be found at the end of the book. The Swan is the Indian symbol of the individual soul, the central being, the divine part which is turned towards the Divine, descending from there and ascending to it. SOUL IN THE IGNORANCE Soul in the Ignorance, wake from its stupor. ...
... Self above may be the Atman one in all. When the Atman is individualised - i.e. supporting from above the play of individual being, it is called the Purusha or sometimes the Jivatman. It is the central being. Usually however it is the mental Purusha one first becomes aware of and through that the nature is led. To become aware of the psychic being or the central Purusha is more difficult. ...
... 213, 226-7, 234 God's labour, 235 Cellular action, 173 Godhead, 5 Cellular consciousness, 180 Cellular experiences, 168-71 Hatha yoga, 70, 269 Central being, 262 Higher mind, 78-9, 244-5, 263-4 Chaitya purusha, 262 Chandernagore, 13-4 Illumined mind, 78-9, 244, 263-4 Change, real, 193 Image-worship, 6 ...
... mountains. He is the Truth and He is the Mighty One. Sri Aurobindo, Kena and Other Upanishads: The Katha Upanishad of the Black Yajurveda Swan: Indian symbol of the individual soul, the central being, the divine part which is turned towards the Divine, descending from there and ascending to it. Sri Aurobindo, Letters on Yoga - III: The Animal World Swan is the symbol of the soul on ...
... And Page 224 what is significant, this Divine Will operative always and everywhere is also active in every individual human being in his 'central will' which resides in his central being. But this Will cannot reach the outer consciousness in its pure form; it becomes deformed in many ways and then acts in many different forms. About this polychromous chameleon manifestation of ...
... universal; the individualised self is only the universal experienced from an individual centre. If what you have realised is not felt to be one in all, then it is not the "Atman", only it is the central being not yet revealing its universal aspect as Atman. Page 281 ...
... method is to detach yourself from the thoughts coming from outside, and to try to reject them, saying: "They are not mine, these thoughts, therefore they have no access to me." Ever conscious of the central being, you must reject far from you the thought that comes, not letting it enter into you. Because the thoughts, the impulses, the sensations come from outside and you block them completely: "No, not ...
... of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Super- person) is the jivatman, the Individual Self, the central being of each individual formation. The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the ...
... possibilities. In the vital it becomes living and forceful with a definite mould. At last it brings down into the body its material shape. First then the awakening of the psychic Person. When this central being of a man becomes conscious, when it is Page 219 awakened from slumber or trance or from self-absorption, it opens its eyes to the outside world and its manifest organisation ...
... of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Super-person) is the Jivatman, the Individual Self, the central being of each individual formation. Page 52 The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit ...
... Beloved and the Master. This central sincerity, however, has to be worked out in actual life. For, one may be true in the spirit, but false—weak, that is to say—in the flesh. The light of the central being usually finds its way first into the mind. One becomes then mentally sincere: in other Page 84 words, one has the idea, the thought that the Divine is the goal and nothing else ...
... It is that which gives the inner motive to the forces of life, it is the secret inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the Page 21 pure and primal energy of our divine essence, driving ever upward and onward life's course of ...
... condition life ceases to turn towards the satisfaction of the separative ego. Eventually, ego has to disappear, and it comes to be replaced by the true spiritual Page 14 person, the central being, and life is turned towards the fulfillment of the Divine in terrestrial existence. As a result, our spirit, our self rises not only into an inner identity with some wide cosmic Self but into some ...
... thought when he said that all knowledge, all true knowledge consists in renriniscence. Page 116 Man, in his terrestrial body, although fallen, because shrouded and diverted from his central being of light and fire, is yet not, as I have said, wholly forsaken and cut adrift. He always carries within him that radiant core through all the peregrinations of earthly sojourn. And though the frontal ...
... superficial purification, of the physical Page 276 being, the subconscient and the inconscient must be completely conquered and illumined, and brought under ,jie direct sway of the central being. These nether domain of our being have to be made conscious and responsive to the higher Light. The first thing to do is to exert a central will for the opening of the physical nature to the ...
... changes. The pure immutable self is not touched by these movements; it witnesses and supports by its intangible eternity this mutable Nature in her vicissitudes. The real soul of the individual, the central being in us, is greater than these things, but accepts them in its outward evolution in Nature. And when we have got at this real soul, at the changeless universal self sustaining us and at the Purushottama ...
... others? चैत्य पुरुष [ caitya puruṣa ] means rather the पुरुष [ puruṣa ] in the चित् [ cit ], the fundamental (inner) consciousness. जीव [ jīva ] is the fundamental, or as we call it, the central being. But the fundamental being is not combined of the mental, vital, psychic etc., these are only expressions of the Jivatman; the Jivatman itself is self-existent in the Divine; essential in its ...
... possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all Page 104 the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature ...
... spiritual ecstasy; the essential principle of delight: a self-delight which is the very nature of the transcendent and infinite existence. Bhakti — devotion, love for the Divine. central being — the portion of the Divine which supports the individual being and survives from life to life; it has two forms: jivātman, which is above the manifestation in life, presiding over it, and the ...
... first decision Page 22 —the central psychic will. All the jarring elements of your nature have to be harmonised, they have to be taken up one after another and unified with the central being. You may offer yourself to the Divine with a spontaneous movement, but it is not possible to give yourself effectively without this unification. The more you are unified, the more you are able to ...
... particular reason and takes an earthly body, it is said that he is an Avatar. He may take many successive bodies according to the needs and circumstances, but it is always what could be called the "central being" which takes an earthly body. That is what is called an Avatar. I thought you knew that. Sri Aurobindo has explained this in many places. "Imperial Maheshwari is seated in the wideness above ...
... the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose ...
... government or the disturbance of a formerly achieved partial poise. All must be transitional until a first, though not a final, true harmonisation is achieved by finding our real centre. For the true central being is the soul, but this being stands back and in most human natures Page 80 is only the secret witness or, one might say, a constitutional ruler who allows his ministers to rule ...
... divine Many and dependent on the One; the Atman is the One supporting the Many. The psychic being does not merge in the Jivatman, it becomes united with it so that there is no difference between the central being supporting the manifestation from above and the same being supporting the manifestation from within it, because the psychic being has become fully aware of the play of the Divine through it. What ...
... of the secretly conscious forces of universal physical Nature. There is the universal physical consciousness of Nature and there is our own which is a part of it, moved by it, and used by the central being for the support of its expression in the physical world and for a direct dealing with all these external objects and movements and forces. This physical consciousness plane receives from the other ...
... force that wants to satisfy itself—like other forces—and takes hold of the consciousness for its purpose. One has to utilise these forces without letting them take hold; for this there must be the central being always in control of the forces of Nature that come to it, deciding for itself the choice of what it shall accept, how use, how arrange their action. Otherwise each Force catches hold of some part ...
... prevent the psychic from coming forward if there is the true will to get rid of these things and live in the psychic and spiritual consciousness. If there is the will to surrender in the central being, then the psychic can come forward. There is absolutely no reason why you should return when you have come with the intention of staying here for a sufficient time and it is better to keep ...
... too are seen to observe, criticise, help or oppose and restrain each other; it is as if we were a group-being, each member of the group with its separate place and function, and all directed by a central being who is sometimes in front above the others, sometimes behind the scenes. Your mental being was observing the vital and not quite easy about its vehemence,— Page 197 for the natural base ...
... volcano summit in the abyss. These are extreme examples, but others while they do not go so far, yet are now one thing, now just the opposite. If they can convert the lower fellow or discover the central being in themselves, then a true harmonious whole can be created. There are always two sides to every human being. In Western occultism they call them the good and the evil Persona (personality) ...
... 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—or else round a nexus of the two. It is the thing that was preparing in you. The consciousness was moving to take its station above the head. But in the meanwhile it ...
... turn to the via mystica after disappointments - but Page 58 disappointments are only the superficial cause: the fundamental cause is the urge in our central being towards God. Since the outward being is hard and crude, it sits up and takes notice of that urge mostly when outward blows fall thick upon it and make it look within. But without that urge ...
... আর থাকবে না, এলেও আর চেতনাকে স্পর্শ করতে পারবে না, তারপর তার আসাও বন্ধ হবে ৷ তােমাকে বলেছি একবার, মানুষের মধ্যে এক নয়, অনেক ব্যক্তি আছে ৷ many persons in one being – সকলেই বিভিন্ন ৷ তবে central being যদি সাধনা করে স্থিরভাবে, সকলে শেষে মায়ের বশে আসে ৷ যেমন দৃশ্য তেমনই লেখা দেখা যায় ধ্যানে – এমনকি খােলা চোখ দিয়ে দেখা যায় ৷ ইহাকে লিপি বা আকাশলিপি বলে ৷ ন: মা, তােমার নিকট যাহা ...
... – he just exists. Which is why after a time distance comes between him and the others whose pace is slower than his. This is much more relevant in the case of a spiritual aspirant. Dadaji’s central being has always been that of a Yogi. His Gurudev Sri Aurobindo once wrote to him: ‘You are a born Yogi.’ He has the soul of a Yogi that wants nothing but to give itself unconditionally to the Lord; ...
... herself is the author of her pain, a harsh truth to tell to the emotionally involved one, afflicted with the impending tragedy in life made known to her by himself. He tells her that it was her central being happy in the realm of happiness who yet saw another kind of joy, and plunged into the meaningful shadow cast by the Spirit. It sensed a negative infinity and got attracted by the possibility of ...
... according to its state of consciousness and point of view." 8 The self, Atman is in its nature either transcendent or universal (Paramatma, Atma). When it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine." 9 Page 79 The individual ...
... available to the outer consciousness of the mind, life and body, which are normally turned outwards; but if one turns inwards, it is found that the inner flame is the leader, and it opens out to our central being, which is called the jiva. This jiva is in its nature extremely sweet, and the Kathopanishad describes it as the "eater of sweetness", (madhvadah).42 This is because the jiva is manifested out ...
... is then that the soul begins to unveil itself and the psychic personality reaches its full stature. At this stage, as Sri Aurobindo points out, the soul, the psychic entity manifests itself as a central being which upholds mind, life and body and supports all the other powers and functions of the Spirit; the soul takes up its greater function as a guide and ruler of the nature. In the words of Sri Aurobindo: ...
... inner flame remembers our past, it understands the present and it has the sense of destiny; there is something that is awaiting to happen to us. The inner flame is the leader, and it opens to our central being which is called the Jiva. This Jiva is in its nature extremely sweet; Jiva is also called "Eater of sweetness". The Jiva is the lord of what was and what shall be. The inner flame represents the ...
... too are seen to observe, criticise, help or oppose and restrain each other; it is as if we were a group-being, each member of the group with its separate place and function, and all directed by a central being who is sometimes in front above the others, some-times behind the scenes." (Letters on Yoga, pp. 1019-20) Second Step: After recognising the vital element in the contused medley prevailing ...
... atmosphere which awakes in us an intense aspiration which strengthens the will to strive till the goal, and the sentiment of devotion and divine love. It penetrates into the hearts and awakes the central being, removes the screen which covers the psychic flame to lead the consciousness towards the Lord of our existence. My voice has an extraordinary power, it spreads a harmony, a peace, a light and an ...
... difference between a thought of the physical mind and a thought of the mind proper? The field is different and the capacity. In the Mother Conversations I have read; "If the central being makes its surrender, these difficulties can be destroyed." Page 223 So I thought: How easy it is to get the difficulties out of the system! What part of the mind is it that ...
... volcano summit in the abyss. These are extreme examples, but others while they do not go so far, yet are now one thing, now just the opposite. If they can convert the lower fellow or discover the central being in themselves, then a true harmonious whole can be created. (For a case of a double being who had no central organising part in him you can take R as an example.) During meditation, I had again ...
... It is that which gives the inner motive to the forces of life, it is the secret inspiration and aspiration that drive the movements of life. It is the heat of consciousness, the ardour of our central being that lives in the Truth and accepts nothing, nothing but the Truth. It is the Page 354 pure and primal energy of our divine essence, driving ever upward and onward life's course of ...
... These go forward in their life with an assurance and a certitude all their own, they are masters off their destiny.37 Sri Aurobindo expresses the same idea in this way: .... the true central being is the soul, but this being stand; back and in most human natures is only the secret witness or, one might say constitutional ruler who allows his minister to rule for him, delegates to them ...
... amplitude and splendour of its original form in the divine consciousness, to express that plenitude here below. This original, the archetype of each and every individual embodied upon earth is the central being, Jivatman. At the beginning the individual soul in terrestrial evolution is just a tiny particle of consciousness: it evolves, that is to say, grows and increases in stature and potency, through ...
... is also what Plato thought when he said that all knowledge, all true knowledge consists in reminiscence. Man, in his terrestrial body, although fallen, because shrouded and diverted from his central being of light and fire, is yet not, as I have said, wholly forsaken and cut adrift. He always carries within him that radiant core through all the peregrinations of earthly sojourn. And though the frontal ...
... Beloved and the Master. This central sincerity, however, has to be worked out in actual life. For, one may be true in the spirit, but false – weak, that is to say – in the flesh. The light of the central being usually finds its way first into the mind. One becomes then mentally sincere: in other words, one has the idea, the thought that the Divine is the goal and nothing else can or shall satisfy. With ...
... of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Superperson) is the j īvatman, the Individual Self, the central being of each individual formation. The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the ...
... our hopelessness, he stretches His hand and pulls us out of the difficulties and conflicts. Smilingly, He reassures us to make us feel something like a Presence. It is the inner support of the central being which vibrates in our acts and our thoughts. When it is well established, one perceives something like a hand that guides us more and more. Finally, it is He who establishes Himself more completely ...
... and remain silent and open like this. (Mother opens Her hands like a flower above Her head) Once there — but one must sincerely make a great effort to find it, — you come in contact with the central being; everything else becomes silent, and one has the feeling that "the Divine does everything for me". One is seized by an immutable joy, peace and freedom. And then nothing in the world is interesting ...
... by the enthusiasm which it had never felt before, the physical becomes the greatest collaborator under the command of the psychic being. It is then that all moves to a call that comes from the central being. When we are equipped with this direct functioning which comes straight from the psychic being, then the outer things and circumstances arrange themselves and we go where we should, where the ...
... nearness and a direct influence so that everyone can have access to Him. It is formidable. His presence vibrates, concrete, all around the Samadhi. And His influence penetrates and touches the central being and awakens the consciousness to the spiritual life. Even the agnostics, the unbelievers, people of bad-will who come out of curiosity to visit the Samadhi, return amazed by a mysterious alchemy ...
... done we carry this division within us. To do this, each thought, each feeling, each sensation, each impulse, each reaction, as it manifests, must be presented in the consciousness to the central being or its aspiration. What is in accord is accepted, what is not in accord is refused, rejected or transformed. It is a long task which may take many years — but once it is done the unification ...
... feel pleasure and pain, and react to all external stimuli, as has been demonstrated by Sir Jagadish chandra Bose, and display a certain sense of self-preservation and self-defence. No doubt, the central being is shaking off its drowse, and coming forward to assert itself and possess its nature. Then evolves mind, at first in its most elementary form of instinct in the animalcules and the lower animals ...
... stage comes when the consciousness of the sâdhaka has completely identified itself with the consciousness of the Mother, and regards itself neither as a worker nor as an instrument. The soul, the central being in him, liberated from the bondage of Nature, though possessing it and enjoying its play, rests in the arms of the divine Mother, and its terrestrial being is sovereignly used by Her for the ma ...
... and Will of which it is a lower derivation. THE DOUBLE MOVEMENT All this shows that a double movement goes on in each individual—one, helping the awakening and release of the central being and its consciousness, and the other, the development and purification of the nature. In terms of Sri Aurobindo's philosophy, this double process can be described as the awakening and liberation ...
... prana, a part of his pranic being or the lower vital may project itself into the animal birth for the desired enjoyment. It may enter the body of a pig or a dog or any other animal. But his soul or central being can never take an animal body. Such projection of a part being into non-human birth can be but a temporary episode in the life of the man for the exhaustion of his abnormal animal appetites. ...
... into them. The soul is made of love and joy, and it is not by any effort or outer influence, but by an innate, spontaneous urge that it turns to the Divine and offers itself to Him. It is the central being in man, embodying the central truth and purpose of his existence : the union with and the manifestation of the Divine in Matter. But this truth and purpose are realised by love and by nothing else—love ...
... into the fathomless cave of the heart. And it is also to be noted that the total psychic realisation is indispensable for a dynamic union with the Divine and the transformation of nature.... "The central being lies in the heart and from the heart proceed all central movements—all dynamism and urge for transformation and power of realisation.” ³ Describing the most concrete and effective way ...
... mortalities, as the rishis used to say. This then is the first necessity, one should awake in the central psychic being and then awaken the same psychic being in all the parts of the being that are now apparently soulless. With that consciousness in front one must face the question set by death and dissolution. Now, to start on the way one must get rid of all fear of death—one must not... and absolutely. It is the soul that is immortal upon earth and in the mortal being. For the life to be immortal here this soul has to be found not only in its own domain, in its own home, the central psychic behind and within the heart; but it must be found also in each and every part of the being—the soul in the mind, the soul in the vital, the soul in the body—the immortal in the mortalities... that is to say, manifests and embodies its immortality. Even this is just the beginning, the very first step, the indispensable primary condition. Every part and element of the whole being, down to the material cells of the body itself must be filled with the soul's consciousness, a field suffused with the consciousness of the soul. Next there will come the question of changing the very ...
... the mortalities, as the rishis used to say. This then is the first necessity, one should awake in the central psychic being and then awaken the same psychic being in all the parts of the being that are now apparently soulless. With that consciousness in front one must face the question set by death and dissolution. Now, to start on the way one must get rid of all fear of death – one must not be afraid... integrally and absolutely. It is the soul that is immortal upon earth and in the mortal being. For the life to be immortal here this soul has to be found not only in its own domain, in its own home, the central psychic behind and within the heart; but it must be found also in each and every part of the being – the soul in the mind, the soul in the vital, the soul in the body – the immortal in the... the immortal, that is to say, manifests and embodies its immortality. Even this is just the beginning, the very first step, the indispensable primary condition, Every part and element of the whole being, down to the material cells of the body itself must be filled with the soul's consciousness, a field suffused with the consciousness of the soul. Next there wil1 come the question of changing the very ...
... Devotion and Self-giving Words of the Mother - II Self-giving Self-giving is true prayer. Self-giving: by this the whole being gets progressively unified round the central psychic being. Give yourself up―it is the best way of finding yourself. Page 100 Give yourself, all that you are and what you do, to the Divine, and you will have... suffering. 28 December 1954 Three typical modes of total self-giving to the Divine: (1) To prostrate oneself at His feet, giving up all pride in perfect humility. (2) To unfold one's being before Him, open one's whole body from head to foot, as one opens a book, exposing one's centres so as to make all their movements visible in a complete sincerity that allows nothing to remain hidden ...
... Consciousness. As the ideal for the individual is to be conscious of its central inner being and relate all its parts and all its movements to that, central reality, organise itself in perfect harmony around this core of its being, even so a group-centre has to organise itself in perfect harmony Page 50 around the central reality of the Mother: only so can it grow and grow harmoniously... of a centre must learn from the very outset and ever afterwards. He must always try to rise in consciousness, reach an ever higher status of being and from there let the work flow, as it were, from a spontaneous spring. As one rises in consciousness and being, naturally and inevitably this consciousness widens and one feels naturally and spontaneously kinship and union with all others. Work or service... corporate life. That is a self-evident truth understood and accepted by one and all. But the crux of the matter is how to achieve the harmony. It can be achieved only on a higher level of being and consciousness, on the lower ordinary level there can be only a compromise, an unstable balance, an uncertain counter-poising of diverse and divergent elements. Also, it must be noted, that the higher ...
... Presence and Consciousness. As the ideal for the individual is to be conscious of its central inner being and relate all its parts and all its movements to that central reality, organise itself in perfect harmony around this core of its being, even so a group-centre has to organise itself in perfect harmony around the central reality of the Mother: only so can it grow and grow harmoniously. Indeed a group... of a centre must learn from the very outset and ever afterwards., He must always try to rise in consciousness, reach an ever higher status of being and from there let the work flow, as it were, from a spontaneous spring. As one rises in consciousness and being) naturally and inevitably this consciousness widens and one feels naturally and spontaneously kinship and union with all others. Work or service... members of the corporate life. That is a self-evident truth understood and accepted by one and all. But the crux of the matter is how to achieve the harmony. It can be achieved only on a higher level of being and consciousness, on the lower ordinary level there can be only a compromise, Page 341 an unstable balance, an uncertain counter-poising of diverse and divergent elements. Also, it ...
... persons who have organised, individualised and to a certain extent converted their vital being can be said to survive, because they have brought into their exterior consciousness some shadow of the psychic entity which is immortal by its very nature and whose aim is to progressively build up the being around the central Divine Will. Page 146 ... environments. One part may enter into another person who has an affinity for it, another may even enter an animal, while that which has been alive to the divine Presence may remain attached to the central psychic being. But if you are fully organised and converted into a single individual, bent on reaching the goal of evolution, then you will be conscious after death and preserve a continuity. As to rebirth... a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, the ...
... inmost soul, that is, the central psychic being, influences the superficial parts of the consciousness (superficial in comparison with it: mental parts, vital parts). The purest mind, the highest vital, the emotive being—the soul influences them, influences them to an extent where one has the impression of entering into contact with it through these parts of the being. So people take these parts... "the inmost soul", that is, the central soul, the real soul. For 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 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... 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 with my psychic being?", "Your question itself proves that you don't have it!" The Mother Questions and Answers (1955): 3 August 1955 ...
... persons who have organised, individualised and to a certain extent converted their vital being can be said to survive, because they have brought into their exterior consciousness some shadow of the psychic entity which is immortal by its very nature and whose aim is to progressively build up the being around the central Divine Will Page 77 ... environments. One part may enter into another person who has an affinity for it, another may even enter an animal, while that which has been alive to the divine Presence may remain attached to the central psychic being. But if you arc fully organised and converted into a single individual, bent on reaching the goal of evolution. Page 74 then you will be conscious after death and preserve a... a common misconception about rebirth. People believe that it is they who are reincarnated, yet this is a palpable error, though it is true that parts of their being are amalgamated with others and so act through new bodies. Their whole being is not reborn, because of the simple fact that what they evidently mean by their "self" is not a real individualised entity but their exterior personality, ...
... that the central psychic being comes forward and exercises what is at most a general influence on the other limbs of the being. It should enter into its counter-parts or counter-points – the inherent psychic centres of each part and parcel and make them directly active. The central psychic – self – has its delegated selves everywhere in the global being. Indeed each particle of the being must itself... potency of poise – the higher the better – towards the higher mind, towards the overmental – and beyond. The Divine Presence in the heart – the central psychic – should not only be felt constantly there in the heart but in all other parts or levels of the being: it must create or awake its figure or norm everywhere so that it can inspire and control directly all activities and movements in a global and... that of the Overmind. Its character is a global and entire being and consciousness, a cosmic and universal all-inclusive existence. Each being attains its self and each self lives in every other self and all selves together and at the same time live in each self. The diversities are not abolished – as in the unitary consciousness and being of the absolute Existence, Brahman – variations are ...
... envelope of the being, everything depends on its attitude at the moment of death, and that attitude necessarily depends on its inner development and its unification. If we take the best instance, of someone who has unified his being completely around the divine Presence within him, who is now only one will, one consciousness, this person will have grouped around his central psychic being a fully developed... too depends on the degree of development, the conditions of death―and above all on the unification of the being and its attitude at the time of leaving the body. The question here was about fully developed beings, that is, fully developed psychic beings—and I don't know if it means a psychic being which has profited by its presence in a physical body to do yoga, for then the conditions are quite different... evolved souls in beings either preparing to be born or already born. As I said, the cases are quite different; it depends more on psychological conditions than on material ones, but it also depends on material conditions. It depends on the state of development of the soul which wants to reincarnate―we take the word "soul" here in the sense of the psychic being, what we call the psychic being―it depends on ...
... this inmost soul, that is, the central psychic being, influences the superficial parts of the consciousness (superficial in comparison with it: mental parts, vital parts). The purest mind, the highest vital, the emotive being—the soul influences them, influences them to an extent where one has the impression of entering into contact with it through these parts of the being. So people take these parts... "the inmost soul", that is, the central soul, the real soul. For 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 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... 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 with my psychic being?", "Your question itself proves that you don't have it!" That's all, my children? Sweet Mother, I have heard that ...
... longer covered by it—therefore they Page 249 can freely have inner experiences. The outer mind is either quiescent or in some way reflects or shares the experience. As for the central consciousness being separated from all mind that would mean a complete trance without any recorded experiences. It is the subtle parts of the physical that go up. The external consciousness can also go... experience of the inner being in a conscious dream state, svapna-samādhi . The numbness and the feeling of being about to lose consciousness are always due to the pressure or descent of a Force to which the body is not accustomed but feels strongly. Here it was not the physical body that was being directly pressed, but the subtle body, the sūkṣma śarīra in which the inner being more intimately dwells... inside is necessary because the active mind of the human being is at first too much turned to outward things; it has to go inside altogether in order to live in the inner being (inner mind, inner vital, inner physical, psychic). But with training one can arrive at a point when one remains outwardly conscious and yet lives in the inner being and has at will the indrawn or the out-poured condition; you ...
... who represent and strive to satisfy it. This is the war of the Gods and Titans, the symbol of which the old Indian literature is full, the struggle of the Mahabharata of which Krishna is the central figure being often represented in that image; the Pandavas who fight for the establishment of the kingdom of the Dharma, are the sons of the Gods, their powers in human form, their adversaries are incarnations... law of our nature which secretly conditions all our activities, and in this sense each being, type, species, individual, group has its own dharma. Secondly, there is the divine nature which has to develop and manifest in us, and in this sense dharma is the law of the inner workings by which that grows in our being. Thirdly, there is the law by which we govern our outgoing thought and action and our... bhakta representing the fellowship of those in whom that law is manifest, bhagavān , the divine Lover and Beloved in whose being and nature the divine law of love is founded and fulfils itself. The Avatar represents this third element, the divine personality, nature and being who is the soul of the Dharma and the saṅgha , informs them with himself, keeps them living and draws men towards the felicity ...
... products of imagination of the departed being himself, the experiences, negative as well as positive, that he undergoes there are very much concrete and intense for the subjective consciousness of the being. But, hopefully, the departed being has not to stay there for long. Because of the constantly exercised spiritual pressure coming from the central psychic being, these imaginary, subjectively fabricated... remaining unaware of the indwelling psychic being. But what about the psychic at that time? It continues to grow and develop independently in a line of its own but all the time governing and controlling the developments of the outer instruments with a masterly grip over them. We must not forget that just as our psychic being is essentially immortal, its own central line of development too is immune from... auspicious death and a spiritually fruitful other-worldly journey. And the best preparation in this regard is to organise and harmonise all the parts of one's consciousness around the central psychic being so that they can be pliably moulded and governed at all times and in every way by one's divine centre. If one can do that, he will find after "death" that all that is required for his spiritual ...
... channel and instrument of the one Existence. A support for the individual manifestation and action of the universal Force, it gradually reveals behind it the true Person in us, the central eternal being, an everlasting being of the Supreme, a power and portion of the transcendent Shakti. 2 Here too, in this movement by which the soul divests itself gradually of the obscure robe of the ego, there... ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved,—a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent... pass through these two stages of the inner change without being arrested or fixed in either, we are admitted to a greater divine equality which is capable of a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding and all-possessing equality of the perfected soul, an intense and even wideness and fullness of its being embracing all things. This is the supreme period and the ...
... the invasion of others into one's own being is to remain always in Page 305 the confusions of the intermediate zone. Only the Divine should be called into one's personal adhar—by which is not meant the loss of one's personal being or any idea of becoming the Divine, for that should be avoided. The ego has to be overcome, but the central personal being (which is not the ego but the individual... meet here many difficulties and much danger; only those who follow scrupulously a strict guidance or have Page 299 the psychic being prominent in their nature pass easily as if on a sure and clearly marked road across this intermediate region. A central sincerity, a fundamental humility also save from much danger and trouble. One can then pass quickly beyond into a clearer Light where if... little Gods or strong Daityas or smaller beings who want to create, to materialise something or to enforce a mental and vital formation in the earth life and are eager to use or influence or even possess the thought and will of the sadhak and make him their instrument for the purpose. This is quite apart from the well-known danger of actually hostile beings whose Page 298 sole purpose is ...
... distinct object now being swallowed up in the halo? My difficulty is that if it is "halo" simply it cannot be a "moon" as well. But possibly the compound "halo-moon" is elliptical for "moon with its surrounding halo". Well, it is of course the "moon with its halo", but I wanted to give a suggestion if not of the central form being swallowed up in the halo, at least of moon and halo being one ecstatic... that the whole essence of the truth of life is given by them and every cry in the being seems answered. So be kind enough to take a little trouble and give me an intimate knowledge of them. I'll be very happy to know their sources and the sort of enthousiasmos you had when writing them. How exactly did they come into being? The choice is excellent. I am afraid I could not tell you in detail the sources... satisfied in itself, not asking or aspiring for anything else, for self-exceeding of any kind. That aspiration, on the contrary, is self-imposed on the imperfection of Earth; the very fact of the Divine being there, but suppressed Page 241 in its phenomenal opposites, compels an effort to arrive at the unveiled Divine—by ascent, but also by a descent of the Divine Perfection for evolutionary ...
... They are the famous 'Ida', 'Pingala' and 'Susumna.' Ida and Pingala are on either side of the spinal cord, the central one being the Susumna. The two on either side are the ascending and the descending lines, (sometimes they are represented as the twins, knowledge and power); the central holds the balance between the two, representing the consciousness of unity or synthesis. These are the triple forces... (Purak, Rechak and Kumbhak); these are described as the means of controlling and matsering the life-force, Prana. The two lines on either side of the central one form a circulatory system, distributing the forces through the body; the central one, as I said, balancing the two, maintains the poise; it has also a special function of its own not only to guide the forces around itself but also to direct... your move.9 NOTES 1. The divine soul or consciousness in man embraces both the sphere of consciousness, the higher and the lower. 2. That central consciousness hoards the delight, keeps it tight bound in the depth of the heart, so that it may not be spilt and spoilt – the material sheath with its teguments and ligaments must be strong and make ...
... In Bengal, there were already the revolutionary groups organised by Barrister P. Mitter and Sarala Ghoshal (Chaudhurani), and by 1903 a strong base had been established in Bengal, the central direction being vested in a committee of five consisting of Sister Nivedita, C. R. Das, P. Mitter, Suren Tagore and Jatin Banerjee.* Then came the Partition of Bengal, the great upsurge in Bengal and... Convention is the arbiter of the destinies of the Congress". From the public postures of the two parties, it was clear enough that the Convention being conscious of its inherent weakness wanted to get into a burrow of its own contriving, but the Nationalists, being likewise conscious of their growing strength, were quite willing to thrive in the open and free air. Writing again two days later in... didn't promise such a prospect with anything like certainty. His political standpoint was by no means entirely pacifist, and he wasn't opposed to violence or violent revolution on principle or as being forbidden by the spirit and letter of the Hindu scriptures. He was later to elaborate, in the fifth chapter of the first series of his Essays on the Gita, his ideas on the subject holding out in ...
... the 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,’ we read in The Synthesis of Yoga. ‘It is the very nature of the soul or the psychic being to turn towards the Divine Truth as the sunflower to the sun.’ 12 The psychic being is ‘the true evolving individual in our nature.’ It is our central, true being that has taken... spiritual truth or prevent it from being true. X is perfectly right when he says that this is his true mother; for she has given him a new birth in an inner life and is creating him anew for a diviner existence.’ 14 ‘By remaining psychically open to the Mother, all that is necessary for work or Sadhana develops progressively, that is one of the chief secrets, the central secret of the Sadhana,’ wrote... Yogas: 1. Because it aims not at a departure out of the world and life into Heaven or Nirvana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object … Even the Tantra and Vaishnavism end in the release from life; here the object is the divine fulfilment of life. 2. Because the object sought after is not an individual achievement of divine ...
... it is said that samadhi does not bring any change in the outer being. But I think it is not so in the samadhi of our Yoga. There is no reason why samadhi should have no effect on the waking being. But why are some experiences received more easily in samadhi? I think one reason is that in samadhi our central consciousness gets separated from the mind no less than from the... experience. As for the central consciousness being separated from all mind that would mean a complete trance without any recorded experiences. Why are certain things of the sadhana better worked out in samadhi than in the waking state? It is easier to do it in samadhi so long as the waking consciousness is not governed consciously by the inner being. In... ego unreal? the body no longer a limitation? What is the use of merely arguing that the higher being is wide and infinite? Do these realisations come when you are in the higher being and if not why not? The inner being easily opens to all these realisations, the outer does not. So unless your inner being becomes conscious of itself, the mere ascent gives only height or some vague sense of other planes ...
... channel and instrument of the one Existence. A support for the individual manifestation and action of the universal Force, it gradually reveals behind it the true Person in us, the central eternal being, an everlasting being of the Supreme, a power and portion of the transcendent Shakti.¹ Here too, in this movement by which the soul divests itself gradually of the obscure robe of the ego, there is... satiety, with their causes and conditions, and being really healthy or filled. How different to know in what drunkenness consists, — as being a state occasioned by a vapor that rises from the stomach, — and being drunk effectively. Without doubt, the drunken man knows neither the definition of drunkenness nor what makes it interesting for science. Being drunk, he knows nothing; whilst the physician... its foundation and status, the second is its power of being, the dynamis of its self-existence. All that a timeless eternity of self-awareness sees in itself as truth of being, the conscious power of its being manifests in Time-eternity. To Supermind therefore the Supreme is not a rigid Indeterminable, an all-negating Absolute; an infinite of being complete to itself in its own immutable purity of existence ...
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