... difference between the voice of the mental Purusha and the voice that comes from the depths of the heart, the psychic voice? The psychic voice is silent—it manifests in the form of an understanding or knowledge rather than in words. 17 March 1935 Isn't there any difference between the effect of the psychic voice and the voice of the mental Purusha? Yes, there is a great difference... When can one hear the psychic message? When one is very silent and attentive. Page 85 My mind is still ignorant and totally lacking in calm—so how did the mental Purusha awaken? The mental Purusha is always more or less awake in those who are in the habit of observing themselves. I think that the love and peace which come by the opening of the heart are psychic and unmixed... part is wrong and which is right? If the psychic consciousness were fully awakened, it would decide. But in this case it is one part of the mind arguing with another and, at best, it is the mental Purusha that steps in and decides. 11 June 1934 Page 45 I don't quite understand what you mean by "There is nothing impossible about a prompt conversion; the difficult thing is to ...
... within watching all the mental activities but separate from them, just as you can watch things going on outside on the street, then that is the separation of mental Purusha from mental Prakriti. Still I cannot separate the mental Purusha from mental Prakriti! You will have to learn the trick. You must learn to become the observer of thoughts and no longer the thinker. ... quiescence of the mental Purusha and as soon as they were looked at could go on no more. Usually one has to reject them before the mind falls silent. What are these things we call thoughts? They are forms of the play of mental forces. These mental forces come from general Nature and make use of the individual mind for expressing themselves. Usually the mental Purusha accepts and allows... a full consent to it and a resolution to abide by its truth. So far as I remember now all that took place within a few seconds. Very good. Page 75 SEPARATING MENTAL PURUSHA FROM MENTAL PRAKRITI When my consciousness keeps itself separate from reading or talking, it cannot understand what is being said or read. That only means that ...
... being, it cannot be regarded as a combination of things. The Jivatman and the Mental Purusha When the Atman is individualised—i.e. supporting from above the play of individual being, it is called the Purusha or sometimes Page 62 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... opposed to a partial and merely mental or moral self-mastery. I don't think the Jivatma is concentrated anywhere,—except in this sense that in the waking state it is the mental Purusha that leads and the seat of the mental Purusha is in the head, behind the centre between the eyebrows. In the dream state what Page 63 remains active in the body is the externalising consciousness (or something... Page 66 kind would be impossible to mental man, liberation would be impossible; he would first have to become a supramental being. As for the Purusha it is there on all planes; there is a mental Purusha, manomaya , leader of the life and body, as the Upanishad puts it, a vital, a physical Purusha; there is the psychic being or Chaitya Purusha which supports and carries all these as it were. One ...
... his mental being. But the sense of difference from the mind is more difficult and less firmly distinct. But still it is there; it is characterised by any or all of three intuitions in which this mental Purusha lives and becomes by them aware of his own greater existence. First, he has the intuition of himself as someone observing the action of the mind; it is something which is going on in him and... sākṣī . Witness Purusha is a pure consciousness who watches Nature and sees it as an action reflected upon the consciousness and enlightened by that consciousness, but in itself other than it. To mental Purusha Nature is only an action, a complex action of discriminating and combining thought, of will, of sense, of emotion, of temperament and character, of ego feeling, which works upon a foundation of... directions and much variation, refining and extension, but is able to act in thought and imagination and a mental world of much more subtle and flexible creations. But also there is an intuition in the mental Purusha of something larger and greater than this present Page 633 action in which he lives, a range of experience of which it is only a frontal scheme or a narrow superficial selection. By ...
... at once—nor can it be done safely if it is only the lower form of the universal energy of which we are aware, for then, as has already been said, there must be some other control, either of the mental Purusha or from above,—but still it is the aim which we must have before us and which can be wholly carried out when we become insistently aware of the highest spiritual presence and form of the divine... surrender too of the whole action of the individual self to the Shakti is in fact a form of real self-surrender to the Divine. It has been seen that a most effective way of purification is for the mental Purusha to draw back, to stand as the passive witness and observe and know himself and the workings of Nature in the lower, the normal being; but this must be combined, for perfection, with a will to raise... relations created by their interaction. This it is that makes possible the dual attitude. There is however a possibility of arriving at this result without the passage through the passivity of the mental Purusha, by a more persistently and predominantly kinetic Yoga. Or there may be a combination of both the methods, alternations between them and an ultimate fusion. And here the problem of spiritual action ...
... are certain circumstances in which the survival of the outer mental personality representative of the inner mental Purusha could be possible. It could happen if our mental being came to be so powerfully individualised on the surface and so much one with the inner mind and inner mental Purusha and at the same time so open plastically to the progressive action of the Infinite that the soul no longer needed... Nature. But such a survival could only persist in the subtle body; the being would still have to discard its physical form, pass to other worlds and in its return put on a new body. The awakened mental Purusha and vital Purusha, preserving the mind sheath and the life sheath of the subtle body which are usually discarded, would return with them into a new birth and keep a vivid and sustained sense of ...
... division complete, that is all. It is the inner mind—the mental Purusha—that can stand back as a witness and observe the outer being, which, as previously stated, is chiefly ruled by the viral nature (desires and emotions), and thereby arrive at detachment, freedom, and joy. As Sri Aurobindo states: ... the mental Purusha has to separate himself from association and self-identification ...
... attachment to or dependence on the things of the body. Thus disciplined the mind will gradually learn to take up towards the body the true attitude of the Purusha. First of all, it will know the mental Purusha as the upholder of the body and not in any way the body itself; for it is quite other than Page 344 the physical existence which it upholds by the mind through the agency of the vital... action as much as possible and especially that too much action is a hindrance because it draws off the energies outward. To a certain extent this is true; and we must note farther that when the mental Purusha takes up the attitude of mere witness and observer, a tendency to silence, solitude, physical calm and bodily inaction grows upon the being. So long as this is not associated with inertia, incapacity ...
... to replace it. So anything is able to take hold of my mind and use it as if it came from the truth! A control is necessary - if nothing higher, there ought at least to be the will of the mental Purusha (that is different from the control by the reason). What is this will and from what centre does it act? It is the will of the Purusha that can act directly or from anywhere... 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. Even during action, when I am vigilant ...
... control of the mental Puru-sha, it does not run parallel to the will of the mental Purusha. The nature force operating in mind has another way of operating, very different. There is mental, vital, and physical Page 212 being—mental nature, vital nature, physical nature, and the purusha in each,—mental purusha, vital purusha, and the physical purusha means the subjective self. There is ...
... being closely joined and much involved in each other and we are not able to distinguish clearly soul and nature. But in the purer substance of mind we can more easily discern the dual strain. The mental Purusha is naturally able in its own native principle of mind to detach itself, as we have seen, from the workings of its Prakriti and there is then a division of our being between a consciousness that... inferior, groping, partial or perverse translation into mentality of something in the supermind. But neither of these movements can be successfully executed by the sole individual unaided power of the mental Purusha in us, but needs the help, intervention and guidance of the divine Self, the Ishwara, the Purushottama. For the supermind is the divine mind and it is on the supramental plane that the individual ...
... ills and would be glad enough to remove it; for the Prana in them is the Animal who revolts and who obscures and deceives their knowledge and coerces their will by his refusal. Therefore the mental Purusha has to separate himself from association and self-identification with this desire-mind. He has to say "I am not this thing that struggles and suffers, grieves and rejoices, loves and hates, hopes... lightens from above. But the silence is necessary; in the silence and not in the thought we shall find the Self, we shall become aware of it, not merely conceive it, and we shall withdraw out of the mental Purusha into that which is the source of the mind. But for this withdrawal a final liberation is needed, the release from the ego-sense in the mind. Page 355 ...
... nature of Purusha and Prakriti, Sri Aurobindo writes: The Being is one throughout, but on each plane of Nature, it is represented by a form of itself which is proper to that plane, the mental Purusha in the mental plane, the vital Purusha in the vital, the physical Purusha in the physical. 24 The Purusha is the silent witness consciousness which observes the actions of Prakriti... experience of the separation of Purusha from Prakriti may take place on any plane of the being. Usually it is in the inner mental that this separation first happens and it is the inner mental Purusha who remains silent, observing the Prakriti as separate from himself. But it may also be the inner vital Purusha or inner physical or else without location simply the whole Purusha consciousness ...
... swapna-samadhi it became a little clearer why I am unable to record all that happens in the trance. When the consciousness rises, my mental Purusha can follow it only up to a certain distance on the higher planes, after which the consciousness flies away, leaving the mental Purusha behind. That is quite natural. The higher planes are not planes on which man is naturally conscious and he is even ...
... Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface in the thoughts, perceptions, activities of our mind-nature, a being of life which expresses something of itself in the impulses, feelings, sensations ...
... of one's body—for the Yoga, and not for the Yoga only. One cannot be in fully developed mental being even, if one has not control of the thoughts, is not their observer, judge and master,—the mental Purusha, manomaya purusa, sāksi, anumantā, īswara [the mental Being, the witness, the giver of sanction, the Master]. It is no more proper for the mental being to be the tennis ball of unruly and unc ...
... The Purusha is that which sanctions or refuses. The vital being responds to the ordinary life waves in the animal; man responds to them but has the power of mental control. He has also as the mental Purusha is awake in him the power to choose whether he shall have desire or train his being to surmount it. Finally, there is the possibility of bringing down a higher nature which will not be subject ...
... before the experiences of the Yoga can be fully understood. The Being is one throughout, but on each plane of Nature, it is represented by a form of itself which is proper to that plane, the mental Purusha in the mental plane, the vital Purusha in the vital, the physical Purusha in the physical. The Taittiriya Upanishad speaks of two other planes of the being, the Knowledge or Truth plane and the ...
... everything else which is his". This clearly indicates that by "soul" he means the vital and the mental being. Otherwise how can the soul be not "in good or healthy state"? Can we even say that the mental Purusha is or is not "in good or healthy state"? Of course not. It is obvious that they are thinking of the mental and vital Prakriti or that part of the being which is involved in Prakriti, not of ...
... own manner, unable to establish a truth relation between the timeless and things in time and unable to act and will out of its indefinite Infinite. The action that then remains possible to the mental Purusha is the mechanical action of the instruments of the Prakriti continuing by force of old impulsion and habit or continued initiation of past energy, prārabdha , or else an action chaotic, unregulated ...
... less than the capacity of the impulsive soul, the vital conscious being or Purusha within it, the capacity of the mental energy less than the capacity of the intellectual and emotional soul, the mental Purusha within it. For the soul is the inner consciousness which aspires to its own complete self-realisation and therefore always exceeds the individual formation of the moment, and the Force which has ...
... Over each grade of our being a power of the Spirit presides; we have within us and discover when we go deep enough inwards a mind-self, a life-self, a physical self; there is a being of mind, a mental Purusha, expressing something of itself on our surface Page 929 in the thoughts, perceptions, activities of our mind nature, a being of life which expresses something of itself in the impulses ...
... Nature. The others were a qualified ego-idea and ego-sense supporting themselves on the play of the Prakriti; but this is the pure fundamental ego-power supporting itself on the consciousness of the mental Purusha. And because it seems to be above or behind the play and not in it, because it does not say "I am the mind, life or body," but "I am a being on whom the action of mind, life and body depends," ...
... must wait for the perfection of the tapasic perceptions, but this is not the Will of the Master. Faith. Enthusiastic faith (aveshamaya & anandamaya) in the guidance is independent of the mental Purusha, but he interferes with the faith in the details & therefore clouds the general faith.. This has to be mended. Script Faith in every smallest detail of the guidance must be not only a belief ...
... movements of one's body—for the Yoga, and not for the Yoga only. One cannot be a fully developed mental being even, if one has not a control of the thoughts, is not their observer, judge, master,—the mental Purusha, manomaya puruṣa, śakṣī, anumantā, īśvara . It is no more proper for the mental being to be the tennis ball of unruly and uncontrollable thoughts than to be a rudderless ship in the storm of the ...
... The Purusha is that which sanctions or refuses. The vital being responds to the ordinary life waves in the animal; man responds to them but has the power of mental control. He has also, as the mental Purusha is awake in him, the power to choose whether he shall have desire Page 134 or train his being to surmount it. Finally, there is the possibility of bringing down a higher nature which ...
... before the experiences of the yoga can be fully understood. The Being is one throughout, but on each plane of Nature, it is represented by a form of itself which is proper to that plane, the mental Purusha in the mental plane, the vital Purusha in the vital, the physical Purusha in the physical. The Taittiriya Upanishad speaks of two other planes of the being, the Knowledge or Truth plane and the ...
... the becoming is Prakriti. But then each inner being has its Purusha? Or is there one Purusha in all the beings? (Nolini) In each part of the being: that is, there is a vital Purusha, a mental Purusha, a physical Purusha.... It is what we call consciousness? Yes, the conscious being. The conscious being in its continuity? Yes. But how can one do the sadhana if the conscious ...
... psychic being is the soul developing in the evolution.) Sri Aurobindo Letters on Yoga - I: Classification of the Parts of the Being As for the Purusha it is there on all planes; there is a mental Purusha, manomaya , leader of the life and body, as the Upanishad puts it, a vital, a physical Purusha; there is the psychic being or Chaitya Purusha which supports and carries all these as it were. One ...
... Purusha: The Lord is the Supreme Purusha, the Purushottama. The Atman is the universal Purusha. The Jivatman is the individual Purusha, and the physical Purusha, the vital Purusha, the mental Purusha and the secret Purusha in the heart are projections of it. The soul is the Purusha that enters into the evolution. Is my understanding correct? This is one way of putting it. Mental ...
... less than the capacity of the impulsive soul, the vital conscious being or Purusha within it, the capacity of the mental energy less than the capacity of the intellectual and emotional soul, the mental Purusha within it. For the soul is the inner consciousness which aspires to its own complete self-realisation and therefore always exceeds the individual formation of the moment, and the Force which ...
... 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 be the Self above with the mental Purusha as its delegate. Either of these once in action does the harmonising etc. The second way is to act with your mental will on these things, not allowing yourself to drift and not getting upset ...
... formation of Prakriti, the individual takes the poise of the vital Purusha (prānamaya purusa), and in the mental formation of Prakriti in the human complex, the individual takes the poise of the mental Purusha (manomaya purusa). But these assumptions of the Purusha corresponding to gradual formations of forms of Prakriti have behind them the consent of the Purusha, and the capital point of importance ...
... to remain detached from both the parties. Has the psychic taken up this role? I don't know what is this mediator. The only parts that can mediate are the psychic being or else the mental Purusha or mental will. But the psychic does not flutter. If it is either of the other two, you ought to be able to know. I wrote a prayer in French to the Mother. Her answer was: "Ouvre ...
... gathered into or form one reality. The observer and the observed are the two ends, the polarisation of a single entity: and all are realise at that level. But the scientific observer is only the mental purusha and in his observation the absolute objectivisation is not possible. The Einsteinian equations that purport to rule out all local view-points can hardly be said to have transcended the co-ordinates ...
... witness Purusha, which observes all the vital movements and also through its own angle the other parts. Likewise the physical has a Purusha and it too observes through its own consciousness. The mental Purusha says, "I see I am thinking, reasoning etc."; the vital Purusha says, "I see I am angry, violent or enjoying, energising etc."; the physical Purusha says, "I see I am acting, walking, running ...
... then find that you are not only watching the universal action of Nature but consenting to it. The movement of watching that is going on in you is not the separation of the true Purusha, but the Mental Purusha. As the Purusha you can not only watch as the sāksi – witness – but act as the giver of sanction – anumantā . You can stop the movement of Nature that is going on in you. Sadhaka : ...
... movements of one's body—for the Yoga, and not for the Yoga only. One cannot be a fully developed mental being even, if one has not control of the thoughts, is not their observer, judge, master,—the mental Purusha, manomaya puruṣa, sākṣī, anumantā, īśvara . It is no more proper for the mental being to be the tennis ball of unruly and uncontrollable thoughts than to be a rudderless ship in the storm of the ...
... first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayaḥ prāṇaśarīra netā of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may ...
... experience of the Purusha, often felt first as the Witness silent, upholding all the nature; but the Purusha can also be experienced as the Knower and the Ishwara. Sometimes it is as or through the mental Purusha in one centre or another, sometimes as or through the vital Purusha that one can become aware of one's self or spirit. It is also possible to become aware of the secret psychic being within by ...
... inner mental, the inner vital, the inner physical. The psychic is the inmost—supporting all the others. Usually it is in the inner mental that this separation first happens and it is the inner mental Purusha who remains silent observing the Prakriti as separate from himself. But it may also be the inner vital Purusha or inner physical or else without location simply the whole Purusha consciousness ...
... dynamic movement. The Self and Life It is always possible to have realisations of a kind on the mentalspiritual plane even if the vital is still impure. There is a sort of separation of the mental Purusha and Prakriti which results in a knowledge that has no transforming effect on the life. But the theory of these Yogis is that one has to know the Self; life and what one does in life do not matter ...
... Purusha can give assent to any movement of nature or withhold it or it can direct the Prakriti what to do or not to do. It can allow it to indulge sex or withhold indulgence. It is usually the mental Purusha (Manomaya Purusha) that one thus realises, but there is also the Pranamaya or vital Purusha. By the word Overself they probably mean this Purusha—they take it as a sort of personal Atman. S ...
... divine will-force, vibration of the divine delight intensities into a universal harmony, an illimitable diversity, a manifold rhythm of their powers, forms and interplay of living consequences. The mental Purusha rising into the vijñānamaya must ascend into these three powers. It must turn by conversion of its movements into the movements of the gnosis its mental perception, ideation, will, pleasure into ...
... of the Yoga of self-transcendence by self-knowledge. The soul that aspires to perfection, draws back and upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha, from the mental into the knowledge-soul and from that self of knowledge into the bliss Purusha. This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes ...
... heavens he reaches the Self of Mind. The Self of Mind 65 This is where "the climbing hierarchy of worlds" paused. At this summit space alone with an enormous Self of Mind (The Mental Purusha) Aswapati now stood. This is a realm of total withdrawal from the world Which has sprung from it: Omnipotent, immobile and aloof, In the world which sprang from it, it took no part[:] ...
... Immortality of the mind can come about only if the mental being of the individual comes to be so powerfully individualised on the surface consciousness and so much with the inner mind and inner mental Purusha and at the same time so open plastically to the progressive action of the Infinite that the soul no longer needs to dissolve the old form of mind and create a new one in order to progress. Similarly ...
... headlong into the old obscuring movement of force instead of exercising a conscious mastery over it. It is because of this ignorant relapse brought about by the dynamic play that the mental Purusha is so ready to condemn all action and dynamism. To its judgment, all dynamism must be foreign to the supreme nature of the Absolute whose only true and whole being must be a status silent and ...
... the last year the Mother's Force had to continue its pressure on my lower nature to change. But now a mutual understanding seems strangely to emerge between the higher and the lower. Through my mental Purusha the higher consciousness points out to my lower being its obscurity and also shows the right movements in place of the habitual wrong ones. For example, while passing by a woman, the usual reaction ...
... inner mental, the inner vital, the inner physical. The psychic is the inmost supporting all the others. Usually it is in the inner mental that this separation first happens and it is the inner mental Purusha who remains silent, observing the Prakriti as separate from himself. But it may also be the inner vital Purusha or inner physical or else without location simply the whole Purusha-consciousness ...
... consciously through the mind. When the true mental being awakes, all the formations lose their divided and mortal nature and appear as immortal, cadences and expressions of the Truth. That is why the mental Purusha or Indra is called Purutamam Purunam. No other god has so many diversified forms as Indra. It is because he is at the root of all manifold diversities. Indra comes with plenitude; he conquers ...
... unconscious. But when Purusha is free it becomes conscious. This part which I call myself, which looks at the calmed mind, not sharing in its activities, is this Manomaya Purusha ?* *The mental Purusha or mental self Yes. Is the consent of the Purusha individual, is it not the universal which determines it? There is the universal Purusha as there is the individual Purusha, and ...
... their very nature they are supraphysical. But they are real. Disciple : What I mean is : do these states of consciousness exist ? Sri Aurobindo : Of course The truth is that the Mental Purusha can take up any number of positions towards the ultimate Reality and in each position find a certain truth which is as absolute as the truths of the others. Each is thus complete, final. There ...
... Knowledge. Let him stop the egoistic activity in his mind. When I ask him to be passive I do not mean that he should repress the thoughts that come to his mind; he should rather separate himself as the mental Purusha and watch the thoughts as happening in him, but not as his. He has to watch them and reject those that are to be rejected. Disciple : Many people mistake passivity for inertia. I mistook ...
... gathered into or form one reality. The observer and the observed are the two ends, the polarisation of a single entity: and all are reals at that level. But the scientific observer is only the mental purusha and in his observation the absolute objectivisation is not possible. The Einsteinian equations that purport to rule out all local view-points can hardly be said to have transcended the co-ordinates ...
... witness Purusha, which observes all the vital movements and also through its own angle the other parts. Likewise the physical has a Purusha and it too observes through its own conscious-ness. The mental Purusha says, "I see I am thinking, reasoning, etc."; the vital Purusha says, "I see I am angry, violent or enjoying, energising, etc."; the physical Purusha says, "I see I am acting, walking, running ...
... The Lord is the Supreme Purusha, the Purushottama. The Atman is the universal Purusha, The Jivatman is the individual Purusha and the physical Purusha, the vital Purusha, the mental Purusha and the secret Purusha in the heart are projections of it. The soul is the Purusha that enters into the evolution. Is my understanding correct ? This is one way of putting ...
... sort of control, very partial and precarious in the beginning, over the disorderly elements of his nature. In the language of Yoga we can say, it is the first, initial, tentative release of the mental Purusha from the hypnotic spell, the inexorable thralldom of Prakrit ! or Nature. The mental being or Purusha can now say "No", at least to some of tin impulses of the lower nature, though his refusal ...
... eliminating the ego-sense, which attaches itself to the instruments of the individual nature, one has not yet got rid of the "fundamental ego-sense, supporting itself on the consciousness of the mental Purusha behind the play." Sri Aurobindo calls it the sheer ego", an uncanny, elemental "I"-ness, bare, un- Page 151 saddled and unpanoplied, but powerful enough to carry on the play of ...
... a general term to cover the realms of mind which become our field whether by going within or widening into the cosmic consciousness. The true mental being is not the same as the inner mental—true mental, true vital, true physical being means the Purusha of that level freed from the error and ignorant thought and will of the lower Prakriti and directly open to the knowledge and guidance from above... the ego as doer. Then there is the realisation of these two entities. This is quite different from the psychic being. It is felt in the mind, vital, physical—most easily in the mind where the mental being (Purusha) is seated and controls the others ( manomayaḥ puruṣaḥ prāṇa-śarīra-netā ). 3) Prajna, Taijasa etc. are a different classification and have to do, not with the different parts of the being... still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.) 2) The distinction between Purusha and Prakriti is according to the Sankhya System—the Purusha is the silent witness consciousness which observes the actions of Prakriti—Prakriti is the force of ...
... consciousness and nature into the lower nature of mind, life and body, and the replacement of the lower by the higher. true being — see Purusha. true mental — see Purusha. true physical — see Purusha. true vital — see Purusha. Truth-Consciousness — see Supermind. the vital (being) — the life-nature made up of desires, sensations, feelings, passions... psychic being comes forward to dominate the mind, vital and physical so as to change the lower nature. Purusha — Conscious Being; Conscious-Soul; essential being supporting the play of Prakriti; the Purusha represents the true being on whatever plane it manifests — physical, vital, mental, psychic. Page 125 rajasic — of the nature of rajas, the quality of action and passion... physical mind — see under mind. Prakriti — Nature; Nature-Force. "Existence is composed of Prakriti and Purusha, the consciousness that sees and the consciousness that executes and formalises what we see. The one we call Soul, the other Nature." (Sri Aurobindo) see also Purusha. psyche — the soul; spark of the Divine before it has evolved into an individualised being; the divine essence ...
... from above on the body and its powers and its more conscious response to the higher parts of our being. The mind pre-eminently is man; he is a mental being and his human perfection grows the more he fulfils the description of the Upanishad, a mental being, Purusha, leader of the life and the body. If the mind can take up and control the instincts and automatisms of the life-energy and the subtle physical... as great a perfection as we can bring about by the means at our disposal, must be the ultimate aim of physical culture. Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis... those of the powers of mind, will, character, action of which it is at once the residence and the instrument so far as these methods can help to develop them. I have written sufficiently about the mental and moral parts of perfection to which these pursuits can contribute and this I need not repeat here. For Page 705 the body itself the perfections that can be developed by these means are ...
... from above on the body and its powers and its more conscious response to the higher parts of our being. The mind pre-eminently is man; he is a mental being and his human perfection grows the more he fulfils the description of the Upanishad, a mental being, Purusha, leader of the life and the body. If the mind can take up and control the instincts and automatisms of the life-energy and the subtle physical... body, as great a perfection as we can bring about by the means at our disposal, must be the ultimate aim of physical culture. Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis... mind, will, character, action of which it is at once the residence and the instrument so far as these methods can help to develop them. I have written sufficiently about Page 75 the mental and moral parts of perfection to which these pursuits can contribute and this I need not repeat here. For the body itself the perfections that can be developed by these means are those of its natural ...
... from above on the body and its powers and its more conscious response to the higher parts of our being. The mind pre-eminently is man; he is a mental being and his human perfection grows the more he fulfils the description of the Upanishad, a mental being, Purusha, leader of the life and the body. If the mind can take up and control the instincts and automatisms of the life-energy and the subtle physical... body, as great a perfection as we can bring about by the means at our disposal, must be the ultimate aim of physical culture. Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis... capacities and the powers of mind, will, character, action of which it is at once the residence and the instrument so far as these methods can help to develop them. I have written sufficiently about the mental and moral parts of perfection to which these pursuits can contribute and this I need not repeat here. For the body itself the perfections that can be developed by these means are those of its natural ...
... from above on the body and its powers and its more conscious response to the higher parts of our being. The mind pre-eminently is man; he is a mental being and his human perfection grows the more he fulfils the description of the Upanishad, a mental being, Purusha, leader of the life and the body. If the mind can take up and control the instincts and automatisms of the life-energy and the subtle physical... great a perfection as we can bring about by the means at our disposal, must be the '' ultimate aim of physical culture. Perfection is the true aim of all culture, the spiritual and psychic, the mental, the vital and it must be the aim of our physical culture also. If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis... of mind, will, character, action of which it page - 132 is at once the residence and the instrument so far as these methods can help to develop them. I have written sufficiently about the mental and moral parts of perfection to which these pursuits can contribute and this I need not repeat here. For the body itself the perfections that can be developed by these means are those of its natural ...
... so far evolved: material, vital and mental. Sri Aurobindo often stressed that the human being is specifically the mental being, the typical embodiment of the mental gradation of the universal manifestation. “The mind pre-eminently is man; he is a mental being and his human perfection grows the more he fulfils the description of the Upanishad, a mental being, Purusha, leader of the life and the body.”... emotions and the soul are so often confused and intermingled.) Still higher up there are the three mental chakras: mental expression and communication in the throat, mental concentration and formation between and slightly above the eyes (the “third eye”), and “the thousand-petalled lotus” of the higher mental levels just above the head and touching its crown. Humanity being what it is at present, the... choice of will or by mental impulse or in obedience to the life-impulse; but supramental nature does not act by mental idea or rule or in subjection to any inferior impulse: each of its steps is dictated by an innate spiritual vision, a comprehensive and exact penetration into the truth of all and the truth of each thing; it acts always according to inherent reality, not by the mental idea, not according ...
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