... a defect even in this act of self-observation; for there is indeed a partial detachment of the act from the object, but not of the mental person from the mental act: the mental person and the mental action are involved or rolled up in each other; nor is the mental person sufficiently detached or separated either from the emotional becoming. I am aware of myself in an angry becoming of my conscious stuff... the sea of conscious force which is the stuff of my mental and life nature. It is when I entirely detach the mental person from his act of self-experience that I become fully aware first, of the sheer ego Page 533 and, in the end, of the witness self or the thinking mental Person, the something or someone who becomes angry and observes it but is not limited or determined in his being by... and conceptual valuation of this movement or wave or else a mental sensation of it in which Page 532 observation and valuation may be involved and even lost,—so that in this act the mental person may either separate the act and the object by a distinguishing perception or confuse them together indistinguishably. That is to say, he may either simply become a movement, let us put it, of angry ...
... the mental being or mental person which the Upanishads speak of as the mental leader of the life and body, manomayaḥ prāṇa-śarīra-netā . It is that which maintains the ego-sense as a function in the mind and enables us to have the firm conception of continuous identity in Time as opposed to the timeless identity of the Self. The changing personality is not this mental person; it is a composite of ...
... Nature and the conscious force of Being that holds the same force of Nature. For example, there is a mental person and there is a mental force. If you carefully observe, the force that is working as mental energy is not the same as the conscious being who holds himself as the mental being or mental person. Between the mental being, the subjective self, and mental power or mental nature, there is always... Whatever the subjective being knows, nature does not always confirm, whatever it wills the nature does not necessarily carry out. In fact, very often it carries out the very opposite of what the mental person wills. There is no correspondence between conscious force of nature, and conscious being that holds that nature as its form, or as its mould. It holds mind as its mould for expression, but mental ...
... in whom its potentialities centre is pre-eminently Man, the Purusha. It is the Son of Man who is supremely capable of incarnating God. This Man is the Manu, the thinker, the Manomaya Purusha, mental person or soul in mind of the ancient sages. No mere superior mammal is he, but a conceptive soul basing itself on the animal body in Matter. He is conscious Name or Numen accepting and utilising form ...
... soul, we find ourselves to be not the mind, but a mental being who stands behind the action of the embodied mind, not a mental and vital personality,—personality is a composition of Nature,—but a mental Person, manomaya puruṣa . We become aware of a being within who takes his stand upon mind for self-knowledge and world-knowledge and thinks of himself as an individual for self-experience and world-experience ...
... practice. And it was the vital being that reacted in two different ways. What the Mother communicated by those words which baffled one who was wont to take himself as predominantly a mental person was the fact that, once having found in the depths of me the sense of the Divine in Sri Aurobindo and her, the vital being refused to go under when its own pull towards outer things and its own ...
... pleasure and satisfaction; free, possessed of self, we shall not seek but shall possess them as reflectors rather than causes of a delight which eternally exists. In the egoistic human being, the mental person emergent out of the dim shell of matter, delight of existence is neutral, semi-latent, still in the shadow of the subconscious, hardly more than a concealed soil of plenty covered by desire with ...
... the sole-existing Godhead, and he holds in his being the triple divine principle to which we attain in the world of bliss, earth where we have our foundation and heaven also which we touch by the mental person within us. All the five worlds he upholds. 4 The tridhātu , the triple principle or triple material of existence, is the Sachchidananda of the Vedanta; in the ordinary language of the Veda it ...
... question set out for us by the phenomenon of the universe is not solved by the Overmind knowledge,—the question, in this case, whether the building of thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is ...
... Sri Aurobindo Life-mind — see vital mind under mind. Manas — mind, the mind proper [as distinct from the intellect (buddhi)], sense-mind. manomaya puru ṣ a — mental Person; the mental being. manvantara — an age or period of a Manu, an extremely long period. of time, one-fourteenth of a day of Brahmā, mātrā — measure, the quantitative action of Nature ...
... Through what does it enjoy the changes and feel them to be its own, even while knowing itself to be unaffected by them? ... This more essential form is or seems to be in man the mental being or mental person which the Upanishads speak of as the mental leader of the life and body, manomayaḥ prāṇa-śarīra-netā." 14 Would not the mental being be part of the human personality—the mental, nervous and physical ...
... evolution itself it is represented by the evolving psychic being which supports all the rest of the nature. life-nature (the life) —see the Vital . manomaya puruṣa (Manomaya Purusha) —mental Person, the mental being. mechanical mind —a part of the mind closely connected with the physical mind; its nature is to go on repeating without use whatever has happened—recent events, impressions ...
... whom its potentialities centre is pre-eminently Man, the Purusha. It is the Son of Man who is supremely capable of incarnating God. This Man is the Manu, the thinker, the Mano-maya Purusha, mental person or soul in mind of the ancient sages. No mere superior mammal is he, but a conceptive soul basing itself on the animal body in Matter. He is conscious Name or Numen accepting and utilising form ...
... set out for us by the phenomenon of the universe is not solved by the overmind knowledge, — the question, in this case, whether the building of thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is ...
... seemed the work of a blind world-Energy. Man seemed only "A chaos of little sensibilities" "Gathered round a small ego's pin-point head". A "living personality" was not evolved and this mental person "felt a godhead in its fragile house" and "dreamed immortality". This Mind which is the minister of the Self now acts as the King. But this mind is driven by life-force—"This mind. no silence ...
... disposition and an attitude toward life that was founded on belief in an irrational cosmology, life forces and nature mysticism (and consequently could have been derided as the outlook of a mentally deranged person), it was real nonetheless.” 532 If this is correct, it should be added that Hitler’s anti-Semitism was a radicalized version of the most aggressive völkisch variations of anti-Semitism which ...
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